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ARCHBISHOP USHER'S
ANSWER TO A JESUIT;
WITH
CAMBRIDGE:
PRINTED AT THEIMTT PRF.SS, BY JOHN SMITH,
PRINTEli TO THE DNIVEHSITY.
SOLD BY
M.DCCC.XXXV.
ADVERTISEMENT.
J. S.
Cambridge, May, 1835.
ERRATUM.
In page 185, note 72, correct as follows :
.pn*D"i3 bj? Kom ^e'7K0 Dm ]innJ3i iinnm-ri pnnirsj NnbN K-nD n>3K
CONTENTS.
PAGE
An Answer to a Challenge made by a Jesuit in Ireland.... 1
A CHALLENGE
MADE BY A JESUIT IN IRELAND
WHEREIN
JAMES,
BV THE GRACE OF GOD
KING OF GREAT BRITAIN, FRANCE, AND IRELAND,
DEFENDER OF THE FAITH, &c.
ordinary
lustre of ornament to your Royal estate, that you do not
forbear so much as at time of your bodily repast, to
the
only
'
Socrat. Hist. lib. '
vii. cap. 22. Jo. Brereley, in his Epistle before
-
Euthym. Zigaben. in Fractal. Dog- ."^t
Augustine's Religion.
matica; Panoplia;. '
.Job xxix. 11.
X THE EPISTLE DEDICATORY.
would be found that they have only the shell witho\it the
kernel, and we the kernel without the shell they having ;
can never look upon, but those verses of the poet run
always in my mind :
" 'What
my religion is, my books do declare, my pro-
fession and my behaviour do shew and : I
hope in God,
I shall never live to be thought otherwise ; sure I am I
God is
my judge, it hath been so great a grief unto me,
that it hath been like thorns in mine eyes, and pricks in
so far have I been, and ever shall be, from
my sides;
prayers of
JA. MIDENSIS.
and so would still have done, but that some of high place
in both kingdoms, having been pleased to think far better
of that little which I had done than the thing deserved,
advised me to go forward, and to deliver the judgment
of antiquity touching those particular points in controversy,
wherein the Challenger was so confident that the whole
current of the Doctors, Pastors and Fathers of the primitive
Church did mainly run on his side. Hereupon I gathered
my scattered notes together, and as the multitude of my
employments would give me leave, now entered into the
antiquity.
The doctrine that here I take upon me to defend,
(what different opinions soever I relate of others,) is that
which by public authority is professed in the Church of
England, and comprised in the book of Articles agreed
upon in the Synod held at London in the year 1562 con- ;
- »
1
2 Tim. iii. 15. Acts xx. 32. (joloss. iii. IK.
CONTENTS OF CHAPTERS.
Chapter I.
PAOK
A GENERAL Answer to the Jesuit's Challenge 1
Chapter II.
Of Traditions 31
Chapter III.
Chapter IV.
Of Confession 74
Chapter V.
Chapter VI.
Of Purgatory 150
Chapter VII.
Of Prayer for the Dead l68
Chapter VIII.
Of Limbus Patrum, and Christ's Descent into Hell 238
Chapter IX.
Of Prayer to Saints 362
Chapter X.
Of Images 430
Chapter XI.
Of Free Will 445
Chapter XII.
Of Merits ,
472
THE
JESUIT'S CHALLENGE.
corruption.
Now would I willingly see what reasonable answer may
be made to this. For the Protestants grant, that the Church
of Romefor 400 or 500 years held the true religion of
Christ yet do they exclaim against the above-said Articles,
:
ANSWER
THE FORMER CHALLENGE.
gainsayers. The
concerneth the original of the errors
first
'
Acts xxiii. 8. -
\'alem. de legit, usu Eucliar, cap. 10.
I] GENERAI, ANSWER. 5
after that men for a while had been affrighted with the
torments of Purgatory. Out of which confession of the
adverse part you may observe: 1. What little reason these
men have to require us to set down the precise time wherein
all their profane novelties were first brought in ;
seeing that
this is more than they themselves are able to do. 2. That
some of them may come in pedetentim (as Fisher acknow-
ledgeth Purgatory did) by little and little, and by very
slow steps, which are not so easy to be discerned, as fools
be borne in hand they are. 3. 'That it is a fond
imagina-
tion to suppose that all such changes must be made by
some Bishop, or any one certain author whereas it is con- :
Rotten. Assert. Lutheran. Confutat. vulgar Latin edition of the Bible. Pede-
•'
6
Hard. Answer to the first Article of *
Erasm. in declarationib. ad censuras
Jewel's Challenge, fol. 26. b.
edit.Antuerp. Parisiens. tit. 12, sect. 41.
Ann. l.ifift. ^
Amob. lib. ii. contra Gentes.
'
Allen. Art. 11. demand. 'J,
I.]
GENERAL ANSWER. 7
Or if
rather, you please, call to mind the parable in the
Gospel, where '"//te kingdom of heaven is likened unto a
man, which sowed good seed in his Jield ; but while meti
slept, his enemy came and sowed tares among the wheat,
and went his way. These that slept, took no notice, when
or by whom the tares were scattered among the wheat ;
neither at the first rising did they discern betwixt the one
and the other, though they were awake. But ^^whe?i the
blade was sprung up, and brought forth fruit, then appeared
the tares and then they put the question unto their master,
:
Sir, didst not thou sow good seed in thy Jield? from
tvhence then hath it tares? Their master indeed telleth
them, it Avas the enemy's doing; but you could tell them'
them thus " You
otherwise, and come upon :
yourselves
iirant, that the seed which was was first sown in this field,
good and
seed, such as was put there by your master him-
self. If this which you call tares, be no good grain, and
hath sprung from some other seed than that which was
sown here at first ; I would fain know that man's name,
Avho was the sower of it and likewise the time in which
;
it was sown. Now, you being not able to shew either the
one or the other, it must needs be, that your eyes here
deceive you or if these be tares, they are of no enemy's,
:
" siveetiamclarisprincipibusetpontificibus.
Ulatth. xiii. 24 2o. I
come, for ever and ever. He then, who out of that book
practice now
is able to demonstrate, that the doctrine and
'«
Baron. Annal. Tom. x. Ann. 900. I
's
Ulatth. xix. 8.
'^
Jude 3, 4.
='
''"'•i- , „ I -'>Lukci.4. Esai. xxN. 8.
Icitiil. advert,. Ihcret.
Pricscript. j
cap. 32.
•] GENERAL ANSWER. 9
bread, if bread they may call it, but not allowed to drink
of the cup. Must all of us now shut our eyes, and sing,
'"
Siciit erat in principio, et nunc; unless Ave be able to
tell
by whom, and when this first institution was altered ?
By St Paul's order, who would have all things done to
edification. Christians should pray with understanding, and
not in an unknown language as may be seen in the four- :
Papists and shall I say for all this, that they have not
:
^*
As it was in the beginning, so non Icgcndis, cap. 17- Bellar. lib. ii. do
ow. Verbo Dei, cap. 15.
-^ -'
Lcdcsim. tie Scripturi;; quHvis linj;ua Hicronyni. Prefat. in Libros Salo-
mon. Episi. 115.
10 ANSWER TO A JESUIT"'s CHALLENGE. [cHAP.
suffice. We
reverence indeed the ancient Fathers, as it is
fit we should, and hold it our
duty to ^'^rise up before the
hoary head, and to ho7iour the person of the aged ; but still
with reservation of the respect we owe to their Father and
ours, that ''Ancient of days, the hair of whose head is
like the pure wool. We
may not forget the lesson, which
our great Master hath
taught us Call no man your :
^^^
to be best
pressing of the Fathers'* testimonies is thought
in season. With how much better warrant may we follow
this precedent, having to deal with such as have had time
and leisure enough to falsify the Fathers' writings, and to
teach them the learning and the tongue of the Chaldeans f
The method of confuting heresies by the consent of holy
Fathers is
by none commended more than by Vincentius
Lirinensis ; w^ho is careful notwithstanding, herein to give
us this caveat: " ^^But neither always nor all kinds of
heresies are to be impugned manner, but such only
after this
as are new and lately sprung; namely,
when they do first
29 exoriuntur;
Ephes. ii. 20. primum scilicet antequam
^^
Quos coUigere et eorum testimo-
si infalsare vetustae fidei regulas ipsius tem-
niis uti velim, et nimis longum erit, et de poris vetantur angustiis, ac priusquam
Canonicis auctoritatibus, a quibus non manante latius veneno majorum volumina
debemus averti, minus fortasse videbor vitiare conentur. Ceterum dilatatte et
praesumpsisse quam debui. Aug. de Nupt. inveteratffi haereses nequaquam hue via
et Concupiscent, lib. ii.
cap. 2!(. aggrediendiE sunt, eo quod prolixo tem-
'"
Sed neque semper nequc onmes poruni tractu longa his furanda; veritatis
haereses hoc mode impugnanda; sunt, sed patuerit occasio. Vincent, de acres, H
novitia recentesque tantummodo, cum cap. 39.
12 AXSWKJl TO A JESUIT S CHALLENGE. [CHAI'.
32
^neas Sylvius, Epist. 288. ^^
Concil. Rom. sub Sylvest. cap. 20.
Nemo cnim judicabit primam sedcm.
1.]
GENERAL ANSWER. 13
'* ^'
C-oncil. Sinuessan. circa fin. Apoc. xvii. !i.
14 ANSWER TO A JESUIT's CHALLENGE. [cHAP.
our body which God hath prepared for himself to dwell in,
ought not we to give way unto the Devil, to do in them
what he pleaseth ?" Those words (in quibus non est verum
" in
corpus Christi, sed mysterium corporis ejus continetur ;
which the true body of Christ is not, but the mystery of his
bodv is contained") did threaten to cut the very throat of
the Papists' real presence ; and therefore in good policy they
^ Quae tam ad refutandas hfereses hujus temporis, quam ad Gallorum Hist, pertinent.
I.]
GENERAL ANSWER. 15
writing is
yet extant) Quod non alia platie sit caro qucE
:
*-'
Al. Elgionem et Helgimonem, male.
*^
De Christian. Eccl. Success, et Statu,
into such huckster''s handling. Yet that you may see how
confident we are in the goodness of our cause ; we will not
now stand upon our right, nor refuse to enter with you
into this field but give you leave for this time both to be
;
knew before.
" Who did ever yet (saith ^"he) by the Church
of Rome understand the universal Church?" That doth
this I, who styleth all the ancient
man, say Doctors and
of the Church universal with the name of the Saints
Martyrs
and Fathers of the primitive Church of Rome. But it
seemeth a small matter unto him, for the magnifying of that
Church, to confound urhem and orheni ; unless he mingle
also heaven and earth together, by giving the title of that
of the Church
unspotted Church, which is the special privilege
triumphant in heaven, unto the Church of Rome here
militant
Church, nor every sickness that taketh away the life thereof:
and therefore though we should admit that the ancient Church
*^
Quis per Romanam Ecclesiam un- jam sit, sed quae praeparatur ut sit, quando
quam intellexit aut universalem Eccle- apparebit etiam gloriosa. Nunc enim
siam, aut generale Concilium ? Pigh. propter quasdam ignorantias et infirmi-
Eccles. Hierar. lib. vi. cap. 3. tates membrorum suorum habet unde
*"
Ubicunque in his libris commemo- quotidie tota dicat Dimitte nobis de-
:
ravi Ecclesiam non habentem maculam bita nostra. August. Retract, lib.
ii.
of Rome
was somewhat impaired both in beauty and in health
too, (wherein we have no reason to be sorry, that we are
unlike unto her,) there is no necessity, that hereupon pre-
sently she must cease
to be our sister. St Cyprian and the
rest of the AfricanBishops that joined Avith him, held that
such as were baptized by heretics, should be rebaptized :
very few, and disagree in almost all." For those few points
wherein he confesseth we do agree with the ancient Church,
must either be meant of such articles only wherein we dis-
agree from the now Church of Rome, or else of the whole
body of that religion which we profess. If in the former
he yield that we do agree with the primitive Church, what
credit doth he leave unto himself, who with the same
breath hath given out, that the present Church of Rome
" doth not
disagree with that holy Church in any point
.''" If
he mean the latter, with what face can he say, that we
" but in
agree with that holy Church very few points" of
" and in almost all ?"" Irenseus, who was the
religion, disagree
disciple of those which heard St John the Apostle, ^-layeth
down the articles of that faitli, in the unity whereof the
Churches that were founded in Germany, Spain, France,
the East, Egypt, Libya, and all the world, did sweetly
accord ; as if they had all dwelt in one house, all had but
one soul, and one heart, and one mouth. Is he able to
shew one point, wherein we have broken that harmony which
Iren^us commendeth in the Catholic Church of his time ?
But " rule of faith" so much commended
that by him and
*'
£7(0 /itTft Twy TraTtpcou eKJidWo/jiaL. ex(«. Concil. Chalced. Act. i. p. 97- edit.
£ya> nvvirTTafiaL toIs tojv iraTepwv ooyfxa- Rom.
mv. oil irapaftalvw iv tlvl. koI tovtmu '^=
Ircnae. lib. i.cap.2,3. Epiph. Ha>res.
T09 xpijaei';, oT'^ (ivrXms, d\\' iv fttftXioi^ I
31.
i.]
GENKRAL ANSWEK. 23
TertuUian, and the rest of the Fathers, and all the articles
of the several creeds that were ever received in the ancient
Church badges of the Catholic profession, to which we
as
Why, yourselves cannot deny but that they lived most holy
and virtuous lives, free from all malicious corrupting or
lives are
perverting of God's holy word, and by their lioly
now made worthy to reign with God in his glory. Insomuch
as their admirable learning may sufficiently cross out all
freeth
suspicion of ignorant error ; and their innocent sanctity
us from all mistrust of malicious corruption."
But by his leave, he is a little too hasty. He were
best to bethink himself more advisedly of that which he
hath undertaken to perform, and to remember the saying
^•'
Forma Professionis Fiilei, in lUiUa I'ii iv. edit. aim. l.j(!4.
24 ANSWER TO A JESUIT S CHALLENGE. [chap.
it
off.
He hath taken upon him to prove, that our religion
cannot be true, because " disalloweth of
it
many chief articles
Avhich the Saints and Fathers of that primitive Church of
Rome did generally hold to be true." For performance
" some
hereof, it will not be sufficient for him to shew, that
of these Fathers maintained some of these opinions :" he must
them the Fathers have held some opinions that will not bear
weight in the balance of the sanctuary, (as some conceits
they had herein, which the Papists themselves must confess
to be erroneous,) their defects in that kind do abate nothing
of that reverent estimation which we have them in, for
their great pains taken in the " defence of the true Catholic
" serious
religion," and the study of the holy Scripture." Nei-
ther do I think that he who thus commendeth them for " the
of and " the
pillars Christianity," champions of Christ's
Church," hold himself tied to stand unto every
will therefore
thing that they have said sure he will not, if he follow the
:
" Will
you say, that although they knew the Scriptures to
repugn, yet they brought in the aforesaid opinion by malice
and corrupt intentions For sure he might have asked this
.'*"
*-
Graci Patres, nee pauci etiam Lati- vocation! ejus. Perer. in Rom. viii. sect,
norum Doctorum, arbitrati sunt, idque in 106.
"^
scriptis suis prodiderunt, causam prs- Sed hoc videtur contrarium divina;
destinationis hominum ad vitam aeternam Scriptura?, prjEcipue autem doctrinse B.
esse pra;scientiam
quam Deus ab asterno Pauli. Id. ibid. sect. 111. At enimvero
habuit, vel bonorum operum quse facturi |
prasscientiam fidei non esse rationem prae-
erant co-operando ipsius gratiae, vel iidei destinationis hominum, nuUius est negotii
qua credituri craiit verbo Dei, et obedituri multis et apertis Scripturae testimoniis
ostenderc. Ibid. sect. 10(*.
I.]
GENERAL ANSWER. '2'J
Scripture." And
therefore, advance the learning and holiness
of these worthy men as much as you list ; other answer
you are not like to have from us, than that which the
same St Augustine maketh unto St Jerom.e " This reve- :
"^ '
"
any Protestant to allege any one text out of the said Scrip-
ture, which condemneth any of the above-written points.'" At
Avhich boldness of theirs we should much wonder, but that
Ave consider that bankrupts commonly do then most brag of
their ability, when their estate is at the lowest ; perhaps
also, that ignorance might be it that did beget in them this
boldness. For if they had been pleased to take the advice
of their learned Council, their Canonists would have told
them touching Confession, (which is one of their points,) that
" *^'it were better to hold, that it was ordained
by a certain
tradition of the universal Church, than by the authority of
the New Canus ''^
or Old Testament." Melchior could have
^' '"
Gloss, in Gratian. de Pa?nit. Dist. Coster, in Compendiosa Orthodoxa;
cap. 5. In Poenitentia. Fidei Demonst. Propos. v. cap. 2. p. 162.
""
Can. lib. iii. loc. Theolop;. cap. 4. edit. Colon, ann. 1607.
•^^
Bann. in u. Qu. 1. art. 10. col. 'iOl.
r.]
(;i:neiiai, answeu. 29
" Non nego me hujus interpretationis comparantur, siciit pusillus homo positus
auctorem neminem habere sed hanc eo : coUo gigantis ad ipsum gigantem. Nan\
magis probo quam illam alteram Augus- pusillus ibi positus videt quicquid vidit
tini, ceterarum alioqui probabilissimam ;
gigas, et insuper plus ; et tanien si depo-
quod haec cum Calvinistarum sensu magis natur de colic gigantis, parum aut nihil
videbit ad gigantem coUatus. Ita et nos
pugnet quod mihi magnum est probabi-
:
Iste homo scit aliquam conclusionem, illi viderunt, et insuper plus ; licet hoc
'^
Bene tamen scimus, pygmaeos gigan- l
^* Per
incrementa temporum nota facta aut quia veteribus adhuc non erat perfracta
sunt divina mysteria, qufe tamen antea
glacies, neque suificiebat illorum jetas to-
multos latuerunt: ita ut hoc loco nosse
j
tumilludscripturarumpelagusadamussim
beneficium sit temporis, non quod nos
expendere; aut quia semper in amplissimo
nieliores simus quam Patres nostri. scripturarum campo, post messores quan-
Salmeron. in Epist. ad Roman, lib. ii. [
tumvis exquisitissimos, spicas adhuc in-
Disput. 51. tactas licebit colligere. Roffens. C'onfut.
'•
Neque cuiquam obscurum est, quin Assert. Luther. Art. U!.
^•]
GENERAL ANSWER. 31
OF TRADITIONS.
To begin therefore with Traditions, which youris
""
Nullus itaque detestetur novum sacrae si quadrare invenerit, laiulet Deum, qui
scriptura; sensum ex hoc quod dissonat a non alligavit expositionem scripturarum
priscisDoctoribus; sed scrutetur perspi- sacrarum priscorum Doctorum sensibus.
cacius textum ac contextum scriptura? et :
Tajet. in (ifenes. i.
32 ANSWER TO A JESUIx's CHALLENGE. [CHAP.
3 An auteni de aliqua subjacent! mate- in praesenti vita Deus scire nos omnia
ria facta sint omnia, nusquam adhuc legi. voluit. Orig. in Levit. Horn. v.
Scriptum esse doceat Hermogenis officina.
5
Unus Ueusest, quern non aliunde, fra-
Si non est scriptum, timeat vae illud ad- tres, quamex Sanctis scriptu-
agnoscimus,
jicientibus aut detrahentibus destinatum. ris. Quemadmodum euim, si quis vellet
Tertul. advers. Hermog. cap. 22. sapientiam hujus seculi exercere, non
*
In quibus liceat omne verbum quod ad hoc consequi poterit, nisi dogmata
aliter
Deum pertinetrequiri et discuti ; atque ex philosophorum legat; sic quicunque vo-
ipsis omnem rerum scientiam capi. ISi lumus pietatem in Deum exercere, non
quid autem superfuerit, quod non divina aliunde discemus, quam ex scripturis di-
sanctse scriptura;
Scriptura decernat, nullam aliam debere vinis. Quaecunque ergo
tertiam Scripturam ad auctoritatem scien- predicant, sciamus; etqua)cunquedocent,
tiae suscipi, sed igni tradamus quod super- cognoscamus. Hippol. Tom. iii. Biblioth,
cst, id est, Deo reserTemus. Neijue enini Pat. p. 20, 21. edit. Colon.
C
34 ANSWEK TO A JESUIT's CHALLENGE. [cHAl'.
®
AvTupKeis fiev yap el<Tlv al dyiai Kal yeypafifxeva fxi] ^JfTet. Basil. Hom. XXIX.
OeoTTi/cutrTOt ypa(pal, •Trpos tjji' tjJs d\i]- advers. Calumniantes S. Trinitat
Oei'as Athanas. '2 Kal uirep-
itTTayyeXiav. (^avepd eKTrxioo-is Trio-Teo)?,
^
Quae in scripturis Sanctis r.on reperi-
r](pavia^ Kwnjyopia, jj dOeTelv Tt t(oi/
mus. Natum Deum esse de Virgine cre- omnia etiam qua; nos videmus, et posteris
dimus, quia legimus JMariam nupsisse :
tradimus, quje tamen pertinent ad veram
post partum non credimus, quia non legi- religionem quajrendam et tenendam, di-
mus. Hieron. advers. Helvid. vina scriptura non tacuit. Id. Epist. xt, 11.
C2
36 ANSWER TO A JESUIT S CHALLENGE. [chap.
that are not written, neither think upon nor enquire after."
If now it be demanded, in what Pope's days the contrary
doctrine was brought in among Christians; I answer, that
if St Peter were ever Pope, in his days it was that some
^* tu
^'
Sufficit divina Scriptura ad faciendum HepiTTov (Cat dv6i)Tov to aetri-
eos qui in ilia educati sunt sapientes, et yt]fi€va ^r/Teii/. Id. in Exod. Quaest. xxvi.
probatissimos, et sufficientissimam haben- quod in Grjecorum Catena in Pentateu-
tes intelligentiam. Cyril, lib. vii. cont. Jul. chum, a Franc. Zephyro edita, ita expo-
^^
"0 yap ovK £'ipt]K€u jj 6eia •Ypa<pi], situm legimus Impudentis est, quod a
:
to thy trust. And again That good thing which was comr- :
-^ ut
Quia non possit ex his inveniri Veritas que traditioni consentire eos. Iren.
cap. 8.
Timotheum : O Timothee, depositum
^Dicentes, se non solum Presbyteris, custodi. Et rursum Bonum depositum
:
^ Filii sumus sapientum, qui ab initio ^' 'O ydp /HI) Tais ypafpaii ^uojievoi,
doctrinam nobis Apostolicam tradiderunt. ctXXa dvafialvuiv dWayoOev, TovTcaTiv,
Hieron. lib. vii. in Esa. cap. 19. eTepav eavTw Kal /ui) vevofJLL(TfX£vy]V Tefxvwv
3*
Sed et alia, quae absque auctoritate et oSoV, 0VT09 KXeiTTT)^ e(7TiI/. Ibid.
testimoniis scripturarum, quasi traditione 3^
Quale mysterium iniquitatis praeten-
apostolica, sponte reperiunt atque confin- dunt plures Monachi in veste sua, per quos
gunt, percutit gladius Dei. Id. in Agge. fiunt et facta sunt schismata atque haereses
cap. 1.
in Ecclesia qui etiam a matre filios segre-
:
^*
Chrysost in Johan. x. Horn. Lix.
gant, oves a pastore sollicitant, Dei sacra-
Tom. II. edit. Savil. p. 799.
mentadisturbant qui etiam Dei traditione
:
"''^It is fit and necessary that every one should learn out
of the holy Scripture that which is for his use, both for
his full settlement in godliness, and that he may not be
accustomed unto human Traditions."
Mark here the difference betwixt the Monks of St Basil
and Pope Hildebrand's breeding. The novices of the former
were trained in the Scriptures, to the end " they might not
be accustomed unto human Traditions :" those of the latter,
to the clean contrary intent, were kept back from the study
"
of the Scriptures, that they might be accustomed unto
human Traditions." For this by the foresaid author is
they might not taste how sweet the Lord was." And even
thus in the times following, from Monks to Friars, and
from them to secular Priests and Prelates, as it were by
ceptum Domini quod sit (or rather, as it is \ovdov Kal dvajKoiov, eiv re irKiipocpopiav
in the IManuscript which I use, quod absit) j
t)7s Qeoa-efieia^, ual iiircp tou /u); irpoa-eOi-
sed Basil,
autdocere, aut constituere, vel jubere :
|
adrivaL dvOpwTriuafs irapaooa-eariiJ.
fermentum di- in Regul. breviorib. 6p. 95.
jussio ejus vel doctrina, ut j
(TKoXiav. Athanas. in Vita Antonii, quod nutriatur siliquis demoniorum, qua sunt
" To '
ab oraculis, petantur omnia. Quid hac de habentur; nonne idiotae haec animadver-
re scriptum est ? hoc scriptum est. Quem tentes facile murmurabunt, conquerentes
habet sensum, quod scriptum est ? Sic cur tantse sibi imponantur sarcinas, quibus
intellige, sic senti, sic loquere.Atqui et libertas Evangelica ita graviter ele-
istuc est bubalum esse, non hominem. vatur? Nonne et facile retrahentur ab
Fortassis movet et noimuUos, quoniam observantia institutionum Ecclesiastica-
animadvertunt divinam scripturam parum rum, quando eas in legeChristi animadver-
quadrare ad vitam suam, malunt eam an- terint non contineri ? Sutor de Tralatione
tiquari, aut certe nesciri; ne quid hinc Bibliae, cap. 22. fol. 96. edit. Paris, ann.
jaciatur in os. Et ad humanas traditiun- 1525.
**
culas populum avocant, quas ipsi ad Hieronym. lib. ii. Comment, in Esai.
suam commoditatem probe commenti cap. 3. et lib. ix. in Esai. cap. 29.
11
i.J 41
the j
apud IJedam, in 1 Cor. x. et Ratrannum
House of Commons, ann. 1020. de Corp. et Sang. Dom. vel in Serm. de
-
Quod ergo vidistis, panis est et calix ; Verb. Dom. ut citatur ab Algero, lib. i.
quod vobis etiam oculi vestri renunciant. de Sacr. cap. T).
literally, serve
more strongly to prove the former than the
latter. Secondly, that this sermon
was uttered by our Saviour
above a year before the celebration of his Last Supper,
wherein the Sacrament of his body and blood was instituted ;
at which time none of his hearers could possibly have under-
stood him to have spoken of the external eating of him in
the flesh of
the Sacrament. Thirdly, that by the eating of
Christ and the drinking of his blood, there is not here meant
an external eating or drinking with the mouth and throat
of the body, (as the Jews then, and the Romanists far more
^
*
John vi. 52. pdvwv TOV \6yov tiJs ^tu'T?, os 'icTTlU dpTOS
* Tov CK TOV ovpuvov KciTalSdi. Basil, in Psalm,
"E(TTt /lev Ti Kal vnifTov (TTO/ia
HvSov diSpiuiroi', (o xxxiii.
Tpt(/)eTfa /ieTitXa/x-
III.]
OF THK KliAL I'RESEKCE. 43
(ver. 48), and, / am the living bread that came down from
heaven, (ver. 51); but addeth also, in the 55th verse, For
my flesh is meat ifideed, and my blood is drink indeed.
Which words, being the most forcible of all the rest, and
those wherewith the simpler sort are commonly most deluded,
might carry some shew of proof that Christ's flesh and blood
should be turned into bread and wine, but have no manner
of colour to prove that bread and wine are turned into the
flesh and blood of Christ.
The truth of the second appeareth by the fourth verse,
in which we find that this fell out not long before the
Passover, and consequently a year at least before that last
Passover wherein our Saviour instituted the Sacrament of his
Supper. We willingly indeed do acknowledge, that that Avhich
is
inwardly presented in the Eord's Supper, and spiritually
received bv the soul of the faithful, is that very thing which
is treated of in the sixth of John ; but we deny, that it was
our Saviour's intention in this place to speak of that which is
externally delivered in the Sacrament, and orally
received by
the communicant. And for our warrant herein, we need look
no further than to that earnest asseveration of our Saviour in
the 53d verse : I say unto you, Except ye eat
Verily, verily
the Jlesh of the Son of man, and drink his blood, ye have no
life in you. Wherein there is not only an obligation laid
upon them no likelihood could be
for doing of this, (which in
intended of the external eating of the Sacrament, that was not
as yet in being,) but also an absolute necessity imposed, nan
speak unto you, are spirit and life. But there are some
^
"Oti a Xt'yei, ovk eo-ri aapKLKci,
dWd I
edendam determinasset : ut in spiritu dis-
TT/oos jSpwcriv,
'Lva Kui tov Kocrfjiov nravTO'i \
est qui viviiicat, atque ita subjunxit caro :
^
Est
et in novo Testamento litera qua; novus intus est : ubi novellatur, ibi satia-
occiditeum, qui non spiritualiter ea quae tur. Id. ibid. Tract. 2fi.
which I have spoken unto you are spirit and life. So that
those very words and speeches of his are his flesh and blood,
whereof who is partaker, being always therewith nourished
as were with heavenly bread, shall likewise be made par-
it
'*
Clem. Alexan. Psedagog. lib. i.
cap. 6. x))V aapKa Kai to alfxa' lou o iJ.eT£)(0}v aei.
heaven, that a man may eat thereof, arid not die ; and in
the 51st: If any man eat of this bread, he shall live for
ever; and in the 54th: Whoso eateth my flesh and drinketh
my blood, hath eternal life ; and in the 56th He that eateth :
from heaven : not as your fathers did eat manna, and are
dead: he that eateth of this bread shall live for ever.
Whereupon Origen rightly observeth the difference that is
betwixt the eating of the typical or symbolical, (for so he
calleth the Sacrament,) and the true
body of Christ. Of the
former thus he writeth " '-
That which is sanctified
:
by
the word of God and by
prayer, doth not of its own nature
sanctify him that useth it. For if that were so, it would
sanctify him also which doth eat unworthy of the Lord ;
neither should any one for this eating be weak, or sick, or
dead. For such a thing doth Paul shew, when he saith.
For this cause many are weak and sickly among yoic, and
Of the latter, thus: "
many sleep.'''' "Many things may be
spoken of the Word itself, which was made flesh, and true
meat which whosoever eateth
; shall certainly live for ever :
"*
Quod sanctificatur per verbum Dei et '''
Multa porro et de ipso Verbo dici
per obsecrationem, non suapte natura sanc- possent, quod factum est caro, verusque
tificat utentem. Nam id si esset, sanctifi- cibus, quern qui comederit, omnino vivet
caret etiam ilium, qui comedit indigne in asternum quem nullus malus potest
;
been written : Whosoever eateth this bread shall live for ever^
The like difference doth St Augustine also, upon the same
ground, make betwixt the eating of Chrisfs body sacra-
mentally and really. For having affirmed that wicked men
" not "be said to eat the body of Christ, because they
^°may
are not to be counted among the members of Christ ;" he
afterward addeth "^^ Christ himself : He that eateth saying,
my jlesh and drinketh my
remaineth in me, and I blood,
in him, sheweth what it is, not sacramentally, but indeed,
to eat the flesh of Christ and drink his blood for this is ;
with his teeth the Sacrament of the body and blood of Christ,
and so rather eateth and drinketh the Sacrament of so great
a thing for judgment to himself, because that, being unclean,
he did presume to come unto the Sacraments of Christ."
Hence it is that we find so often in him, and in other
of the Fathers, that the body and blood of Christ is com-
municated only unto those that shall live, and not unto those
^0 Nee isti dicendi sunt manducare cor- meum, aut bibere sanguinem meum. Id.
Qui non in me
diceret saeramentum ad judicium sibi manducat
dixit,tanquam :
that shall die for ever. " ~^He is the bread of life. He
therefore that eateth life cannot die. For how should he
die whose meat is life? how should he fail who hath a vital
substance ?" saith St Ambrose. And
a good note ofit is
^ Hie est panis vitae. Qui ergo vitam ddvarov ov fxi} Beooprjcrei. Macar. yEgypt.
nianducat, mori non potest. Quomodo Homil. XIV.
enim morietur, cui cibus vita est ? quo- ^'
Escam vitae accipit, et aeternitatis
modo deficiet, qui habuerit vitalem sub- poculum bibit, qui in Christo
manet, et
stantiam ? Ambros. in Psal. cxviii. Octo- cujus Christus habitator est. Nam qui
nar. 18. discordat a Christo, nee camera ejus nian-
* TldvTa avTOi eKTtae, Kal Tpe(f>eL tous ducat, nee sanguinem bibit ; etiamsi tanta;
Kal dyjipidTovi to. &e TeKva a
TToi/jj/ooiis ,
rei sacramentum ad judicium suas prae-
kyevvr)(rev eK tov (nripfxuTo^ avTov, Kal oTs sumptionis quotidie indifferenter accipiat.
fieTeSwKev £k tijs )(d/)iTos avTov, kv ols Prosp. Sentent. 33y.
^*
e/xop(pwdt] 6 Kupios, idiav dvdiravcnv Kal Hujus rei sacramentum, &c. de mensa
TpO(pi]V Kal ppwcTiv Kal TToaiv irapd tovi Dominica sumitur ; quibusdam ad vitam,
XoLTTOVi dvdpu'nrovi tdTptc^et, Kal oiduycriv
quibusdam ad exitium : res vero ipsa,
eavTov auToIs dvarTTpefpop.ivoi'S fie-rd tou cujus sacramentum omni homini ad
est,
iraTpui auTou' cus 6 K.vpio^, 'O Tpu>-
(j)r](Ti.v vitam, nulli ad exitium, quicunque ejus
7601/ ixov Trji' (rdpKa, Kal irivtov fxov to
particeps fuerit. August, in Johan.
ui^a, ill ifxol fxevei, Kayw (v aii-rw, Kal Tract. 26.
50 ANSWER TO A JESUIT S CHALLENGE. [chap.
Thirdly, that it
being proved that the word this doth
demonstrate the bread, it must of necessity follow, that
Christ affirming that be his body, cannot be conceived
to
to have meant it so to be properly, but relatively and
sacramentally.
The first of theseis
by both sides yielded unto; so
likewise is the third.For " this is impossible," saith the
gloss '^'upon- Gratian, "that bread should be the body of
^ Hoc tamen est impossibile, quod Dist. II. cap. 55. Panis est in altari.
gelists, Hoc est corpus meum, hunc facere Cogeremur ad tropum confugere, si
•'"
sententia aut accipi debet tropice, ut panis pus meum, Hoc vinum est sanguis meus;
sit corpus Christi significative; aut est quia esset prsedicatio disparatorum, ut
plane absurda et impossibilis ; nee enim vocant. Id. ib.
'-
fieri potest, ut panis sit
corpus Christi. Matth. Kellison, Survey of the new
Id. lib. i. de Eucharist, cap. 1. Religion, lib. viii. cap. 7. sect. 7.
D2
52 ANSWER TO A .TESUIt's CHALLENGE. [cHAP.
demonstrate here, and said was his body, but that which
he gave unto his disciples ? What did he give unto them,
but what he brake ? What brake he, but what he took ?
and doth not the text expressly say, that he took bread?
Was it not therefore of the bread he said. This is my
body? And could bread possibly be otherwise understood to
have been his body, but as a sacrament, and (as he himself
with the same breath declared his own meaning) a memorial
thereof ?
tively ?
considering that it is
simply impossible that bread
should reallybe the body of Christ. If it be said, that
St Paul by bread doth not here understand that which is
properly bread, but that which lately was bread, but now
is become the
body of Christ, we must remember, that
St Paul doth not only say. The bread, but. The bread which
we break which breaking, being an accident properly be-
;
wine, therefore, which he said was his blood, even the fruit
of the vine, as he himself termeth it. For as in the delivery
of the other cup before the institution of the Sacrament,
St Luke, who alone maketh mention of that part of the
plain than, when our Saviour said it was his blood, he could
not mean it to be so substantially, but sacramentally.
And what other interpretation can the Romanists them-
selves give of those words of the institution in St Paul :
^'^
of speech, Gen. xvii. 10 : This is my Covenant or Testa-
ment, for the Greek word inboth places is the same; and
in the words presently following thus expoundeth his own
It shall he a Sign of the Covenant hetwioct me
^~'
meaning:
and you. And
generally for all sacraments the rule is
thus laid down by
St Augustine, in his Epistle to Bonifacius :
" ^^If sacraments did not some manner of way resemble the
^^
enim sacramenta quandam simili-
Si sunt (non enim dixit, Septem annos signi-
tudinem earum rerum quarum sacramenta ficant), etseptem boves septem anni sunt :
suntnon haberent, omnino sacramenta non et multa hujusmodi. Hinc est quod dic-
essent. Ex hac autem similitudine ple- tum est Petra erat Christus. Non enim
:
rumque etiam ipsarum rerum nomina ac- dixit, Petra significat Christum ; sed tan-
cipiunt. Sicut ergo secundum quendam quam hoc esset, quod utique per substan-
modum sacramentum corporis Christi cor- tiam non hoc erat, sed per significationem.
pus Christi est, sacramentum sanguinis Sic et sanguis, quoniam propter vitalem
Christi sanguis Christi est ; ita sacramen- quandam corpulentiam animam significat,
tum fidei fides est. Aug. Ep. 23. in sacramentis anima dictus est. Aug. in
2^ Non Lev. Qu. 57.
ait, Sepulturam significamus :
II
!•]
OF THE HEAL PRESENCE. 55
If itbe true that Christ called bread his body and wine
his blood, then must it be true also, that the
things
which he honoured with those names cannot be really
body and blood, but figuratively and sacramentally.
his
But the former is true ; therefore also the latter.
The first proposition hath been proved by the undoubted
principles of right reason, and the clear confession of the
adverse part ; the second by the circumstances of the text
of the Evangelists, by the exposition of St Paul, and by
the received grounds of the Romanists themselves. The
conclusion therefore resteth firm ; and so we have made it
clear, words
that of
the the institution do not only not
uphold, but directly also overthrow, the whole frame of
that which the Church of Rome teacheth touching the
*'
Evyapicrdeiaav Tpo<pi]v, e^ ^s ai/xa quae estsecundum nos, accipiens panem,
Kal adpKei kutci /ieTa/3o\?(i/ Tpe<j>oiiTai suum corpus esse confitebatur; et tempe-
y)p.<ov, eKeivou tou aapKoiroitidevTO^ 'Ijjfrov ramentum calicis suum sanguinem con-
Kal crdpKa Kal dlfxa eoioax^'i/uev elvai- firmavit. Iren. lib. iv. cap. 57.
•^
Just. Apolog. II. Calicem, qui est ex ea creatura quae
•-
Quomodo autem juste Dominus, si est secundum nos, suum sanguinem con-
alterius patris cxistit, hujus conditionis, fessus est. Id. lib. iv. cap. 32.
56 ANSWER TO A JESUIT S CHALLENGE. [chap.
part thereof, goeth into the belly, and is voided into the
draught ; but as touching the prayer which is added,
according to the proportion of faith it is made profitable,
enlightening the mind, and making it to behold that which
is
profitable. Neither is it the matter of bread, but the
word spoken over it, which profiteth him that doth not
** Eum calicem qui est creatura, suum corpus meum dicendo, id est, figura cor-
sanguinem qui efFusus est, ex quo auget poris mei. Tertul. advers. Marcion. lib. iv.
nostrum sanguinem; et eum panem qui cap. 40.
est a creatura, suum corpus confirmavit, ex *7 Hie cibus, qui sanctificatur per ver-
quo nostra auget corpora. Quando ergo et bum Dei perque obsecrationem, juxta id
mixtus calix et fractus panis percipit ver- quod habet materiale, in ventrem abit, et
bum Dei, fit Eucharistia sanguinis et cor- in secessum ejicitur ceterum juxta pre-
:
poris Christi, ex quibus augetur et consistit cationem quae illi accessit, proportione fidei
carnis nostrae substantia. Id. lib. v. cap. 2. fit utilis, efficiens ut perspicax fiat animus,
edit. Colon, ann. 1596. spectans ad id quod utile est. Nee materia
*^
Ei'\o'y»)(7ei' ye tov olvov, e'nrwv, panis, sed super ilium dictus sermo est, qui
tovto fiov ea-Ti to aljua,
prodest non indigne Domino comedenti
AdjieTe, Trie-re*
al/xa Tfjs dfiTreXov. Clem. Alex. Paedag. ilium. Et haec quidem de typico sym-
lib. ii. cap. 2. in Matth.
bolicoque corpore. Origen.
*^
Acceptum panem et distributum dis- cap. XV.
cipulis, corpus suum ilium fecit, Hoc est
III.]
OF THE REAL PRESENCE. 57
noteth, ^'that it was wine, even the fruit of the vine, which
the Lord said was his blood; and that "'"flour alone, or
water alone, cannot be the body of our Lord, unless both
be united and coupled together, and kneaded into the lump
of one bread." And again, that " 'Hhe Lord calleth bread
of many corns ;"
his body, which is made up by the uniting
and " wine his blood, which is pressed out of many clusters
of grapes, and gathered into one" liquor. Which I find
also word for word in a manner transcribed in the Com-
mentaries upon the Gospels, attributed unto -'^Theophilus,
that in those
Bishop of Antioch; whereby it appeareth,
elder times the words of the institution were no otherwise
conceived than as if Christ had plainly said. This bread
is
my body, and. This wine is my blood; which is the
main that we strive for with our adversaries, and for
thing
which the words themselves are plain enough ; the substance
whereof we find thus laid down in the Harmony of the
as others, by
Gospels, gathered, as some say, by Tatianus,
Ammonius, within the second or the third age after Christ:
"^^ of wine,
Having taken the bread, then afterward the cup
and testified it to be his body and blood, he commanded
them to eat and drink thereof, forasmuch as it was the
memorial of his future passion and death."
*" natione
El S', (US ovToL (pacriv, aaapKO^ kuI populum nostrum,
congestum,
avaifxoi iji/, TToiai aapKoi, jJ Ttyos croifxa- quern portabat, adunatum
indicat et :
Tos, i) TToiov aifiaTO^ eiKoi/as SiSovs dpTov quando sanguinem suum vinum appellat,
T6 Koi TTOTliplOV, evsTeWeTO TOts /ua6))-
de botris atque acinis plurimis expressum
Tals Slu toutodv dvd/jLvrjmv aiiTov
ti]u atque in unum coactum, gregem item nos-
TroieloOai ; Orig. Dial. iii. trum signiiicat,commixtioneadunataBmul-
*' Id. Epist. lxxvi.
Qua in parte invenimus calicem titudinis copulatum.
mixtum fuisse quern Dominus obtulit, et sect. 4.
Cypri. Epist. lxiii. sect. 6. Tom. II. Bibliothec. Patr. edit. Colon.
^ Nee Domini ^^
Mox accepto pane, deinde vini calice,
corpus potest esse farina
sola, aut aqua sola ; nisi utrumque aduna- corpus esse suum ac sanguinem testatus,
tum fuerit et copulatum, et panis unius manducare illos jussit et bibere ; quod ea
compage solidatum. Id. ibid. sect. 10. sit futurae calamitatis suas mortisque me-
Nam quando Dominus corpus suum
'''
moria. Ammon. Harmon. Evang. Tom.
pancm vocat dc multorum granorum adu- III. Biblioth. Patr. p. 28.
58 ANSWER TO A JESUIT S CHALLENGE. [chap.
^*
Td trviJ.f3o\a tjjs evdeov olKovo/nias Kai 0LV09, avTiTvirou t»;s irapKoi auTov Kai
TOis avTOV irapecioov /xadr^Toi?, xiji^ eiKova tov aifjiaTOi' Kai ol fjLeTaXafxfidvovTe^ eK
Tov iSiov (ToofxaTo^ TTOteladaL irapaKeXevo- Tou (paivofievov dpTOv irvevp.aTiKW'i Tr\v
fi£vo9. Euseb.lib. viii. Demonst. Evang. (TapKa TOV Kvpiov ea^QiovaL. Macar.
in fine cap. 1. jEgypt. Homil. xxvii.
^^
*' tov ISlov In typo sanguinis sui non obtulit
"ApTcu oe -)(^pfj(Tdai (TVfi^oXto
trco/xaTo^ TrapeoiSov. Id. ibid. aquam, sed vinum. Hieronym. lib. ii.
^^
TOUTOU Sr^Ta TOV du/XUTO^ Tjiv fXV>'lfn]V
advers. Jovinian.
eirl TpatreX^ii^ eKTeXelv, (^id cru/i^o'XoJi'
*"
Non hoc corpus quod videtis mandu-
TOV T6 aVTOU Kat tov (TWTltplOV caturi estis, et bibituri ilium sanguinem,
crtO/UaTOS
at/ua-ros, Ka-rct BetTfiovi tJ/s Kaivfji ^taOiJ/cjjs quem fusuri sunt qui me crucifigent.
elsewhere
" did eat that bread which was
^^addeth, they
tlie Lord himself; he bread of the Lord against the
the
" The " ''Mid not doubt
Lord." Lastly :
Lord," saith he,
to say, This is my body, when he gave the sign of his
body."
So the author of the homily upon the 22d Psalm, among
" ''^This table he hath
the works of Chrysostom prepared
:
corporis sui. Aug. contr. Adimant. cap. Greece enim ivLOfjvardcn]^ hie legitur in
12. MS. BibliotheccB FlorentincB exemplari,
'*
Istam mensam praeparavit servis et vnde ista transtulit Petrus Martyr) unum
ancillis in conspectu eorum, ut quotidie, filium, unam personam, utraque haec fe-
sanctificante gratia, mediante sacerdote, TO.ovofiaTa' Kai Tto /xev (roifian to tou
1 iberatus est
quidem ab appellatione panis, avppoXov TedciKev ovo/ia, tm ie <rvixp6Xto
dignus autem habitus est Dominici corpo- TO TOV (ToJjUaTOS. lb.
60 ANSWER TO A JESUIT S CHALLENGE. [chap.
nature:" and that " '^''this most holy food is a symbol and
type of those things whose names it beareth," to wit,
" of the
body and blood of Christ." Gelasius writeth thus :
poris et sanguinis Christi, divina res est, ouTois Kal TO irapd twv it kttuiv XafxjBavo-
propter quod et per eadem divinae effici- fJLevov <ruifj.a X/oto-TOU, Kal tj/s alcr6j)'7T/s
mur consortes naturae : et tamen esse non oi/(rtas OVK e^la-TaTai (Schottus the Jesuit
desinit substantia vel natura panis et vini. translateth this, et sensibilis essentice non
Et certe similitudo corporis et
imago et cognoscitur, which is a strange interpreta-
sanguinis Christi in actione mysteriorum tion, if you mark it) Kal tt/s i/orjT^s dSiai-
celebrantur. Satis ergo nobis evidenter psTov xap'Tos' Kal to (SdirTia/jia Se
fievei
ostenditur, hoc nobis in ipso Christo Do- Tniev/naTLKov bXov yevofxevov, Kal ev virdp-
mino sentiendum, quod in ejus imagine Xoi', xai TO lSlov t»7s aicOjjTJ/s ov(ria9,Tov
profitemur, celebramus, et sumus : ut sicut voaTOi Xeyo), diatrcaX^eL, Kal o ykyovev ovK
"-
Vet. auctor citatus ab Irenaeo, lib. i.
cap. 12.
62 ANSWER TO A JESUIX'S CHALLENGE. [cHAP.
cipal and most powerful means whereby the like gross conceit
of the guttural eating and drinking of the body and blood
of Christ was at the first fastened upon the multitude, and
in process of time more deeply rooted in them, were such
delusions and feigned apparitions as these which yet that ;
"3
Apoc. ix.20, 21.
"7 Humana procuratione, vel forte dia-
'* bolica operatione. Alex. Halens. Summ.
Apoc. xviii. 3, 23.
" 2 Thess. ii. 9. Theolog. Part. iv. Quaest. xi. Memb. 2.
^® Art. 4. Sect. 3.
YloTripia o'ivw KeKpafxevaTTpoa-rrotov-
/neyos 6vxapi<TT6lv, Kal eirl irXeov iKTeivwv
'" Nemo qui sanctorum vitas et exempla
Tov \6yov T77S eirt/cXtjo'eais, iropipvpea Kai legerit, potest ignorare, quod saspe hac
epvdpd dva<pa'we(TdaL TToief (os oo/ceif TTjif mystica corporis et
sanguinis sacramenta,
aTTo Twv vTrep to. u\a 'Xf't.piv to alfxa t6 aut propter dubios, aut certe propter ar-
eavTrii (TToX^eiv ev tm eKeivw troTripLuo Sid dentius amantes Christum, visibili specie
T/^s e7riK\i)(T6ujs avTov. Iren. lib. i. cap. U. in agni forma, aut in carnis et
sanguinis
III.]
OF THE llEAL PRESENCE. 63
upon the altar, and an angel cutting him into small pieces
with a knife, and receiving his blood into the chalice, as
long as the priest was breaking the bread into little parts.
The latter is of a certain Jew, receiving the Sacrament at
St Basil's hands, converted visibly into true flesh and blood,
which is
expressed by Cyrus Theodorus Prodromus in this
tetrastich :
*^ ^^
Inter sententias Patrum, a Pelagic Removeantur ista vel figmenta men-
Romans ecclesifediacono Latine versas, dacium hominum, vel portenta fallacium
libell. 18, cui titulus de Providentia, vel spirituum. vVut enim non sunt vera quae
Prffividentia; sive, ut in Photii Biblio- dicuntur ; aut si hcereticorum aliqua mira
theca habetur, Cod. 98. -wepl owpaTiKwv. facta sunt, magis cavere debemus quod
:
accepit. Baron. Tom. i v. ann. 3(59, sect. 43. jecit vehementer comraendans, et ait, Ecce
^*
Scatens mendaciis. Id. ibid. ann. preedixi vobis. August, de Unitat. Eccles.
363, sect. 55. cap. 16.
Ill
.j
Of TlIK HEAL PRESEKCE. 65
«'
Matt. XX iv. 26. eiKOVKTriL xi;y auTou rrapKoimv cvvufin-
«8
Rom. vov.
i.
27, 28.
'"
Ek~ TuTTOii Kut di>dixv})(Tiv evapyeaTii-
"8
Damascen. Orthodox. Fid. lib. iv
'Ti)v Toll aiiTuv fiiKTTni^ TrapaSeBioKC.
cap. 14. '''
uiicrlav
"ApTov TrpoaijTa^c irpoartftcpe-
Qs oiiic aWov 6t3ous 6iri\e)(0ivTo^ crdai, fitj <T\t)fxaTlX,ov(rav dudpwTrov fiop-
yrap uutov qv tt} i'/tt'
ovpnuou, i] tvttou I
tfti]i>,
'ivn fiy] ci<)u>\o\aTpcia TrapeiiraxdFi.
E
66 ANSWER TO A JESUIt's CHALLENGE. [cHAP.
but Oecrei, that is, as they themselves expound it, " ^^a holy"
and " ^^a true image of his natural flesh."
These assertions of theirs are to be found in the ^Hhird
tome of the sixth Action of the second Council of Nice,
assembled not long after for the re-establishing of images
in the Church, where a pratchant deacon, called Epiphanius,
to that which those former bishops had delivered,
cross
this peremptory clerk denieth that ever any did so. By all
which it may easily appear that not the oppugners, but the
defenders of images, were the men who first went about
herein to alter the language used by their forefathers.
Now, as in the days of Gregory the Third this matter
was set afoot by Damascen in the East, so about a hundred
*^
To 6e(7ei, j'jTot tj e'lKtov a\)'Tov dyia, TVTra, /leTa oe tov ayiaofiov aruifia Kvpiwi
Vov T»7S ev\apL(TTLa<i apTOV, cos o- Kai alfxa \pi(TTOv Xeyoi/rai, Kal elcri, Kal
every thing which entereth into the mouth goeth into the
belly, and is sent forth into the draught.'''' For this and
another like foolery ^^'de triformi et triportito corpore
" of the three
Chrisfi, parts or kinds of Christ's bod}^,"
(which seem to be those ineptics de triparfito Christi cor-
pore, that Paschasius in the end of his Epistle intreateth
Frudegardus not to follow,) he was censured in a '"^Syno<l
held at Carisiacum, or Cressy wherein it was declared by the ;
^^
Amalar. de Ecclesiastic. Offic. lib. i. Omne quod intrat in os in ventrem vadit,
cap. 24. et in secessum emittitur. Idem in Epi-
'"^
Hie credimus naturam simplicem pa- stola ad Guitardum IMS. in Biblioth.
nis et vini mixti verti in naturam ratio-
Colleg. S. Benedict. Cantabrig. Cod. lv.
scilicet "" Id. de Ecclesiast.Offic. lib.
nabilem, corporis et sanguinis iii.
cap.35.
Christi. Id. lib. '"2 Florus in Actis
iii.
cap. 24. Synod. Carisiac.
"^ Ita vero sumtum corpus Domini MS. apud N. Ranchinum, in Senatu
bona intentione, non est mihi disputan- Tolosano Regium Consiliarium. Vide
dum utrum invisibiliter assumatur in Phil. IVIorn. de Miss. lib. iv. cap. 8.
coclum, aut reservetur in corpore nostro |"3
Paais et vinum efficitur spiritualiter
usque in diem sepultura, aut exhaletur in corpus Christi, &c. Mentis ergo est cibus
auras, aut exeat de corpore cum sanj;uine, iste,non ventris; nee corrumpitur, sed
•iut OS emittatur; dicente
per Domino, pcrmanet in vitam apternam. Ibid.
e2
68 ANSWER TO A .TESUIT's CHALLENGE. [cHAP.
the same body which was born of Mary, which did suffer,
was dead and buried, and which rising again, and ascending
into heaven, sitteth at the right hand of the Father ?"
Whereunto he returneth this answer: that " '""the bread
and the wine are the body and blood of Christ figuratively ;"
that " ^''^for the substance of the creatures, that which
they
were before consecration, the same are they also afterward ;"
that " ""they are called the Lord's body and the Lord's
blood, because they take tlie name of that thing of which
" "'there is a
they are a sacrament;" and that great dif-
ference betwixt the mystery of the blood and body of
Christ, which is taken now by the faithful in the Church,
and that which was born of the Virgin Mary, which suffered,
which was buried, which rose again, which sitteth at the
right hand of the Father." All which he proveth at large,
both "~by testimonies of the holy Scriptures, and by the
sayings of the ancient Fathers. Whereupon Turrian the
Jesuit is driven for pure need to shift off the matter with
" "^To
this silly interrogation: cite Bertram," (so Ratrannus
is more usually named,) " what is it else but to
say, that
the heresy of Calvin is not new .'*" As if these things were
'"''
Quod in ecclesia ore fidelium sumi- separari mysterium sanguinis et corporis
tur corpus et sanguis Christi, quasrit vestrac Christi, quod nunc a fidelibus sumitur in
niagnitudinis excellentia, in mysterio fiat, ecclesia, et illud quod natum est de Maria
an in veritate, &c. et utrum ipsum corpus Virgine, quod passum, quod sepultum,
sit, quod de Maria natum est, et passum, quod resurrexit, quod coelos ascendit, quod
mortuum et sepultum, quodque resurgens ad dextram Patris sedet. Ibid. p. 222.
et coelos ascendens, ad dextram Patris con-
"-
Animadvertat, clarissime Princeps,
sideat ? Ratrann. sive Bertram, in lib. de sapientia vestra, quod positis .sanctarum
Corp. et Sang. Dom. edit. Colon, ann. 1551. Scripturarum testimoniis et sanctorum
p. 180. Patrum dictis evidentissime monstratum
108 Panis ille vinumque figurate Cliristi est ; quod panis qui corpusChristi, et
corpus et sanguis existit. Ibid. p. 183. calix qui sanguis Christi appellatur, figura
'o" Nam secundum creaturarum substan- sit, quia mysterium; et quod non parva
tiam, quod fuerunt ante consccrationeni, differentia sit inter corpus quod j)cr myste-
hoc et postea consistunt. Ibid. p. '205. rium existit, ct corpus quod passum est,
"" Dominicum
corpus et sanguis Domi- et sepultum, ct resurrexit. Ibid. p. 228.
"^ Ceterum Bertramum
nicus appellantur; quoniam ejus sumunt citare, quid
appcllationcni, cujus existuiit sacnuucii- aliud est, quam dicere, hjcrcsim Calvini
tum. Ibid. p. 200. non esse novam? Fr. Turrian. de Eu-
'" Vidcmus
itaqnc muita diftercnlia charist, contra Volanum, lib. i.
cap. 22.
70 ANSWER TO A JESUIT S CHALLENGE. [chap,
way which they call heresy is not new, but hath been trodden
in long since by such as in their times were accounted good
and catholic teachers in the Church that since they have
:
tion is not only the same with that of Ratrannus, but also
in manyplaces directly translated out of him, as may appear
by these passages following, compared with his Latin laid
down in the margin :
terium Christi corpus efficitur, aliud ex- Igitur in proprietate humor corruptibilis,
terius humanis scnsibus ostendit, et aliud in mysterio vero virtus sanabilis. Sic ita-
interius fidelium mentibus clamat. Ex- que Christi corpus et sanguis, superficie
terius quidem panis, quod ante fuerat, tenus considerata, creatura est, mutabili-
forma practenditur, color ostenditur, sapor taticorruptelaeque subjecta: si mysterii
accipitur; ast interius Christi corpus os- vero perpendis virtutem, vita est, parti-
tenditur. Ratrann. sive Bertram, de Corp. cipantibus se tribuens immortalitatem.
Ibid. p. 187, 188.
et Sang. Dom. p. 182.
"" Consideremus fontem sacri "^ Multa differentia
baptis- separantur corpus
matis, qui fons vitae non immerito nuncu-
in quo passus est Christus, et hoc corpus
consideretur solum- quod in mysterio passionis Christi quoti-
patur, &c. In eo si
niodo quod corporeus aspicit sensus, ele- die a lidelibus celebratur. Ibid. p. 212
movere. Eccc in uno eodemquc elemcnto alis, qua- populum credentem spiritualitcr
72 ANSWER TO A JESUITS CHALLENGE. [chap
is to be understood therein
bodily, but spiritually. What-
soever is in that housel, which giveth substance of life, that
" *^'
is
spiritual virtue and invisible doing." Certainly Christ's
body which suffered death, and rose from death, shall never
die henceforth, but is eternal and unpassible. That housel
is
temporal, not eternal, corruptible and dealed into sundry
parts, chewed between the teeth, and sent into the belly."
" '"This
mystery is a pledge and a figure: Christ's body
is truth itself. This pledge we do keep mystically until
that we be come to the truth itself, and then is this pledge
ended." " ^^^ Christ hallowed bread and wine to housel before
his suffering, and said. This is my body and my blood. Yet
he had not then suffered but so notwithstanding he turned,
;
that people which pleased God, did eat that heavenly bread.
pascit, secundum speciem quam gerit donee ad illud perveniatur; ubi vero ad
exterius, frumenti granis manu artificis illud perventum fuerit, hoc removebitur.
quod in ecclesia celebratur, temporale est, manducaverunt ibi multi qui Deo placue-
non aetemum ; corruptibile est, non incor- runt; et mortui non sunt. Quare? Quia
ruptum, &c. dispartitur ad sumendum, et visibilem cibum spiritualiter intellexernnt,
dentibus commolitum, in corpus trajicitur. spiritualiter esurierunt, spiritualiter gus-
Ibid. p. 21fi, 217. taverunt, ut spiritualiter satiarentur. Ibid,
'-2
Et hoc corpus pignus est et species; p. 217, ex Augustin. in Evang. Johan.
illud vero ipsa Veritas. Hoc enim gcritur, Tractat. xxvi.
in.J OF THE REAL PRESENCE. 73
and they died not the everlasting death, though they died
the common. They saw that the heavenly meat was visible
and corruptible, and they spiritually understood by that
visiblething, and spiritually received it."
This Homily was appointed publicly to be read to the
people in England on Easter-day, before they did receive
the communion. The like matter also was delivered to the
clergy by the bishops at their synods, out of two other
writings of tlie same '^^^^Ifrick in the one whereof, directed
;
clear water
which did then run from the stone in the
wilderness was truly his blood, as Paul wrote in one of his
Epistles."
Thus was priest and people taught to believe in the
Church of England toward the end of the tenth and the
beginning of the eleventh age after the incarnation of our
Saviour Christ. And therefore it is not to be wondered,
that when Berengarius shortly after stood to maintain tliis
"^*
Impress. Londini cum Homilia '26
Sigcbert. Gemblac. ct (Juliel. Nan-
Paschali, ct IMS. in publica Oxonicnsis giac. in Chronic, ann. l(l,")l. Conrad, liru-
iVcademiic Bibliothcca, ct CoUcg. y. Be- wilerens. inA'itaM'olphelmi, apud Suriiun.
nedict. Cantab. April. 22.
74 ANSWER TO A JKBUIt's CHALLENGE. [cHAP.
him and not only the Enghsh, but also all the French
;
OF CONFESSION.
Our Challenger here telleth us, that the Doctors,
" exhorted
Pastors and Fathers of the primitive Church
the people to confess their sins unto their ghostly fathers."
And we tell him again, that by the public order prescribed
in our Church, before the administration of the holy com-
1" Flor. Histor. ann. 1087. mento altaris sub speciebus panis et vini
128 De Christian. Eccles. Success, et veraciter continentur ; transubstantiatis
.Stat. edit. ann. I(il3, p. 190— 1!(2, et 208. pane in corpus, et vino in sanguinem po-
insisted upon.
Be it therefore known unto him, that no kind of Con-
that
fession, either public or private, is disallowed by us,
is for the due execution of that ancient
any way requisite
his Church.
power of the keys which Christ bestowed upon
The thing which we reject is that new picklock of sacra-
mental Confession, obtruded upon men's consciences, as a
matter necessary to salvation, by the canons of the late
Conventicle of Trent, where those good Fathers put their
"
curse upon every one that either shall Meny that sacra-
mental Confession was ordained by divine right, and is by
" ^affirm
the same right necessary to salvation ;" or shall
that in the Sacrament of Penance it is not by the ordinance
God remission of sins,
of necessary, for the obtaining of the
to confess all and every one of those mortal sins, the memory
whereof by due and diligent premeditation may be had, even
such as are hidden, and be against the two last Command-
ments of the Decalogue, together with the circumstances
which change the kind of the sin; but that this Confession
the penitent, and
is
only profitable to instruct and comfort
was anciently observed only for the imposing of canonical
satisfaction." This doctrine,I say, we cannot reject, but
as being repugnant to that which we have learned both from
the Scriptures and from the Fathers.
'
Si quis negaverit, Confessionem sacra- nioria cum debita et diligenti pra-medita-
nientalem vel institutam, vel ad salutem tione habeatur, etiam occulta et qu.-c sunt
necessariam esse, jure divino, &c. Ana- contra duo ultima Decalogi pr;ecepta, et
thema sit. Concil. Trident. Sess. xiv. circumstantias qua; peccati speciem mu-
Can. 6. tant, sed earn confessionem tantum esse
-
Si quis dixerit, in Sacramento pocni- utilem ad crudiendum et consolandum
tentia;ad remissioncm peccatorum ncces- pocnitentcni, et olim observatani fuisse tan-
aarium non esse jure divino, confiteri omnia tum ad satisfactionem canonicam impo-
et singula peccata mortalia, quorum me- nendam, &c. Anathema sit. Ibid. Can. 7-
76 ANSWER TO A JESUIT's CHALLENGE. [cHAP,
3 «
Psalm xxxii. 5. I 2 Chron. vi. 37, 39 ; 1 Kings viii. 47, 50.
* '
2 Sam. xxiii. 1. Luke xviii. 13, 11.
' '
Psalm xxxii. 6.
3
Hcb-. xii, 'J. 1 John i. 9.
IV
] OF CONFESSION'. 77
saying, Reveal thy tvay unto the Lord. Confess them before
God, confess thy sins before the Judge, praying, if not with
thy tongue, yet at least with thy memory ; and so look to
obtain mercy." " '"'But thou art ashamed to say that thou
hast sinned. Confess thy faults then daily in thy prayer.
For do I Confess them to thy fellow-servant, who may
say,
'" '^
Nunc autem neque necessarium prae- Ml) d/j.apTwXov'i KaXwfxeiJ efjuToii?
sentibus testibus confiteri :
cogitatione fiat povov, dWd Kai -rd upapTii/iaTa dvaXo-
delictorum exquisitio, absque teste sit hoc yicrwpcda, KaT el()Oi eKUVTOv dvoKcyov-
judicium. Solus te Deus confitentem -res. Oil \eyui aoi, 'EKTro/nrevaoi' aavTov,
videat. Chrysost. Homil. do Poenitent. ovoe,TiapdTo7'sdWoL^KaTi]y6pii(Tov,d\Xd
et Confession. Tom. v. edit. Latin. Col. weidearQai crv/iPovXevw tm '7rpo<pijTri Xe-
1)01, edit. Basil, ann. 1558. yovTi, AiroKaXvil/ou Trpo? K.vpiov tiju ooov
" Ala TOVTO Kat aov. e-TTi TOV Oeov tuvtu opoXoyijaov, eiri
irapaKoKui Koi Seo/xciL
tui TOV otKaoTTOv ofxoXoyei Tct dfiapTt'ifiaTa,
ai/Ti/SoXttte^ofioXoye'icrdai <Tvve)(^u)<i
Bed', oune yiip C'^ OectTpou (re uyw tow tiiX^P^voi, el Kai pi) TTJ yXajTT?), dXXd
avvoovXwv Twv <tu)V, oioe eKKa\v\j/ai toTs T)] pvi'ipii, Kai ouTtos d^Lov tXeijflJ/i'rti.
dvOpwiroii dvayhcd'^a) to. d/xapn^fxaTat to Id. in Epist. ad Hebr. cap. xii. Ilomil.
(Tvveioo^ uvd-rrTv^ov c/xtrporyGeu tov Oeuv, XXXI. Tom. IV. Savil. p. 5{!9.
iUt) yap dvdpwTTw X&yei'i, 'Iva ovei&iaij irc ; p.eXt]fx£va,dXX' avT(j) fxovw aTroXoyi'itrarrdai
jUi) ydp TW (TvvSovXio ofioXoyeli, 'iva tK- KeXevei, Kalirpd'i aiiTOH e^ofioXoyi'iaairdai.
Id. in 'AvopidvT. ad Pop. Antiochen.
'TTO/nreuffrj oemroTy, tw Ki)0efx6vi, tw
;
Toi
tpiXavdpwTTw, Tui laTpio tu Tpaufia eiri- Homil. XXI. Tom. vi. Savil. p. 608.
ceiKvvei's. Id. Homil. IV. de Lazaro, Quid mihi ergo est cum hominibus,
'' I
Tom. V. Savil. p. 258. ut audiant confessiones meas, quasi ipsi
'*
OiiK dvayKci^w, (pi](Tlv, eh iX- sanaturi sint omnes languores meos ?
fxecrov
VeTv tre deUTpov, Kal pdpTvpai Trepia-TTJaai Aug. Confess, lib. x. cap. 3.
"'
TToWous. 'E/iOi TO dfj.dpTi]fia elirc fxouto
Confessionis autem causam addidit,
KaT
diraXXd^uj
loiav, 'iva Qepairevcrto
tt/s oouui]?.
to
Id. ibid.
'iXKoi, Kal dicens, Quia fecisti auctoiem scilicet uni-
versitatis hujus Dominum esse confessus ;
I
OvTOVTO 6e fXOVOV £(7Tt TO daVfUaGTOV,
''
nuUi alii docens confitendum, quam qui
oTi d(^ir]inv -^fiiv to dfiapTi'\p.aTa, dXX' 'oti fecit olivam fructiferam spei misericordia
avTu oi'oe eKKaXuiTTet, oiiSi Trotci avTU in seculum seculi. Hilar, in Psal, lii.
IV •] OF CONFESSION. 79
" -'
Antiq. lib. Canon, lxvi. titulorum, Attende quanta sit incTulgentia; vi-
MS. in. Bibliotheca Cottoniana. talis velocitas, quanta misericordise Dei
^o
Quis est qui non possit suppliciter commendatio ut confitentis desiderium
:
improperio peccata donare consuevit. \j/vx'}^ vpoi crh Tov Qeov dvairefxTTv/xevoi.
Jo. Cassian. CoUat. xx. cap. if. oSvpfxoi. Bas. in Psal, xxxviii.
80 ANSWER TO A JKSUITS CHALLEKGE. [olIAP.
-^
Lavant lacryma; delictum, quod Petri, Tom. v. Biblioth. Patr. part. i.
pudor est confiteri. Lacrymae ergo vere- Deo, non solum amissa lecipiant, sed
cundifficonsulunt pariter et saluti ; nee etiam cives supernae civitatis effecti, ad
By this it
appeareth, that the ancient Fathers did not think
that the remission of sins was so tied unto external confession,
that a man might not look for salvation from God, if he
concealed his faults from man but that inward contrition,
;
*''
Si peccavero, etiam in quocunque accusatorem nullum timebis. Ambr. de
minuto peccato, et consumit me cogitatio Poenitent. lib. ii. cap. 17. Mij ya/o <rv,
mea, et arguit me, dicens, Quare pecciisti ? cravTov idv fxi) elwri^ dfxapTtiiXoi/, ovk
quidf'aciam ? Responditsenex, Quacunque e)(eis KaTi]yopov tov SidfioXov ; TrpoXafie
hora ceciderit homo in culpam, et dixerit Kal apTTuarov avTou to a^Liopa, to KUTti-
ex corde, Domine Deus? peccavi, indulge yopelv. Ti ovv ov rrpoKap^jidvei'i avTov, Kal
mihi ; moxcessabitcogitationisveltristitiae Xeycts Tiji/ dfiapTiav, Kal e^aXeicjieii tv
iliaconsumptio. Respons. Patr. /Egypt, dfidpTrjixa., elSw^ oti toioutov KaTyjyopou
a Paschasio diacono Latine vers. cap. 11. t)(ei9 aLy?j(Tai /uij Svvdfxevov ; Chrysost.
** Novit omnia
Dominus, sed exspectat de Poenit. Serm. iii. Tom. vi. edit. Savil.
vocem tuam ; non ut puniat, sed nt ig- p. 779.
-' ras duofiia^
noscat non vult ut
: insultet tibi Diabolus, Aeyc <ru <7ov irpwTos,
etcelantem peccata tua arguat. Pra;veni 'iva <5tK:aia)6j}v. LXX. in Esa. XLiii. 26,
accusatorem tuum si te ipse accusaveris,
: et Proverb, xviii. 17.
F
82 ANSWER TO A JESUIT S CHALLENGE. [chap.
not taken in time, but suffered to fester and rankle, the cure
will not now prove to be so easy ; it
being found true by
often experience, that the wounded conscience will still pinch
grievously, notwithstanding the confession made unto God
in secret. At such a time as this then, where the sinner
can find no ease at home, what should he do but use the
best means he can to find it abroad ^ ^^Is there no halm in
Gilead? is there no physician there? No doubt but God
hath provided both the one and the other for recovering of
the health of the daughter of his people ; and St James hath
^'
herein given us this direction Confess your faults one to^ :
3" Jerem. viii. 22. Tcpa. Tis yap outws iruT^p xf/evdiuvvfios,
») xjjj/ xj/vXH" dda/xavTivoi, oSs jU?) ffwoSu-
^'
Jam. V. m.
p£(TdaL TOls TeKV0L9 Xvirovp-cvoi^ ;
&C.
^^
Eiiat<r6r)Tos yevov tTjOos tijV irepi- Sel^ov axiTm dvepvdpidcTTui^ -rd KSKpv/i-
exovardv are voarov. (TuvTpi\}/ov (juvtov oaov fxeva. yvfxvvoaov tu ttJs ^//i/}(i;s diroppijTa,
Svvatrai. Kal dSe\<pcov ofxo\pv-)(^U)v
^tjTJjcroi' fosiaTpio 7ra'6o5 deiKvvtov KeKaXvfifjiei/ou'
Trevdo^ (ioi^dovv aoL Trpoi tijv eXevdepLav. auTui iTrifxeXi'icreTaL Kal tt/s ev(j\ijpiO(rv-
Set^ov p.01 -TciKpov doZ Kal Saip'iXe^ to vr/s Kal TJ;s depairelai. Greg. Nyssen.
&d.Kpvov, 'iva /u/^to Kui TO efiov. Xdlie Kal de Pcenitent. in Operum Appendice, edit.
Tov lepea koivwvuv tiji 6\'n}/ew9, tys ttu- Paris, ann. 1618. p. 175, 176.
IV.] OF COXFESSION. 83
languoris exponere, qui sciat infirmari hai 7) e^ayopevm^ twv d/iapTJjfxdTwu yive-
cum infirmante, flere cum flente, qui orQai ocpeiXfi eirltwv ovva/xevwv Qepairev-
condolendi et compatiendi noverit disci- eiv, KaTa to yeypap-fUQvov, Y^uels ol ovua-
plinam ; ut ita demum, si quid ille dixerit, Tol, Tu dcrQem'tixaTa twv dovvaTwu (iacTTa-
qui se prius et eruditum medicum osten- ^e-re,TovTedTi, a'ipeTe SidTfJ9 6irifj.eXeiai.
derit et misericordem, si quid consilii Basil, in Regul. brevioribus, Resp. 229.
^^
dederit, facias et sequaris. Orig. in Psal. Secundum Archiepisc. imo sanctum
xxxvii. Horn. ii. Thomam, et aliosTheologos, in confes-
^*
'H cl^ayopevai'} tSiu a.fxap'Tr]jxdTwv sione fit
quis de attrito contritus virtute
TovTov iyei tov \6yov, ov tx*^' 'I iirioei^i^ clavium. Summa Sylvestrina, de Confess.
Twv (rcojuaTl^'a)l' iradwv, uJs ovv to, irddij Sacramental, cap. 1. sect. 1.
F2
84 ANSWER To A JESUIT S CHALLEKGE. [CH AP.
^^
Quod si forte alicujus cor vel livor, ejus malo, sed etiam in tanto scandalo
vel infidelitas, vel aliquod malum latenter est aliorum, atque hoc expedire utilitati
irrepserit ; non erubescat, qui animae suae Ecclesiac videtur Antistiti, in notitia
curam huic qui praeest,
gerit, confiteri haec multorum vel etiam totius plebis agere
ut ab ipso per verbum Dei et consilium poenitentiam non recuset ; non resistat,
salubre curetur. Clem. Epist. i. non lethali et mortiferfe plagae per pudo-
^' rem addat tumorem. August, in lib. de
Maldonat. Disputat. de Sacrament.
Tom. II. de Confessionis Origine, cap. 2. Pcenitentia, quae postrema est Homilia
^^
Si peccatum ejus non solum in gravi ex L. in X. Tom.
IV.]
OF CONFESSION. 85
^*^
of time disused in some places, long after this the Bishops
Nemo
•^'
sibi dicat, Occulte ago, apud tortuosa !
Fortassis, imo quod non dubita-
Deum ago ; novit Deus qui niihi ignoscit, tur, propterea Deus voluit ut Theodosius
quia in corde ago. Ergo sine causa dictum Imperator ageret poenitentiam publicam
est, Qua; solveritis in terra, soluta erunt in in conspectu populi, maxime quia pecca-
coelo ? ergo sine causa sunt claves data tum ejus celari non potuit : et erubescit
" Si intellexerit et prasviderit talem runt, et tu ipse facile sanari ; multa hoc
esse languorem tuum, qui in conventu deliberatione et satis perito niedici illius
totius ecclesijE exponi debeat et curari, consilio procurandum est. Origen. in
ex quo fortassis et ceteri fedificari pote- Psal. xxxvii. Horn. ii.
IV'•] OF CONFESSION. 87
''-
01 iiri(TKOiroi twv eKKKrjaiwv Kavovi (Tvvetdeiii Kai 6appe^v cvvulto, KOivioveiv
Tov irperT^VTepov tov tiri Trjs /ufTrtVOtas TfSv fivcrntpiwv. Sozomen. Histor. lib. vii.
TT^ocrttJeo-ai;. Socrat. Hist. lib. v. cap. cap. Ifi.
'*''
19. 'Api(T'tt} yap irpo'i Tiji/ aKptfii] aipecriv
*3
Si/yxio/ojjffat 5g tKaaTOv tw if>lw crvv- Tc /cat (pvytjv »; cri/i/ei'^jjo-is. Clement.
eiSoTi Tuii/ iivfTTiipimv /ueTt'^^cty. Socrat. Alexandr. lib. i. Strom.
ib. 'eKa<TTOi', tus tiu cauxtTi
" Concil. Trident. Sess. xiii. Can. 11.
(rvy^wpciv
88 ANSWER TO A JESUIT S CHALLENGE. [CHAF.
i\oKifjial,eTii) 0£ auTov e/cacrTos, /cat yLt^ofievoi, viro tov vov to KpiTi^piov dye
TOTe Trpoo'iTU), Kai ovy^ sTepov STepw Td dfiapTij/iaTa, Siopdov to irXrififieXiJinn-
KeXeuei SoKifxacrai, dW avTov eavTov, Kai ovToa fiCTa Kadapov tov arvveiSoTO^
Ttt,
a01)/XO(Tl€UTOI/ -TTOliuV TO OlKa(rT)]plOV , T^s le/ods aiTTOv TjOaTre'^ijs, Kai t?)s ctyias
dudpTvpov Tov 'iXeyyov. Chrysost. in fxeTexe 0u(rtas. Id. Tom. vi. Savil. p. 837.
1 Cor. xi. Homil. xxviii. *^ Ei Se rjyi/ojjCTe -ris tov (ftavXov iroXXd
*^ "Ei/Soi' Tw
kv arvveidoTi, yujj^evds Trepiepyaardfievoi, ovoiv iyKXifpa' Taura
trapovTO^, ttXtJv tov irduTa opwvTOi Qeou, ydp twv ^rtXajv e'iptjTai.
fLOi Trepl Id. in
TTOiou Kpidiv Koi Twv ijfiapTijft.evwv
Trji/ fine Horn, lxxxii. in Matth. edit, Graec.
Ti/V e^eTamv, Kai iravTa tov ftiov dvnXo- vel Lxxxiii. Latin.
IV.] OV CONKESSIOV. fiO
law, which,
according to the definition of St
temporal
Augustine, may be
"^''although it be just, yet in time it
licti sui, conliteatur quae commisit, et temporalem, quae quamvis justa sit, com-
humana confusione parvi pendat eos qui mutari tamen per tempora juste potest.
exprobrant cum confitentem, et notant vel August, de lib. Arbitr. lib. i. cap. 6.
baptisma remedium tuum in
*^ Post
irrident, &c. Origen. in Psal. xxxvii.
Homil. II. teipso statuit, remissionem in arbitrio tuo
" Certe periculum ejus tunc si forte posuit, ut non quseras sacerdotem
cum
onerosum est, cum
penes insultaturos in necessitas flagitaverit ; sed ipse jam ac si
risiloquio consistit, ubi de alterius ruina scitus perspicuusque magister, errorem
alter attoUitur, ubi prostrato superscendi- tuum emendes, et peccatum tuum
intra te
tur. Ceterum inter fratres atque conser- poenitudine abluas. Laur. Novar. Tom.
voN, ubi communis spes, metus, gaudium, VI. Biblioth. Patr. part. i. p. 337. edit.
dolor, passio ; quid tuos aliud quani te Colon.
*" Sot SeSioKC Ti;v e^ovcriav tov Ofcrixelv
opinaris ? Quid consortes casuum tuorum
ut plausores fugis ? Non potest corpus dc Kill \veiu. ryavTov toijcras TJ; creipa T^s
imius nicnibri vexatione latum agcrc <pi\apyufi[a^, aavroi/ Xvcrov t;"; ti/ToXj;
TertuUian. de Pocnitcnt. cap. (xauTOP Tm
I 9. T»)s (^iXoTTTuixirtV. cSiltrns
92 ANSWER TO A JESUIT S CHALLENGE. [chap.
" the
what to the same purpose, power of binding and
loosing. Thou hast bound
thyself with the chain of the
love of wealth ;loose thyself with the injunction of the love
of poverty. Thou hast bound thyself with the furious
desire of pleasures ; loose thyself with temperance. Thou
hast bound thyself with the misbelief of Eunomius ; loose
those confessions, that the one did properly serve for the
cure, the other for direction in what sort the repentance, and
so the cure, should be performed. Their words are these :
KaKOTTKTTLa, CraUTOV \v(JOV T^ TTJ^ 6p6o- sua, quae recordari potest. Alcuin. de
oo^i'as ebcrefiela. Auctor Homiliae in Divin. Offic. cap. 13, in capite Jejunii.
*"
illud, Qufficunque ligaveritis, &c. inter Id. Epist. XXVI.
®^
opera Chrysostomi, Tom. vii. edit. Savil. Haymo. Halberstatt. in Evangel.
p. 268. Dominic, xv. post Pentecost. Ad illud ;
*'
In hac sententia ilia debetessediscre- Ite ostendite vos sacerdotibus.
^*
tio ; ut quotidiana leviaque peccata alter- Dicentes, sibi sufficere, ut soli Deo
utrum coEequalibus confiteamur, eorumque peccata sua confiteantur ; si tamen ab
quotidiana credamus oratione salvari. ipsis peccatis in reliquo cessent. Haymo.
Porro gravioris leprae immunditiam juxta ut supra.
^^
legem sacerdoti pandamus, atque ad ejus Sed et hoc emendationc egere per-
arbitriiim, qualiter et quanto tempore speximus, quod quidam dum confitentur
jusserit, purificari curemus. Bed. in peccata sua sacerdotibus, non plene id
Jacob. V. faciunt. Concil. Cabilon. ii. cap. 32.
IV •] OF CONFESSION. 93
" ^''Some
say that they ought to confess tlieir sins only unto
God, and some think that they are to be confessed unto the
priests both of which, not without great fruit, is practised
:
made unto God, purgeth sins ; but that which is made unto
the priest, teacheth in what sort those sins should be purged.
For God, the author and bestower of salvation and health,
giveth the same sometime by the invisible administration
of his power, sometime by the operation of physicians."
This Canon is cited by ''^^Gratian out of the Penitential
of Theodorus, Archbishop of Canterbury, but clogged with
some unnecessary additions. As when in the beginning
thereof it is made the
"^'opinion of the Grecians, that sins
should be confessed only unto God ; and of the rest of the
Church, that they should be confessed to priests where those :
"^ ""
Quidam solummodo Deo confiteri Grat. de Poenit. Distinct., i. cap. ult.
debere dicunt peccata ; quidam vero sacer- Quidam Deo.
dotibus confitenda esse percensent quod :
Quidam Deo solummodo
'"'
confiteri
utrumque non sine magno fructu intra debere peccata dicunt, ut Grceci ; quidam
sanctam fit
ecclesiam, ita duntaxat, ut et vero sacerdotibus confitenda esse percen-
Deo, qui remissor est peccatorum, con- sent, ut tola fere sancta ecclesia. Ibid.
*"
iiteamur peccata nostra, (et cum David Videtur irrepsisse in textum ex mar-
dicamus, Delictum meum cognitum tibi gine; et marginalem annotationem im-
feci, et injustitiam meam non abscondi :
periti alicujus fuisse qui ex facto Nectarii
dixi, Confitebor adversum me injustitias coUegit, sublatam omnino confessionem
meas Domino, et tu remisisti impietatem sacramentalem apud (JrEEcos. Nam alio-
namque, salutis et sanitatis auctor et largi- Sentent. in iv. lib. Dist. xvii. eandem
tor, pleruuKjue banc sua scntentiani adduccns, addidit illud, ut
iira?bet potenti;c
invisibili administratione, plerumque Grwci. Bellar. de Pcenitent. lib. iii.
«9 ''
Burchard. Decret. lib. xix. cap. 145. I Addit. iii. cap. 31. edit. Pithsei et
The
diverse sentences of the doctors touching this ques-
large laid down by Gratian ; who in the end leaveth the mat-
and concludeth in this manner " ''
ter in suspense,
:
Upon
what authorities, or upon what strength of reasons both these
"'
'-
Utrum sufficiat peccata confiteri soli Quibus auctoritatibus vel quibus
Deo, an oporteal contiteri sacerdoti. Qui- rationum firmamentis ntraque sententia
busdani visum est sufficere, si soli Ueo fiat innitatur, in medium breviter exposuimus.
confessio sine judicio sacerdotali et con- Cui autem harum potius adhjcrendum sit,
fessione ecclesiaj, quia David dixit, Dixi, lectoris judicio reservatur. Utraque enim
Confitebor Domino, &c. non ait, Sacer- fau tores habet sapientes etreligiosos viros.
doti ; et tamen remissum sibi peccatum De Pocnit. Dist. i. cap. iVJ. Quanivis.
dicit. Petr. Lombard, lib. iv. Sentent. '''
Certissimum est, et pro certissimo
Dist. XVII. habendum, peccati mortalis necessarian!
73 In his cnini etiam docti diversa sen- esse confessionem sacramentalem, eomodo
tireinveniuntur; quia super his varia ac ac tempore adhibitam, quo in Concilio
pane adversa tradidisse videntur Doctores. Tridentino post alia Concilia est consti-
Ibid. tutum. Rom. Correct, ibid.
96 ANSWER TO A JKSUIt's CHALLENGE. [CHAP.
que sexus Jidelis, every faithful one of either sex, being come
to years of discretion, should by himself alone, once in the
year at least, faithfully confess his sins unto his own priest;
and endeavour according to his strength to fulfil the penance
enjoined unto him, receiving reverently at least at Easter
the Sacrament of the Eucharist otherwise, that both being :
quam ad annos discretionis pervenerit, non est stricte haeresis, sed sapit hasresim.
omnia sua solus peccata confiteatur fide- Jo. Medina, Tractat. ii. de Confessione,
" '^'the
penalty respecteth only the precept of communicating
(of the transgression whereof knowledge may be taken), and
not the precept of confession ;"" of the transgression whereof
the Church can take no certain notice, and therefore can
"'
Et ob hoc posset rationabiliter videri Vide initium ejusdem Distinct, et Glos-
'
alicui, quod praidicta poena illius statuti sam, ibid. verb. Sunl enim.
*' Ab hoc loco
respicit solum prseceptum de communione, usque ad sect. His aiictori-
de cujus transgressione constare potest, et tafihus^ ])ro alia parte allegat, quod scilicet
non preeceptum de confessione. Idem adulto peccatuni non dimittitur sine oris
ibid. '
G
98 ANSWER TO A JESUIt's CHALLENGE. [cHAP.
potius quam ex novi vel veteiis Testa- confessionem fiendam sacerdoti. Panorm.
ment! auctoritate. Gloss, de Poenitent. in V. Decretal, de Pcenitent. et Remiss.
init. Distinct, v. In Poenitentia. cap. 12. Omnis utriusque, sect. 18.
8®
Ergo necessaria est confessio in mor- Omnes juris pontificii
3"
periti, secuti
talibus apud nos, apud Grascos non, quia primum suum interpretem, dicunt con-
non emanavit apud illos traditio talis. Ibid . fessionem tantum esse introductam jure
^'
Imo confessio est instituta a Domino, ecclesiastico. Maldon. Disp. de Sacra-
et est omnibus post baptismura lapsis in ment. Tom. II. de Confess. Orig. cap. 2.
8^
mortale peccatum, tarn Graecis quam Sed tamen hsec opinio aut jam de-
Latinis, jure divino necessaria. Rom. clarata est satis tanquam haeresis ab eccle-
Correct, ibid, in marg. sia, aut faceret ecclesia operte pretium,
^8
Michael Angrianus in Psal. xxix. si declararet esse hasresim. Id. ibid, de
^3
fllultum mihi placet ilia opinio, quia Praecepto Confess, cap, 3.
IV.] OF CONFESSION. 99
"-
Quod confessio de peccatis in specie Carranzam in summa Concil. sub Sixto
fuerit ex aliquo statuto universalis eccle- IV.
non de "'
sire, jure divino. (Jongregat. Concil. Trident. Sess. xrv. Can. (»
Micah, vii. 18; which in effect is the same with that of the
scribes, Mark ii. 7, and Luke v. 21 Who can forgive sins hut :
God alone ? And therefore, when David saith unto God, Thou
forgavest the iniquity of my sin. Psalm xxxii. 5, Gregory,
surnamed the Great, the first Bishop of Rome of that name,
"
thought this to be a sound paraphrase of his words, ^Thou,
who alone sparest, who alone forgivest sins. For who can
forgive sins but God alone .'^" He did not imagine that
he had committed any great error in subscribing thus
simply unto that sentence of the scribes ; and little dreamed
that any petty doctors afterwards would arise in Rome
or Rheims, who would tell us a fair tale, that "*the faithless
Jews thought as heretics now-a-days, that to forgive sins
was so proper to God, that it could not be communicated
unto man;" and that '""true believers refer this to the increase
^ *
Esai. xLviii. 11. Rhemists, Annot. in Matt. ix. 5.
^
Tu, qui solus parcis, qui solus peccata 5
Richard Hopkins, in the IMemorial
dimittis. Quis enim potest peccata di- of a Christ. Life, p. 179. edit, ann.
mittere, nisi solus Deus ? Gregor. Ex- i
\^\2,
posit. II. Psalmi Poenitential.
'] OF THE PRIEST S POWEll TO KOllGIVE SINS. 101
*
Peccata igitur remittens, hominem qua Dei quoque filium, merito retracta-
quidem curavit, semetipsum autem mani- rent,non posse hominem delicta dimittere,
feste ostendit quis esset. Si enim nemo sed Deum solum, &c. Tertullian. lib. iv.
potest remittere peccata, nisi solus Deus, advers. IMarcion. cap. 10.
"
remittebat autem haec Dominus, et curabat Ilium scilicet solum filium hominis
homines; manifestum est, quoniam ipse apud Danielis Prophetiam, consecutum
eratVerbum Dei Filiushominisfactus,&c. judicandi potestatem, ac per eam utique
et quomodo homo compassus est nobis, et dimittendi delicta. Id. ibid.
^ remissum ab homine
tanquani Deus misereatur nostri, et remit- ]\Iovet scribas,
talnobis debita nostra, quse factori nostro ])eccatum ; (hominem enim tantimi in
debemus Deo. Irenseus advers. Hjeres. Jesu Christo contuebantur ;) et remissum
lib. V. cap. 17. ab quod lex laxare non poterat. Fides
eo,
''
Nam cum Judaei, solummodo homi- cnini sola justificat. Deinde murmura-
nem ejus intuentcs, nee dum et Deum cerli, tionem eorum Dominus introspicit, dicit-
102 ANSWER TO A JESUIT S CHALLENGE. [chap.
a man
only in Jesus Christ ;) and that to be forgiven by him,
which the law could not release for it is faith only that :
equal unto the Father and that '~if he had not been equal
;
unto the Father, he would have said, " Why do you attri-
bute unto me an unfitting opinion ? I am far from that
power." To the same effect also writeth Christianus
Druthmarus, Paschasius Radbertus, and Walafridus Strabus
in the ordinary gloss upon the same place of St Matthew ;
que facile esse filio hominis in terra peccata Eadem majestate et potentia, qua cogita-
dimittere. Verum nemo potest di-
enim, tiones vestras intueor, possum et hominibus
putabant, et verba Dei non intelligebant, iroppM TavT)]<s iyw Swdfieoo^. Chry-
-ri)s
arguunt eum blasphemise. Sed Dominus sost. in Matt. ix. Homil. xxix. GrEBC.
videns cogitationes eorum, ostendit se XXX. Latin. Vide etiam Basilium, lib. v.
Deum, qui possit cordis occulta cognos- contra Eunomium, p. li:!. edit. Greeco-
cere; et quodanimodo tacens loquitur, Latin,
v.]
OF THE priest's POWEll TO EOllGIVE SINS. 103
heart, Christ doth behold the secrets of the heart ; if, when
it
agreeth vmto none but unto God to forgive sins, the same
Christ doth forgive sins ; then deservedly is Christ to be
accounted God," saith Novatianus. So '"Athanasius demandeth
of the Arians, If the Son were a creature,
" how was he
able to forgive sins .?" it being written in the prophets, " that
this is thework of God. For who is a God like unto thee,
that taketh away sins, and passeth over iniquities.?"
" ""But
the Son," saith he, " said unto whom he would, Thy sins are
'3
Peccata nemo condonat nisi unus cata dimittit, &c. merito Deus est Christus.
Deus ; quia seque scriptum est, Quis potest Novatian. de Trinitat. cap. 13.
peccata donare nisi solus Deus ? Ambros.
'^
IIcos oe, eiTrep KTiafia rjv Aoyos, x»fi;
de Spir. Sanct. lib. iii. cap. 19. diroipacnv Tov Oeov \uarai oi/faTos iji/, kuI
'*
Istud enim solum malitia Judaeomm dcpelvai d/xapTiav, yeypafxfxivov Trapd
vere dicebat, quod nullus potest dimittere Tols 7r(00<j)))Tais, utl tovto deov ecrTi' Tts
peccata, nisi solus Deus, qui legis Dominus yap 6eos, wairep <7U, e^aipiov ajxapTia^,
est. Kal inrep^aivwu dvofxia^ Athanas. Orat.
Cyril.Alexand.Thesaur.lib.xii.cap.4. ;
'*
Et ixova i]fxa.i aTraXXaTxei o Twv III. cont. Arian. p. 239. Tom. i. edit.
cordis nosse secreta, Christus secreta con- o-oi/. Id. Epist. de Synodis Arimin. et
spicit cordis ; quod si, cum nullius sit nisi Selcuc. p. 712. Vide etiam Orat. iv.
Dei peccata dimittere, idem Christus pec- contra Arian. p. 254 et 281.
104 ANSWER TO A JESUIT S CHALLENGE. [chap.
away sins but Christ alone, who is the Lamb that taketh
^^
Sed miilto dementius errant Ariani, -'
Nemo toUit peccata (quae nee lex,
qui cum Jesum et Christum esse, et pec- quamvis sancta et justa et bona, potuit
cata posse dimittere, Evangelii verbis de- auferre) nisi ille in quo peccatum non est.
Deum negare non timent. Bed. in ]\Iarc. sunt, et adjuvando ne fiant, et perducendo
lib. i. cap. 10.
ad vitam ubi fieri omnino non possunt.
20 Si et Deus est juxta Psalmistam, qui Id. in 1 Johan. iii.
-*
Ille solus peccata dimittit, qui mundi. Ambros. Epist. Lxxvi. ad Stu-
solus pro peccatis nostris mortuus est. dium.
"^
Ambros. Ousel's yap ouvaTai dtpievai dpLup-
-" Ta
Moi/os oStos oIos xe arpit^vai Ttas, ft fit) p.ovo's 6 06OS. Chrysost. in
irXrififieXiifJiaTa, inro too Tra-rpov twu 2 Corinth, iii. Homil. vi.
^' To yap d^eivai
uXwi/ 6 Tax^e'i-^ wauiaywyoi I'l/iwu, fxuvos a/xa/OTtas ovotvoi
6 xi/s inraKoij'; oiuKplvai tiiv irapaKotjV cTcpov to-Ti. Id. in Johan. viii. Homil.
ovvdfxevo^. Clem. Alexandr. Pa;dagog. Liv. edit. Grsec. vel Mil. Latin.
lib. ^^
i. cap, 8. 'AfiapTijfiaTa fxev ydp dfpetvai fiovat
-'
Donaturus peccatum, solus remanet Oew nvvarov. Id. in 1 Cor. xv. Homil. XL.
hoc munus est C'hristi, qui (ulit peccatum mentis. Optat. lib. v.
106 ANSWEIl TO A JESUIT S CHALLENGE. [chap.
^^
Dei est mundare, non hominis :
ipse Koviiaratrdai tovtoli, diro eXeov Kal cjiiXav-
se promisit Ueus inalbare peccatis affec- /jLLtrduiv' irpoi C£ TO dpyeTVirov kcu tj/i/
tos, non per hominem. Id. ibid. pi'i,av Twv dyaOwv ovoev. ov ydp 6 OLa-
3*
1 Cor. iv. 1, 2. Kouov/x€vo9 Tols ayttflols, dW
6 trapeywii
3^ avrd Kal Sioovs, outos qgtlv 6 euepytTijs.
Chrysost. in 1 Cor. iv. Homil. x.
36 ^'
Id. in 2 Cor. iv. Homil. vii i circa init.
. Basil, lib. v. advers. Eunom. p. 113.
''
Kot ynp TovTo avro, (j»i<ri, to cia- edit, Graeco-Latin,
v.] OF THE P11IE.St''s I'OWEIl TO FORGIVE SINS. 107
*-
Ambrose, "Augustine, ^^Chrysostom, and ^=*Cyril, make this
*- *"
Ambros. de Spir. Sanct. lib. iii. Ecce, quia per Spiritum Sanctum
cap. I'J. peccata donantur. Homines autem in re-
*^
August, contra Epist. Parmenian. missionem peccatorum ministerium suum
lib. ii. cap. II. et Homil. xxiii. Ex. 50. exhibent, non jus alicujus potestatis ex-
**
Chrysost. in 2 Cor. iii. Homil. vi. ercent. Ambros. de Spir. Sanct. lib. iii.
*^
Cyril. Alexandr. in Johan. lib. xii, cap. VJ.
•^ lib. iii. de Sacerdotio.
cap. 56. Chrysost.
***
Et certe solius veri Dei est, ut possit ™ A yap eyKexeLpicTTcu o lepevi, Heou
a peccatis homines solvere. Cui enim alii
fjiouov ecTT-i Sdipeltrdai. Id. in Johan. xx.
pr;Evaricatores legis liberare a peccato li- Homil. Lxxxvi. edit. Graec. vel ixxxv.
cet, nisi leyis ipsius auctori ? Id. ibid. Latin.
*' Daturus erat Dominus hominibus *'
JLai Ti \eyii> tous iepei? ; outs dy-
hominum volebat intelligi dimitti peccata. dWci iraTnp Kai ulos Kal ayiov -jrveu/ia
Nam quid es, homo, nisi asger sanandus ? iravTct oiKovofxei, 6 Sk tepev^ t>/v eavTou
Vis niihi esse incdiciis ? mecum quicrc f,iivti'iC,ci y\u>TT(w, Kal Tiiw tavTov Tra/jc'x"
medicum. August. Homil. xxiii. Ex. 5G. Xfi/Ort. Id, ibid.
108 ANSWER TO A JESUIT S CHALLENGE. [chap.
^^
is the moral that Haymo maketh of that part of the history
of the Gospel, wherein the lepers are cleansed by our Saviour,
before they be commanded to shew themselves unto the
" saith " not the but God
priests ; because," he, priests,
doth forgive Secondly, because ^'^the priests were
sins."
^- *®
To irdv T»/s yapiTos eo-rt' tovtov AoD\oi KaKeivoi oWres ol iepei<i vfiwv
ecTTlv duol^ai fxovov to (TTOjxit. to Oe ovK e)(ov(TLV i^ovatau dcpUvai aX.A.O(S dfxap-
irdv 6 Beos epyd'^eTfiL' ctufijio\ov oDto9 t'kk. Theophylact. in Johan. viii.
irXtjpol ixovov. Id. in 2 Tim. cap. i. *'
1 John iii. 5.
^^
Homil. II. In quo non est peccatum, ipse venit
^ Id. in Johan. viii. Homil. liv. GrffiC. auferre peccatum. Nam si esset et in
vel Liii. Latin. illo peccatum, auferendum esset illi,
^*
To yap d(peTvaL dfiapTia^ Oeod fxovov. non ipse auferret. August. Tract, iv. in
Theophylact. in Johan. viii. 1 Johan. iii.
** *^
Juxta spiritualem intelligentiam le- Quis enim potest peccata dimittere
prosi,antequam ad sacerdotes veniant, nisi solus Deus ? qui per eos quoque
mundantur ; quia non sacerdotes sed Deiis dimittit, quibus dimittendi tribuit po-
peccata dimittit. Haymo Halberstat. in testatem. Anibr. lib. v. Comment, in
Evang. Domin. xv. post Pentecost. Luc. V.
•]
OF THE PRIEST S I'OWEIl TO FORGIVE SINS, 109
save the sick, and the Lord shall raise him up : and if he
have committed sins, they shall be forgiven him. Confess
your faults one to another, and pray one for another, that
ye may he healed: for the fervent prayer of a righteous
man availeth much. The latter of which sentences hath
reference to the prayers of every good Christian, whereunto
we find a gracious promise annexed, according to that of
St John: '^''
^^
Bedaet Strabus in Marc. ii. et Luc. v. Kciiwv TrepLaipel dfiapTiai/. Chrysost. in
'''
Quamvis Dei proprium opus sit Catena GicEca, in Job. xi.ii. 8.
that what we
forgive unto others, that is to say, what we
loose upon earth, may be loosed also in heaven :"" so doth
St Ambrose shew, that the case also standeth with the ministers
of the Gospel, in the execution of that commission given unto
them for the remitting of sins, John xx. 23: " '^They make
" the Godhead bestoweth the
request," saith he, gift; for
the service is done by man, but the bounty is from the power
'8 72
August, de Baptismo contra Dona- Bonaventur. in lib. iv. Sent. Dist.
tist. lib. iii. cap. 17, 18. XVIII. Art. 2. Quaest. 1.
7^ Nostrum donante ipso, ministeri-
«»
Id. Homil. XL IX. Ex. 50. Agite
est,
um caritatis ethumilitatis adhibere illius
poenitentiam qualis agitur in ecclesia, ut
;
'''
Non enim humanum hoc opus, neque quern intercedebat, loquebatur; bonum
ab homine datur ; sed invocatus a sacer- relinquens exemplum posteris sacerdoti-
dote, a Deo traditur : in quo Dei munus, bus, ut intercessores apud Deum magis
ministerium sacerdotis est. Nam si Paulus sint, quam accusatores apud homines.
Apostolus judicavit quod ipse donare Paulinus, in Vita Sti. Ambrosii.
auctoritate non
''
Jonas, in Vita Sti. Eustachii Luxo-
Spiritum Sanctum sua
tantum se huic officio im- viensis Abbatis, cap. i. apud Surium,
posset, et in
parem credidit, ut a Deo nos spiritu op- Tom. II. Mart. 2'J.
impetrare optavit, non imperare praesump- gratiam Spiritus Sancti intercidit, id est,
sit. Id. ibid. lib. i.
cap. 7- per orationem sacerdotis facit cessarc.
"'
Causas autem criminum, quas illi con- in Exposit. Psal. xxviii. in -
Hieronym.
titebantur, nuUi nisi Domino soli, apud edit.
112 AXSWER TO A JESUIT S CHALLENGE. [chap
""
Qui pro delictis poenitentium pre- dum et intercedendum ad Dominum nos-
cator accedit. Leo, in fin. Epist. lxxx. trum Jesum Christum pro peccatoribus
ad Episc. Campan. ad poenitentiam revertentibus. Ideoque
^' dominator Domine, qui omnes homines
I\lultum enim utile ac necessarium
vis salvos fieri et ad agnitionem veritatis
est, ut peccatorum reatus ante ultimum
diem venire, qui non vis mortem peccatoris, sed
sacerdotali supplicatione solvatur.
Id. Epist. xci. ad Theod. Episc. ut convertatur et vivat,suscipe orationem
meam, quam fundo ante conspectum cle-
*-
Gregor. in i. Reg. lib. ii. cap. 3, ad
mentife tua, pro famulis et famulabus tuis,
illiid, Si peccaverit vir in vh-um, &c.
et misericordiam tuam
qui ad poenitentiam
^^
Domuie Deus omnipotens, propitius confugerunt. Ordo Roman. Antiqu. de
esto mihi peccatori, ut condigne possim Officiis Divinis, p. 18. edit. Rom. ann.
" **0 Lord Jesus Christ, our God, who alone hast
power to
forgive sins, in thy goodness and loving-kindness pass by all
the offences" of thy servant, whether done " of knowledge
or of ignorance, voluntary or involuntary, in deed or word
or thought ;"" and that which is used after, in the Liturgy
ascribed to St James, wherewith the priest shutteth up the
whole service: " *"''I beseech thee. Lord God, hear my prayer
in the behalf of thy servants, and as a forgetter of injuries
pass over all their offences. Forgive them all their excess,
both voluntary and involuntary deliver them from ever- :
^ Ae<nroTO K.ipie 'Ijj<rou X/oitrTe, o deo^ baa av Secri}T6 eirl tj;? yj;s, earTai oehefxeva
ijfivov, 6 ixovo'i eyuyv el^ovtrlav d<pLevai ev ToTs ovpavoZi, Kal v<Ta dv XiytrtjTe tirt
tria, Ta ev tpyio Kal \6yui Kal KaTa did- Kal Trpeirei croi 7j 66^a rriiv tw dvdpX".'
voiav. Eucholog. Graec. fol. 217. irarpl, Kal tw Z^wottoiw jrvevp.aTi, vvv Kal
"^
Nai ot'o-TTo-ra KiijOte, eladKOva-ov tj;s del Kal els Tovi aUTtva^; Tajf aiwvuov. 'Afxi'iv.
cerjtreii^ /xov virep twu SovXwv <rov, Kal Liturg. Jacobi, in fine.
SG
irapiSe tos dp.vrjo'LKaKO'i -ra eTTTuicrfxeva Addit etiam objiciendo, quod vix
auTuiv airavTa. (Tuy-)(^wpy}(7ov aiiToIs irdv 30 sunt quod omnes hac sola
anni
irXrifXfj.eXiip.a kKOvcriov re Kal aKOvaioV forma utebantur, Absolutionem et re-
afraWa^nv aiWoi/s xJ;s aiwviov KoKdaewi. missionem, &c. Thorn. Opusc. xxii.
av yap ei o cuTCiXdp.evo's >]fJiiv \eymv, on cap. 5.
H
114 ANSWER TO A JESUIT S CHALLENGE. [chap.
"
Latins was this Almighty God be merciful unto thee,
:
and forgive thee all thy sins, past, present, and to come,
visible and invisible, which thou hast committed before
him and his saints, which thou hast confessed, or by some
negligence or forgetfulness or evil will hast concealed God :
deliver thee from all evil here and hereafter, preserve and
confirm thee always in every good work ; and Christ, the
Son of the living God, bring thee unto the life which
remaineth without end." And so among the Grecians
^^
whatsoever sins the penitent " for forgetfulness or shame-
facedness doth leave unconfessed, we pray the merciful
and most pitiful God that those also may be pardoned unto
him, and we are persuaded that he shall receive pardon of
them from God," saith Jeremy, the late Patriarch of Con-
stantinople. Where, by the way, you may observe no such
necessity to be here held of confessing every known sin
unto a priest, that if either for shame, or some other
^' Pontificale Roman, edit. Rom. ann. bono; et perducat te Christus Filius Dei
1595. p. 567, 568. vivi ad vitam sine fine manentem. Con-
^^ fitentimn Ceremonia Antiqu. edit. Colon,
Absolutio Criminum. Misereatur tui
omnipotens Deus, et dimittat tibi omnia ann. 1530.
®^
"Otra Sid aiSio dve^o/ioXo-
peccata tua, prseterita, praesentia et fu- fie XtfOiji; r;
tura, qu£B commisisti coram eo et Sanctis yijTa ed<7eLev, euy^oficda tuj e\ei']fiovi ku'l
ejus, quae confessus es, vel per aliquam iravoiKTip/xovi Qew Kal TavTa (^vyxiopv-
negligentiam seu oblivionem vel male- drjvai auTw, Kal ireireicrfxeda Ti/y cruyx'"-
volentiam abscondisti liberet te Deus
:
pi]cri.v
TouTwv eK Qeov Xj|i//'6(T0at. Jerem.
ab omni malo hie et in futuro, conser- Patriarch. C. P. Respons. r. ad Tubin-
vet et confirmet te semper in omni opere genses, cap. 11.
•]
Ob' THE priest's POWER TO FORGIVE SINS. 115
*"
Secundum quod ascendit, habet se XVIII. Vide Ivon. Carnotens. Epist.
per modum inferioris et supplicantis ; ccxxviii. et Anselm. in Luc. xvii.
®^
secundum quod descendit, per modum TIpocrdyecrdai Trj Koivuivict. Concil.
Secundum pri-
superioris et judicantis. Laodicen. Can. ii.
°^
mum modum potest gratiam impetrare, et Communioni, vel communione recon-
ad hoc est idoneus :secundum secundum ciliari. Concil. Eliberitaru Can. lxxii.
modum potest ecclesije reconciliare. Et ^*
Reddi eis communionem. Amb. de
ideo in in forma absolu- Poenitent. lib. i. cap. 1, et lib. ii. cap. 9.
signum hujus,
tionis praemittitur oratio per modum de-
"^ Ad communicationem admittere.
precativum, et subjungitur absolutio per Cypr. Epist. liii. Communicationem
modum indicativum : et deprecatio gratiam dare. Id. Epist. liv. Tribuere communi-
cationem. Id. de Lapsis.
impetrat, et absolutio gratiam supponit.
3s
Alexandr. Halens. Summ. part iv. Pacemdare; concederepacem. Id. ib.
Quaest. xxi. 3Iembr. 1, et Bonaventur.
^^ In sacramentali absolutione non suffi-
in IV. Sentent. Distinct, xviii. Art. 2. ceret dicere, Misereatur tui omnipotens
habetur, nisi per judicium sacerdotis. sed petit ut fiat. Thorn, part iii. Quaest
Pet. Lombard, lib. iv. Sentent. Distinct. Lxxxiv. Art. 3. Ad. 1.
h2
116 ANSWER TO A JESUITS CHALLENGE. [CH AP.
®^
Cyprian. Epist. xiii. xtjy dvaXoyiav tov d/iapTtj/naTO^. eireiTa
99
Alcuin. de Divin. Offic. cap. 13. in fM6TavoovuTa9 '7rpo(T\ap.^ave<7Qai, (o<s ira-
capite Jejunii. Tepes ulous. Const. Apost. lib. ii. cap. 16.
'*« Ut secundum formam canonum an- '"-
Qui egerit veraciter poenitentiam, et
ut
tiquorum dentur poenitentiae, hoc est, solutus fuerit a ligamento quo erat con-
priuseum, quem sui poenitet facti, a com- strictus et a Christi corpore separatus,
separated from the body of Christ, and doth live well after
his repentance, whensoever after his reconciliation he shall
among had
others, that
only God
power to remit sins) took
away the ministerial power of reconciling such penitents
as had committed heinous sins denying that the Church ;
'"^
i^rjaov oui) avTov, Kac eu)s dv ej^i- avrov^ TrpotrSexofievoi. dXijflns ydp ioTiv
Xitocrrf Tov Qeov, fjLi] d<(>fjs XeXv/nevou, 'ha 6 \6yo9, "Oo-o dv Xva-ti-re tiri ttJs yvs,
/Uf)
TO dppriKTa auTov fievei oe<ryna,
Otjcrt), illud,QucBcunque ligaveritis, &c. inter
&C. dXX' oiiSe yap ei TroWaKis eireSedt) Opera Chrysost. Tom. vii. edit. Savil.
TO Tpavp.a, '^t)Tov/jLev, dXX' 17 wvr\(Ti tl p. 2«8.
oecr/uos ;
el fikv Kal iv yfiovu)
uifpeXtiKe
105 Hieron. Epist. liv. contra Monta*
Ppa)(el,fir\KeTi.-irpo(TKei<TQ(ii. Kal opoiovTO^ num, etlib. ii. advers. Jovinian. Tertul-
t<TT(o Xiicrettis, TOV SeSefievov to Kepoo^. lian. Montanizans . in lib. de Pudicitia,
Anastas. Sinait. Quaest. vi. cap. ult.
'*''
At)VaT6 d<f>opia-pu) tous fitTu to '"«'
Ambros. lib. i. de Pceniu cap. 2;
patTTifrpa dfiapTi\travTa^, Kai XvoraTe Socrai. Hist. lib. i.
cap. 7; Sozom. lib. i.
auTov% -rrdXiv it.tTavoovvTa%, uJs dOfX(pov^ cap. 21.
118 ANSWER TO A JESUIT"'s CHALLENGE. [cHAP.
being ^^^in the midst of them that are thus gathered toge-
ther in his name, to bind or loose in heaven whatsoever
>OT "*
Galat. vi. 1. "AydpioTToi fiev ydp dvOpioTrio (Tvvep-
•08 1 Cor. V. 1. yei 6is /xeTavoiav, Kai vir^peTel, kol oi-
"* 2 Cor. V. 20. epov, Kal Tas dpap-Tia^ <rov, Kai oil /uj;
"5 Matt, xviii. 20. pviitrdca. Anastas. Qusst. vr.
18,
v.] OF THE I'lHESTS I'OWER TO FORGIVE SINS. 119
was not fit that God should communicate the power of bap-
tizing inwardly unto any, lest our hope should be reposed
in man. Therefore, by the same reason, it was not fit
that he should communicate the power of absolving from
actual sin unto any." So Bernard, or whosoever was the
author of the book entitled Scala Paradisi: " ^^^The office
of baptizing the Lord granted unto many, but the power
and authority of remitting sins in baptism he retained unto
himself alone: whence John, by way of singularity and
differencing, said of him, He it is which haptizeth with
the Holy Ghosty And the Baptist indeed doth make a
singular difference betwixt the conferrer of the external
and the internal baptism, in saying, ^^'^7 baptize with water ^
hut it is he which haptizeth with the Holy Ghost. While
John " ^^'did his God did who faileth not in
service, give,
giving and now when all others do their service, the ser-
:
12* '-'
Paris potestatis est interius baptizare, lUo operante dabat Deus, qui dando
eta culpa mortali absolvere. Sed Deus non Et nunc operantibus'cunctis,
deficit.
non debuit potestatem baptizandi interius humana sunt opera, sed Dei sunt munera.
communicare, ne spes poneretur in ho- Optat. lib. V. contra Donatist.
'-^
mine ergo pari ratione nee potestatem
: Remissio peccatorum, sive per bap-
absolvendi ab actuali. Alexand. de Hales. tismum sive per alia sacramenta done-
Summ. part iv. Quasst. xxi. Memb. 1. proprie Spiritus Sancti est;
'
tur, et ipsi
^* Officium
baptizandi Dominus con- solihujus efficientiae privilegium manet.
cessit multis, potestatem vero et auctori- i
Baptismo Christi.
'^*
soli retinuit unde Johannes antonomas-
:
j
2 Cor. v. 18, 19.
'^^
tice et discretive de eo dixit, Hie est qui i
131
John XV. 13. Vide Ephes. v. 2fi; Hieronym. lib. vi. Comment, in Esai.
et August, in Evangel. Johan. Tract. cap. xiv.
LXXX. '•''*
Remittuntur peccata per Dei ver-
'•""^
Prov. V. 22. bum, cujus Levites interpres et quidam
'^ Funibus
peccatorum suorum unus- |
executor est. Ambros. de Abel et Cain,
quisque constringitur. Quos funes atque j
lib. ii. cap. 4.
vincula solvere possunt et apostoli imi- '^^
i
Levites igitur minister remissionis
tantes magistrum suum qui eis dixerat, '
"'^ "^^
1 Cor. iii. (5. Acts XX. 14.
'«« i""
Rev. xvi. 1. 2 Cor. X. fi.
lepevi.
170 Jer. XV. 1. ''' "^
Psal. xciv. 1. pan INfJIS' Kot niavel aiiTov 6
"2 Rom. xii. 19; Heb. x. 30. lepev^.
'73 Jer. xviii. 7, "" NOa
<). in3n -iJNfJB" luavati. fiiai'el
'"^ 175
Jer. i. (t, 10. Ibid. vers. 5, 7. aiiTov 6 ifpev%.
o1 THE PUIESt's i'OWKR TO FOIUilVE SINS. 125
•1
by saying unto them, The Lord bless thee, &c. and then it
followeth in the last verse of that chapter : So they shall put
my name upon the children of Israel, and I will bless them.
^^'
do we grant hereupon, as the
Neitiier adversary falsely
" a
chargeth us, that layman, yea, or a woman, or a child,
or any infidel, or the devil," the father of all calumniators
and liars, " or a parrot likewise, if he be taught the words,
may as well absolve as the priest." As if ^'Hhe speech were
all the thing that here were to be considered, and not the
'""
Contaminatione contaminabit eum, cata dimittunt vel retinent, duni dimissa
baud dubium, quin sacerdos, non quo con- a Deo vel retenta indicant et ostendunt.
taminationis auctor sit, sed quo ostendat Ponunt enim sacerdotes nomen Domini
eum contaminatum qui prius mundus plu- super filios Israel, sed ipse benedixit,
rimis videbatur. Hieron. lib. vii. in Esai. sicut legitur in Nunieris. Petr. Lombard,
cap. xxiii. lib. iv. Sentent. Dist. xiv. f.
iBo '8'
Bellannin. de
Jn remittendis vel in retinendis cul- Poenitent. lib. iii.
iniquity is taken away, and thy sin purged; and the poor
woman in the Gospel, when Jesus said unto her, Thy sins
^''^
185
Rom. X. 15. 186
Ephes. iv. 29. 130 2 Cor. V. 20. i^i
Gal. iv. 14.
187 2 Cor. X. 8, and 192 i^s
xiii. 10. Isai. vi. 7. Luke vii. 48.
'88 189
Tit. ii. 15. Rev_ {_ 20. IS-*
Job xxxiii, 23, 24.
•]
OK THE puiest's power to forgive sins. 127
the work wrought, that is, as they ^^^expound it, " actively,
and immediately, and instrumentally effecteth the grace of
in such as receive it: that " '"""as the wind
justification""
doth extinguish the fire and dispel the clouds, so doth the
priest"'s absolution scatter sins, and make them to vanish
'35 i9«
2 Cor. V. 20. 2 Cor. xiii. 3.
198
Negatur remissio illis quibus no-
"^
Oportet dicere, in summo pontifice luerint sacerdotes remittere. Bellar. de
esse plenitudinem omnium gratiarum, Poenit. lib. iii. cap. 2.
'''^
quia ipse solus confert plenam indulgen- Active et proxime atque instru-
tiam omnium peccatorum, ut competat mentaliter efficit gratiam justificationis.
sibi,quod de primo principe Domino di- Id. de Sacrament, in genere, lib. ii. cap. 1.
quicken he zvill.whom
The ministers of the Gospel may not meddle with the
matter of sovereignty, and think that they have power to
proclaim war or conclude peace betwixt God and man
according to their own discretion they must remember that :
-"' Id. ibid. sect, penult. ditis suae voluntatis motus, non autem
202
Optat.lib.v.
203 Rev, jii_ y, causarum merita sequitur. Unde fit, ut
2M John xvii.2. ^os jjatt. xxviii. 18. ipsa hac ligandi et solvendi potestate se
"^ Rev. i. 18. privet, qui banc pro suis voluntatibus,
20' John et non pro subjectorum moribus exercet.
V. 21 .
might not undo the works of this evil builder ; but in the
meantime, if that administration of his be godly, he continueth
a helper of the works of God." Wherein he doth but tread
in the
steps of St Cyprian, who at the first rising of the
Novatian heresy wrote in the same manner unto Antonianus :
(( 21S-
'We do not prejudice the Lord that is to judge, but
-'"
Qui indignos ligat vel solvit, propria mine, post multos gemitus efFusionemque
potestate se privat, id est, dignum priva- lacrymarum, post totius ecclesia; preces, ita
tione se facit. Petr. Lombard, lib. iv. veniam vera poenitentiae non negari, ut ju-
Sentent. Dist. xviii. C. dicaturo Christo nemo pracjudicet. Ibid.
"" Jo. -1'^
Reddet quidem
Privat, id est, meretur privari. ille rationem, si quid
Semeca, Gloss. Grat. Caus. 11. Qusest. iii. perperam fecerit, vel si corrupte et impie
cap. 60, Ipse ligandi. judicarit. Nee preejudicatur Deo, quo
212
Ephes. i. 13; James i. 18. minus mali aedificatoris opera rescindat :
2'3
2 Cor. ^u ^^^ administratio est, ad-
xiii. 8. j;, q. interea, si pia ilia
*'^
Scio, frater, banc ipsam poenitentiae jutor Dei operum perseverat. Id. ibid.
Neque enim prsjudicamus Domino
-''"
veniam non passim onmibus dari, &c.
Pacian. Epist. i. judicaturo, quo minus si poenitentiam ple-
2'"
Magno pondere magnoque libra- nam et justam peccatoris invenerit, tunc
I
130 AXSWER TO A JKSUIt's CHALLEKGE. [cHAP.
ratum faciat quod a nobis fuerit hie sta- fj.e\ovnevov avTOV ttji xpvxv'^- Basil.
deridetur, et qui cor hominis intuetur, de quam publicanum ligas ilium in terra.
:
his quffi nos minus perspeximus judicet, Sed ut juste alliges, vide : nam injusta
et servorum sententiam Dominus emendet. vincula dirumpit justitia. August, de
Cypr. Epist. lii. sect. 11, edit. Goulart. Verbis Domini, Serm. xvi. cap. 4.
219 Cum beatus
Daniel, praescius futu-
--^
Quantum in me est, ego te absolve.
Maldonat. Tom. ii.de Poenitent. part.
rorum, de sententia Dei dubitet, rem
iii.
voovvTO^, Kai (TvfKpiovia tt/oos tov iiri- tutem suam, quam eventum. Hugo.
V] OF THE PRIKST's POWER TO FORGIVE SINS. 131
^-^
Ita et hie aperte ostenditur, quod non curiaeapprobatur et confirmatur, cum ita
semper sequitur Deus ecclesise judicium ; ex discretione procedit, ut reorum merita
quae per surreptionem et ignorantiam in- non contradicant. Quoscunque ergo sol-
terdum judical ; Deus autem semper judi- vunt vel ligant, adhibentes clavem dis-
cal secundum veritatem. Petr. Lombard. cretionis reorum meritis, solvuntur vel
Sentent. lib. iv. Distinct, xviii. f.
ligantur in coelis, id est, apud Deum ;
^•^
Aliquando enim ostendunt solutos quia divino judicio sacerdotis sententia
vel ligatos, qui ita non sunt
apud Deum ; sic progressa approbatur et confirmatur.
et poena satisfactionis vel excommunica- Id. ibid. h. Vide Gabriel. Biel, in eand.
tionis interdum indignos ligant vel sol- Distinct, xviii. Qusst. i. lit. b.
t2
132 ANSWER TO A JESUIT S CHALLENGE. [chap.
" ^"^
Before
things necessary you should know, that
all it is
228 =^9
Heb. X. 5, 6. j Cor. iv. 2. tur. Eligius Noviomens. Homil. xi. Tom.
23»
Luke xvi. 6—8. VII. Biblioth. Patr. p. 248. edit. Colon.
-31
Nee angelus potest, nee archangelus :
233
Nam qui dicit. Ego te baptizo, vel
Dominus ipse, (qui solus potest dicere, Ego absolve, non affirmat se absolute baptizare
vobiscum sum,) si peccaverimus, nisi poeni- vel absolvere, cum non ignoret, multis
tentiam deferentibus non relaxat. Ambr. modis posse, ut neque baptizet, neque
fieri
trarum accipere cupiatis, tamen absolutio- tentionem, vel non sit rite dispositus, aut
nem peccatorum vestrorum consequi non obicem ponat. Igitur minister illis verbis
potestis, antequam per compunctionis gra- nihil aliud significat, nisi se, quod in se
tiam divina pietas vos absolvere dignabi- est, sacramentum reconciliationis vel ab-
•]
OF THE PllIEST S POWER TO EORGIVE SINS. 133
2*3
solus Dominus misereri potest. Veniam Christus instituit sacerdotes judices
^*^
Qui, claves regni coelorum habentes, bentur ut ostendant se sacerdotibus, et si
quodammodo ante judicii diem judicant. lepram habuerint, tunc a sacerdote im-
Hieronym. Epist. i. ad Heliodorum. mundi fiant : non quo sacerdotes leprosos
'^*^
Principatum superni judicii sor- faciant et immundos; sed quo habeant
tiuntur, ut vice Dei quibusdam peccata notitiam leprosi et non leprosi, et possint
retineant, quibusdam relaxent. Gregor. disfernere qui mundus quive immundus
Homil. XXVI. in Evangel. sit. Quomodo ergo ibi leprosum sacerdos
mundum vel immundum facit
-*''
I stum locum sic et hie
episcopi et presbyteri ;
non intelligentes, aliquid sibi de Phari- alligat vel solvit episcopus et presbyter,
sseorum assumunt supercilio, ut vel dam- non eos qui insontes sunt vel noxii, sed
nent innocentes, vel solvere se noxios
pro officio suo, cum peccatorum audierit
arbitrentur; cum apud Deum non senten- varietates, scit qui ligandus sit quive sol-
tia
sacerdotum, sed reorum vita quaeratur. vendus. Hieronym. Comment, in Matt,
Legimus in Levitico de
leprosis, ubi ju- cap. xvi.
136 ANSWER TO A JESUIt's CHALLENGE. [cHAP.
that they should take notice who was a leper and who was
not, and should discern who was clean and who unclean.
the fault is, and what the repentance is that hath followed
after the fault ; that such as Almighty God doth visit
with the grace of compvmction, those the sentence of the
potens Deus per compunctionis gratiam intuendum est, quod illos nos
sideratione
visitat, illos pastoris sententia absolvat. debemus per pastoralem auctoritatem sol-
Tunc enim vera est absolutio praesidentis, vere, quos auctorem nostrum cognoscimus
cum ffiterni arbitrium sequitur Judicis. per suscitantem gratiam vivificare. Idem
Gregor. Evangel. Horn. xxvi. Concil.
in ibidem, et Eligius Noviomens. Hom. xi.
Aquisgran. sub Ludovico Pio, cap. 37. Tom. VII. Biblioth. Pair. p. 248, edit.
-'^'>
Ecce ilium discipuli jam viventem Colon.
v.]
OF THE rillEST S TOWEU TO FORGIVE SINS. 137
" '^^^
graviusque soluti
Nectimur, alter ius si solvere vincla negamus."
-">
P. Lombard, lib. iv. Sentent. Dist. nam poenitentiam correctus et intrinsecus
XVIII. Alexand. de Hales. Summ.
lit. f.;
appareat vivificatus. Vivificare autem in-
part. IV. Quasst. xxi. I\Iemb. 1, &c. terius peccatorem solius Dei munus est,
-*'
Sed ante prodiit redivivus Lazarus qui per prophetam dicit, Ego sum qui
ex sepulchro, et deinde ut solveretur a deleo iniquitates vestras. Clichtov. in
discipulls, et sineretur abire, a Domino Evangel. .lohan. lib. vii. cap. 23, inter
jussum est; quia peccatorem etiam con- Opera Cyrilli.
suetudine committendi reatus gravatum 252 Matt. vi. 14, and xviii. 35.
l,"},
tomake the priest's word true, will make his own false ?
2'* ^'^
Oderunt peccare boni virtutis amore. '
Id. ibid.
Horat. lib. i. Epist. xvi. 258
Argumentum recte probat eos, qui
^^ Fatemur enim
perfectum odium pec- timorem servilem habent, inordinatos ac
cati esse illud quod ex amore Dei justitiae-
malos esse, &c. Id. ibid.
que procedit ; et ideo dolorem, sive odium
259 Prov. xvii. 15.
ex timore poensE conceptum, non contritio-
'
'
rrov. xxiv. 24.
nem, sed attritionem nominamus. Bel-
-"'
larm. lib. ii. de Poenit. cap. 18. '
1 John iv. 18.
v.]
OF THE PRIEST S POWER TO FORGIVE SINS. 139
262 266
Rom. viii. 15. Heb. vi. 1.
2«3 267
Heb. xii. 18, 21. Poenitentiam certam non facit, nisi
-" Gal. iv. 24, 25, 31. odium amor Dei
peccati et .
August. Serm.
-*'*
1 Cor. xiii. 2, 3. Vide Auctorem VII. de Tempore.
libri de Vera
Falsa Pcpnitentia, cap. 17, 268 2«9
et Matt.xviii.3. Luke xiii. 3, 5.
inter Opera Augustiui, Tom. iv. -'» Ezek. xviii. 30, 31.
140 ANSWER TO A JESUIT S CHALLENGE. [CH AP.
good that which for such men either the martyrs shall request,
or the priest shall do."
If we enquire who they were that first assumed unto
themselves exorbitant power of forgiving sins, we are
this
like to find them in the tents of the ancient heretics and
knew that he could forgive sins but they knew that a man
;
could not forgive sins. And we are to believe that all, that is,
both they which sate at table, and the woman which came to
our Lord's feet, they all knew that a man could not forgive
sins. Seeing all therefore knew this, she who believed that he
could forgive sins, imderstood him to be more than a man."
And a little after " ~'* That do you know well, that do
:
^"' Noverat ergo ilium posse dimittere peccata dimittere, plus quam hominem
peccata ; illi autem noverant hominem non esse intellexit. August. Homil. xxiii.
posse peccata dimittere. Et credendum Ex. 50, cap. 7-
est, quod omnes, id est, et discum-
illi ^'^ Tamen illud bene nostis, bene tene-
bentes et ilia mulier accedens ad pedes tis. Tenete, quia homo non potest peccata
Domini, omnes hi noverant hominem non dimittere. Ilia quae sibi a Christo peccata
posse peccata dimittere. Cum ergo omnes dimitti credidit, Christum non hominem
hoc nossent, ilia quae credidit eum posse tantum, sed et Deum credidit. Id. ibid.
OF THE priest's I'OWEK TO FORGIVE SIKS. 143
V]
" " the Pha-
the heretics in his days. Herein," saith -"'he,
risee was better than these men ; for when he did think
that Christ Avas a man, he did not believe that sins could
that the
be forgiven by a man. It appeared, therefore,
Jews had better understanding than the heretics. The Jews
said, Who is this that forgiveth si?is also 9 Dare a man chal-
lenge this to himself What saith the heretic on the other
.P
^'^ -""
Sed in eo melior Pharisaeus; quia Intelligite vos vel sero operarios esse,
cum putaverat hominem Christum, non non dominos. Et si ecclesia vinea est, sunt
credebat ab homine posse dimitti peccata. homines et ordinati cultores. Quid in
Melior ergo Judieis quam haereticis appa- dominium patrisfamilias irruistis ? Quid
ruit intellectus. Judaei dixerunt, Quis est vobis, quod Dei est, vindicatis ? Optat.
hie qui etiam peccata dimittit ? Audet lib. V. contra Donatist.
sibi homo
usurpare? Quid contra haere-
281
ConcediteDeo praestare qua sua
ticus ?
Ego mundo, ego sanctifico. Re- sunt. Non enim potest munus ab ho-
spondeat illi, non ego, sed Christus : O mine dari, quod divinum est. Si sic
homo, quando ego a Judaeis putatus sum putatis, prophetarum voces et Dei pro-
homo, dimissionem peccatorum fidei dedi. missa inanire contenditis, quibus pro-
Non ego, respondet tibi Christus O haere- :
batur, quia Deus lavat, non homo. Id.
they had for their warrant in so doing all that power which
Christ gave unto Peter, of binding and loosing upon earth."
Just as Theodoret reporteth the Audians were wont to do,
who presently " "-^ after confession granted remission; not
prescribing a; time for repentance, as the laws of the Church
did require, but giving pardon by authority.
The laws of the Church prescribed a certain time unto
penitents, -^Svherein they should give proof of the sound-
ness of their repentance ; and gave order that afterwards
-**'
283
y jx enim aut rarissime aliquis talium -8'
ETt« XoIs WfJLoXoyiJKOCTlV OMpOVVTai
confitetur nisi per verba generalia : vix Tiji' d<pecnv, oii
y_p6vov upiX^Ofievoi eis
unquam aliquod grave specificant. Quod fieTavoiav, Kadd KeXevovcriv oi t^s ckkXi]-
dicunt una die, dicunt et altera ; ac si in aiai decrjxol, a'XX' e^ovcria TroLOVfievoi tiiv
omni die sequaliter ofFendant. Alvar. de (Tvyx'^pv^^"- Theodor. Heeres. lib. iv.
-8^
Planet. Eccles. lib. ii. Art. 78, A. August. Enchirid. ad Laur. cap. 65.
-84 287 2 Cor.
Omniapeccata etiam sine poeniten-
ii. 7-
288
tia ipsis confitentibus relaxarunt; super
Vide Nomocanonem Nefleutae in
quibuslibet irregularitatibus dispensarunt
Theod. Balsamonis Collect. Canon, edit.
interventu pecunife; dicentes se omnem Paris, ann. 1620, p. 1101, lin. ult. ; et
potestatem habere super hoc, quam Chris- Niconis Epist. ad Enclistium, ib. p. 1096,
tus Petro ligandi et solvendi contulisset in 1097 ; et Anastas. Sinait. Quast. vi. p. 64.
tfirris.Niem. de Schismate, lib. i. cap 68. . edit. GrcTco-Lat. Gretseri.
v-l
OF THE I'll I EST S I'OWEJ; TO i-'OHGlVK SIX'S. 145
I
presume not, I pi-omise not, I know not. Wilt thou free
-'"
Si (|ui^ positus in ultima necessitate non sum securus, &c. Pcrnitentiam dare
ffigritudinis suas, voluerit accipere pccni- possum ; securitatem dare non possum.
tentiam, et accipit, et mox reconciliatur, Ibid.
-^'
et hinc vadit; fateor vobis, non illi
nega- Numquid dico, daninabitur? Non
mus quod petit, sed non praisumimus, dico. Sed dico etiam, liberabitur ? Non.
quia bene hinc exit. Non praesumo, non Et quid dicis mihi ? Nescio non prae- :
292
Pcenitentia quae ab infirmo peti- ut statim sibi reddi communionem velint :
tur, infirma est. Pcenitentia quae a hi nou tam se solvere cupiunt, quam sacer-
moriente tantum petitur, timeo ne ipsa dotem ligare. Suam enim conscientiam
moriatur. August. Serm. LVii.de Tem- non exuunt, sacerdotis induunt. Ambros.
pore. de Poenit. lib. ii, cap. 9.
-*^ -'M
Nonnulli ideo poscunt poenitentiam, Jer. XV. 19.
v.] OF THE PRIEST S POWEK TO FORGIVE SINS. 147
"
power of releasing sins belongeth to God alone:
^"•''The
-^^
peccata relaxandi solius
Potestas nisterio discipulorum, a vitiis (fort, vittis)
Dei est ministerium vero, quod impro-
:
quibus ligatus fuerat, absolvitur. Rad.
prie etiam potestas vocatur, vicariis suis Ardens, Homil. Dominic, i. post Pascha.
concessit ; qui modo suo ligant vel absol- 296 pgj internum gemitum satisfit in-
vunt, id est, ligatos vel absolutos esse terno judici, et idcirco indilato datur ab eo
ostendunt. Prius enim Deus interius pec- peccati remissio, cui manifesta est interna
catorem per compunctionem absolvit ; conversio. Ecclesia vero, quia occulta
sacerdos vero exterius, sententiam profe- cordis ignorat, non solvit ligatum, licet
rendo, eum esse absolutum ostendit. Quod suscitatum, nisi de monumento elatum, id
bene significatur per Lazarum, qui prius est,publica satisfactione purgatum. Ivo
Jn tumulo a Domino suscitatur, ct
post, mi- Carnotens. Epist. ccxxviii.
k2
148 A>;swEK TO A Jesuit's challenge. [chap.
retain sins, and yet hath given power of binding and loosing
unto the Church but he bindeth and looseth one way,
;
pardon the fault and the eternal punishment due unto the
same, was the proper work of God that the priest's abso- ;
etsolvendi: sed aliter ipse solvit vel ligat, tent. Distinct, xviii. e. f.
"^^
aliter ecclesia. Ipse enim per se tantum I Solius Dei est dimittere peccata.
dimittit peccatum, qui et animam mundat Hugo Card, in Luc. v.
299
ab interiori macula, et a debito aeternae Vinculo culpae et poenee debitae non
mortis solvit. Non autem hoc sacerdotibus potest eum sacerdos ligare vel solvere ; sed
concessit; quibus tamen tribuit potesta- tantum ligatum vel absolutum ostendere.
tem solvendi et ligandi, id est, ostendendi Sicut sacerdos Leviticus non faciebat vel
homines ligatos vel solutos. Unde Domi- mundabat leprosum ; sed tantum infectum
nus leprosum sanitati prius per se restituit, velmundum ostendebat. Id. in Matt. xvi.
^] OF THE PRIEST S I'OWER TO FORGIVE SINS. 149
^**
Biel, ^""Henricus de
^°-^
tina, Michael de Bononia, Gabriel
Huecta, Johannes ^°'*
Major, and others.
To lay down all their words at large would be too
tedious. In general, Hadrian the Sixth, one of their own
Popes, acknowledgeth, that ^"'the most approved divines
were of this mind, " that the keys of the priesthood do not
extend themselves to the remission of the fault:'" and ^'°Major
" the common tenet of the doctors."
affirmeth, that this is
So likewise is it avouched by Gabriel Biel, that " ^"the
old doctors commonly" follow the opinion of the Master
of the sentences ; that priests do forgive or retain sins, while
they judge and declare that they are forgiven by God or re-
tained. But all this notwithstanding, Suarez is bold to tell
" that ^^^this opinion of the Master is false, and now at
us,
this time erroneous." It was not held so the other day, when
Ferus preached at Mentz, that " man ^'^did not properly remit
sin, but did declare and certify that it was remitted by God.
So that the absolution received from man is nothing else
than if he should say, Behold, my son, I certify thee that
thy sins are forgiven thee I
pronounce unto thee that thou ;
OF PURGATORY.
from: the body they are present with the Lord; and in a
word, that they 'come not into judgment, but jjass from
death unto life.
And if we need the assistance of the
ancient Fathers in this business, behold they be here ready
with full buckets in their hands.
Tertullian, to begin withal, ''counteth it injurious unto
Christ, to hold that such as be called from hence by him
arc in a state that should be pitied. Whereas they have
obtained their desire of being with Christ, to
according
that of the Apostle Philip, i. 23, / desire to depart, and be
^^*
Ferus in Matt, edit, Antuerp. ann. que ab illo, quasi miserandos non asqua-
*
Rev. xiv. Ergo votum
•^
13. 2 Cor. v. fi, !!. si alios consequutos impa-
'•
.John V. 24. tienter dolemus, ipsi conscqui nolumus.
'^
Christum LTdimus, cum evocatos quos- Tertul. lib. de Patient, cap. 9.
VI. 1 OF I'UKGATOKY. 151
^
The Supplication of Souls, made by in Deum credis, cur non, cum Christo fu-
SirThomas More which seemeth to be
; turus, et de Domini pollicitatione securus,
made in imitation of Joh. Gerson's Que- quod ad Christum, voceris, amplecteris, et
rela Defunctorum Igne Purgatorio de-
in quod Diabolo careas, gratularis ? Cypr.
tentorum ad superstites in terra Amicos, de Mortalit. sect. 2, edit. Goulart,
3
part. IV. Oper. edit. Paris, ann. 1606, Probans scilicet
atque contestans,
Col. 959. tunc esse servis Dei pacem, tunc liberam,
"
Ejus est mortem
timere, qui ad Chris- tunc tranquillam quietem, quando de
tum nolit ire ejus est ad Christum nolle
: istis mundi turbinibus extracti, sedis et
''
Amplectamur diem, qui assignat sin- 1
litatem sub ipsa morte transitur. Hanc
gulos domicilio suo ; qui nos istinc ereptos, gratiam Christus impertit, hoc munus
et laqueis secularibus exsolutos, paradiso misericordise suae tribuit, subigendo mor-
restituit et regno coelesti. Ibid. sect. 18. ;
tern tropao crucis, redimendo credentem
'"^
Donee ffivi temporalis fine completo, ad ;
pretio sanguinis sui, reconciliando homi-
aeternasvel mortis velimmortalitatishospi- nem Deo Patri, vivificando mortalem
tiadividamur. Id. ad Demetrian. sect. U>. regeneratione ccelesti. Ibid.
OF PUUGATOKY. 153
^I-]
the
his mercy doth he bestow, by subduing death with
the believer with the
triumph of his by redeeming cross,
''
Kai o fji'ev a'ya6ds dvTip ek aiwviov ayaiyaji/. Et paulo post : 'Ei» Tou-rots /niv
oIkov tov eavTov yjtipoiv -KopevcreTaf ol oliv lepwv ea-rl KOi/iijtris tv ev(ppo-
I) -rwi/
06 ye (pavXoi iravra tu avTMV e/JLirXij- avvii Kui dffaXeuTOL^ eKiriaiv eis to Tajy
trova-L KOTTTOfievoL, Greg. Neocaesar. I\Ie- Qeiwv dywudou drpiKVOv/xevi] Trepan. Dion.
taphras. in Ecclesiast. Ecclesiast. Hierarch. cap. 9.
'*
Ael Se eirl davt'tTto yaipeiv. Anton. -'
AW uXovi avTOVi dTro\i/»|/ecr6ai Ti)U
Meliss. part. i. Serm. lviii. &c. XpLrTToeiOt} Xij'^tu eiooTei,
orav iirl to
'^ tou Trjoe
Nos non nativitatis diem celebra- irepri'S eXOwat jilov, tjjv eis"
»i SiaarTo\i]'ayovTaL yap inro twv dyyeXwv tis habet unumquemque suis legibus, dum
ets ot^tous ailTtov tottovs' al /lev tmv ol- ad judicium unumquemque aut Abraham
Ka'nov \^v\al eis tov irapdoemov, nuva reservat aut poena. Hilar, in Psahn. ii.
-^
Et quia portus quidam eorum
fTVVTu^la Te Kai dia dyyiXwv Te kol apx-
est qui,
ayyeXiov, &C. al ok twv dS't-Kuiv iZ/'i'xai ets magno vitae istius jactati salo, fidae quietivS
Tous iv TU) «o?7 TOTToi/s. Justin. Respons. stationem requirunt ; et quia deteriorem
ad Orthodox. Qusest. lxxv. statum non efficit, sed qualem in singulis
invenerit, talem judicio futuro reservat, et
-^ OvK OLKaioii
ecTTL ydp irapd tois
QdvaTO<s, dXXd fxeTadecris. fxeTaTidevrai quiete ipsa fovet, &c. Ambros. de Bono
ydp Ik tov koot/xou tovtov f k Tijf alwviov Mortis, cap. 4.
*®
dvdiravaiv. Kal wcnrep ti? aTro (pvXaKf/s Transitur autem a corruptione ad
"''
Nihil illic dilationis aut mora; est.
j
malorum retbrmidant sapientes quasi
:
these grounds exhorteth us, that " -^when that day cometh,
we should go without fear to Jesus our Redeemer, without
fear to the council of the patriarchs, without fear to Abraham
our father ; that without fear we should address ourselves
unto that assembly of saints and congregation of the righteous.
Forasmuch as we shall go to our fathers, we shall go to
those schoolmasters of our faith ; that albeit our works fail
us, yet faith may succour us, and our title of inheritance
defend us."
Macarius, writing of the double state of those that depart
out of this life, affirmeth, that when the soul goeth out of
the body, if it be guilty of sin, the devil carrieth it away
with him vmto his place ; but when the holy servants of
God " '^'remove out of their body, the quires of angels receive
their souls unto their own side, unto the pure world, and
so bring them unto the Lord." And in another place, moving
the question concerning such as depart out of this world
sustaining two persons in their soul, to wit, of sin and of
grace, whither they shall go that are thus held by two parts ?
he maketh answer, that thither they shall go where they
have their mind and affection settled. For " ""the Lord,"
"
saith he, beholding thy mind, that thou fightest, and lovest
him with thy whole soul, separateth death from thy soul in
one hour, (for this is not hard for him to do), and taketh
thee into his own bosom and unto light. For he plucketh
thee away in the minute of an hour from the mouth of dark-
ness, and presently translateth thee into his own kingdom.
For God can easily do
these things in the minute of an
all
hour; this provided only, that thou bearest love unto him."
Than which what can be more direct against the dream of
-*
His igitur freti, intrepide pergamus wporrdyovaL Tw K-vpito. ]\lacar. ^-Egypt.
ad Redemptorem nostrum Jesum, intre- Homil. XXII.
pide ad Patriarcharum Concilium, intre- ^O BXeTTtOI/ 6
Ku/)£OS TOV VOVV (TOV, OTt
pide ad patrem nostrum Abraham, cum dywvit^ll Kcil (xyrtTras aiiTov e^ oXtjs
dies advenerit, tov ddvarov e/c
proficiscamur ; intrepide xpvx'j^! Oiaxcopi'^ei t/;s
pergamus ad ilium sanctorum coetum jus- \!/vxv^ •'"o" M'? <^Pft {ouK e<7Ti yap a'uTto
patres nostros, ibimus ad illos nostra fidei Toi/s koXttous avTov nai ets to (^ws.
pr;cceptores ; ut etiamsi opera desint, fides yap ere kv poTry (opa^ eK tou
dpTrdX^ei ctto-
opituletur, defendat haireditas. lb. cap. 12. ixa-ra tou ctkotou?, Kal evQews fxeTa-rl-
OtuU i^cX6u}(TLV d-JTO TOV <rWfJ.aTO^, dijeri ae tts Tiji/ (iaaiXelau av-rov. tui yap
oL xopol Tuiy dyyeKiav irapa\afi(idvovcni> dew ev poirfi dipa^ iravTa eii'^epT) e'trTi
aiiTwv Trts i//i;)(as £19 to i&iov /lepo^, eis TTOLtitrai, /louov 'iua ti/V uydTDfV eXV' T'po's
TOW KaBapov ahuva, Kal oiiTois avTov^ nvTov. Id. Homil. XXVI.
156 ANSWER TO A JESUITS CHALLENGE. [chap.
" ^^This
Popish purgatory.'^ present world is the time of
now, than to be sent unto the torment there, where the time
of punishing is, and not of purging." St Jerome comforteth
Paula for the death of her daughter Blaesilla in this manner :
^' ^^
OuTos 6 aiiov TTJ'i ixcTavoiai, e/ceivos Lugeatur mortuus ; sed ille, quern
Ttji dvTairoSocretos' ouTos TJJs epyaalai, Gehenna suscipit, quern tartarus devorat,
eKeivoi T?]^ fjucrdairocoala^' ovtos tt/s in cujus poenam aetemus ignis aestuat :
37
Bellannin. de Purgator. lib. i. admiserit. Tertullian. de Anima, cap.
cap. 11. ult.
38
Id. ibid. cap. 7 et 10. "'
Non defuerunt, qui adeo purgatorium
^^
Hoc etiam Paracletus frequentissi- probarint, ut nullas pcpnas nisi purgatorias
me commendavit ; si quis sermones ejus post banc vitam agnoverint. Ita Origenes
ex agnitione promissorum charismatum sensit. Bellarm. de Purgat. lib. i.
cap. 2.
]58 ANSWER TO A JESUIT S CHALLENGE. [chat.
dying day.
these St Augustine doth learnedly dispute ;
Against all
*'
Ei de vvv eK veov kuI irpocrKaipov eTTLSei^ovTai Trepl tiJi' olKeiav iroXiTelav
vvofidcriofiev irvp, ^e'os /x?/
tovQ' v-woirTev- afxeKeiav, Kal TroWijy 'X^optiyi^trovaLV vXijv
cai/Tcs elvai ol ttlcttol to alwvLov, Kai TTJ altoviw KoXderei, oiiSeli dyvoeZ. Grajci,
irav j'jot/ TOLovTo vofxiarwcri Trvp, KoivTev- in lib. de Purgatorio Igne, a Bon. A''ul-
oppose it not."
What the Doctors of the next
succeeding ages taught
herein,may appear by the writings of St Cyril, Gennadius,
hoc nobis a Christo primum praeparato ; ferno sub timore positae, exspectant resur-
sed in manus potius patris evolare. Tra- rectionem sui corporis, ut cum ipso ad
didit enim animam suam manibus geni- Gennad.
poenam detrudantur aternam.
toris, ut ab ilia et per illam facto initio, de Ecclesiastic. Dogmatib. cap. 79.
certam hujus rei spem habeamus; firmiter
VI.] OF PUIIGATORV. l6l
ascension of our Lord into heaven, the souls of all the saints
are with Christ, and departing out of the body, go unto
Christ, expecting the resurrection of their body, that together
with it
they may be changed unto perfect and perpetual
blessedness ; as the souls of the sinners also, being placed
in hell under fear, expect the resurrection of their body,
that with it they may be thrust unto everlasting pain."
In manner Olympiodorus,
like expounding that place of
^^
Ecclesiastes, If the tree fall toward the south, or toward
the north, in the place where the tree falleth, there it shall
he, maketh this inference thereupon: " ^^In whatsoever
place therefore, whether of light or of darkness, whether
in the work of wickedness or of virtue, a man is taken at
his death, in that degree and rank doth he remain ; either
in light with the
just and Christ the king of all, or in dark-
ness with the wicked and the prince of this world."
The first whom we find directly to have held, that " ^^for
certain light faults there is a purgatory fire" provided before
the day of judgment, was Gregory the First, about the end
of the sixth age after the birth of our Saviour Christ. It was
his imagination, that the end of the world was then at hand,
and that " ^*as when the night beginneth to be ended, and the
day to spring before the rising of the sun, the darkness is
in some sort mingled together with the light, until the remains
of the departing night be turned into the light of the follow-
ing day ; so the end of this world was then intermingled with
the beginning of the world to come, and the
very darkness
of the remains thereof made transparent a certain mixture by
of spiritual things." And this he assigneth for the reason,
(( 55
'why in those last times so many things were made clear
,
*'
Eccles. xi. 3. incipit oriri, ante solis ortum simul aliquo
i^vav Toiyapouv Toirw, ei-re tou
vo modo tenebrae cum luce commixta sunt,
<^(OTOS EtTe TOU OTKOTOVi, eiT€ T(U TtJs quousque discedentis noctis relliquiffi in lu-
KaKia^ epyto eiTe xuj t?/? apexes, KaTa- ce diei subsequentis perfecte vertantur ; ita
Kr\(p6fi ev Tfi TeXeuTJ7 6 dvQpusiro^, ev hujusmnndi finis jam cum futuriseculi ex-
CKe'ivw fxei/ei. tu> ^adfxCo Kal t)] ev ordio permiscetur, atque ipsae relliquiarum
Ta'gei, )'/
(pUiTi fieTci xuji; SiKatoov Kal tou irafifia- tenebrae quadam jam rerum spiritualium
<ri\ea)S Xpio-xoii, tj hv tw arKUTCi /liu Tutv permixtione translucent. Id. ibid. cap. 41 .
Kal TOU
dfi'iKtov ^^
KOCTfjiOKpaTopo^. Olymp. Quid hoc est, quseso quod in his
te,
in Eccles. xi. multa de anima-
extremis temporibus tarn
**
Sed tamen de quibusdam levibus cul- bus clarescunt quje ante latuerunt ; ita ut
pis esse ante judicium purgatorius ignis apertis revelationibus atque ostensionihus
i-redendus est. Greg. Dial. lib. iv. cap. 39. venturum seculum inferre se nobis atque
'*
Quemadmodumcumnox finirietdies aperire videatur? Ibid. cap. 40.
L
162 AXSWEK TO A JESUIt's CHALLENGE. [cHAP.
prophets, that they may hear them. And the reason is well
worth the observation, which the author of the Questions
to Antiochus rendereth, why God would not
permit the soul
of any of those that departed hence to return back unto us
again, and to declare the state of things in hell unto us ; lest
" ^^much error
might arise from thence unto us in this life.
For many of the devils," saith he, " might transform them-
selves into the shapes of those men that were deceased, and
say that they were risen from the dead and so might spread ;
but must seek for the purgatory they look for somewhere else.
And yet may they save themselves that labour, if they will
be advised by the Bishops assembled in the Council of
Aquisgran, about 243 years after these visions were published
by Gregory, who will resolve them out of the word of God,
how sins are in the world to come. " '^'^The sins
punished
'^
Isai. viii. 19, 20. I
Soy/uara -irepl twv e/cei el)(ov I'jfiiv iyKa-
*^ Luke xvi. 29, 30. Tamrelpai Trpo? -dJi; I'l/xwy irXdvriv Ka'i
**
noXXr; evT£vdev irXdvij ev Tw fticp
ciTrtoXeLav. Ad
Antioch. Quaest. XXXV.
TiKTecrdai efxeXXev. iroXXoi yap twv Sai- inter Opera Athanasii.
*"
fxovwv fv <Txnp-a-<yi-v dvdpioTTwv elx"" Gregor. Dial. lib. iv. cap. 40 et 55.
seipso vindicat. Quod autem prosecutus importing the selfsame thing ) collocatur,
idem Apostolus infert, Cum judicamur aut certe pro peccatis in inferni tartara prse-
autem, aDomino corripimur, ut non cum cipitatur. Lib. de Vanit. Seculi, cap. 1,
nmndo damnemur hasc est vindicta, quam
; etde Rectitud. Catholic. Conversat. (cujus
omnipotens Deus misericorditer peccatori auctor Eligius Noviomensis,") Tom. ix.
irrogat, juxta illud, Deus quern amat Operum Augustini.
corripit, flagellat autem omnem filium "-
Recedens anima, qua; carnalibus
quem recipit. Tertia autem exstat valde oculis videri non potest, ab angelis sus-
pertimescenda atque teiribilis, qua? non in cipitur, et collocatur aut in sinu Abraha»,
hoc sed in futuro, justissimo Dei judicio, si fidelis est, aut in carceris inferni custo-
fiet seculo,quando Justus Judex dicturus dia, si peccatrix est, donee veniat statu tus
Discedite a me, maledicti, in ignem
est, dies quo suum corpus, et apud
recipiat
aetemum, qui paratus diabolo et ange-
est tribunal Christi judicis veri reddat suoruni
lis ejus.
Capitul. Aquisgran. Concil. ad operum rationem. Serm. ii. de Consolat.
Pipinum Miss. lib. i. cap. 1. IMortuor. ibid.
164 AXSWKK TO A JESUIt's CHALLENGE. [CHAP.
^^ ^*
Esse apud inferos locum purgatorium, Sext. Prooem. in Glossa, verb. Bene-
in quo salvandi vel tenebris tantum affi- dictionem ; Francisc. a Victoria in Summa
ciantur, vel expiationis igne decoquantur, Sacramentor. Eccles. num. 110; Jacob,
QuiDAM asserunt. Otto Fris. Chron. lib. de Graffiis, Decis. Cas. Conscient. part. i.
viii. cap. 26. lib. i.
cap. 6, num. 10.
^* ®®
Sed tamen hoc de parvis minimisque Sed plerumque de culpis minimis
peccatis fieri posse credendum est; sicut ipse solus pavor egredientes justorum
est assiduus otiosus serrao, immoderatus animas purgat. Gregor. Dialog, lib. iv.
risus, &c. Greg. Dial. lib. iv. cap. 39. cap. 46.
VI.]
OF PURGATORY. 165
*"
elder divines, to whom we may adjoin Cardinal '^Cajetan
also in these latter days, have taught, that all the remains
of sin in God's children are quite abolished by final grace
at the very instant of their dissolution ; so that the stain of
the least sin is not left behind to be carried unto the
other world.
Now, purgatory, as Bellarmine describeth it, is a " ''^cer-
Cajetan.Opusc. Tom.
^' ^8 Tract. XXIII.
Delet gratia finalis peccatum veniale I.
niale cum hinc deferatur a multis, etiam anims quae in hac non plene purgatse
quantum ad culpam, in purgatoria purga- I
'^
pos. I. Ilvp KadapTtipiov Kal KoXaariv Old "jrw-
7'
Sixt. Senens. lib. vi. Biblioth. Sanct. p6^ irpoGKaLpov, Kai Te'Xos e^oucrai/, o\(j)s
Annotat. 259. jj/xeTs vtro tuov I'l/xe-repwi/ ov irapeiXij(j>a-
'^
Responsio Grfficorum ad positionem p.ev oioa(T\'aXu)i/, ovSe tijv t^s dvaToXj}^
patribus, et Dominis deputatis, die sab- '* "Otl fii^Te trapd tlvo's tuw Si8a<TKd-
bati, XIV. mensis Junii, 1438, in sacristia Xuiv avTO irapeiXi'icfiaiiev, exi t€ kui
fratrum minorum Basileae, preesentata <p6^0^ ov fllKpOl VTrodpVirT€L »)/xds, /liJJ
''•
Aid Toura ovv ovoeirOTe juexjoi Tov '* Si vere poenitentes in Dei caritate
vvv ei/Ofj/ca/iiei/ tolovtov ou6ev, ouo oKws decesserint, antequam dignis poenitentia
epovfjiei). Ibid. fructibus de commissis satisfecerint et
''
Al Si inrdp-xovat fxev ev jiacrn.-
fie(Tai
eorum aniiuas pcenis purgatoriis
oinissis,
VKTTripiw, Kal eixe irup ecTTiu, eiTS ^oc^os post mortem purgari. Eugenii iv. Bulla
Kal QueWa, e'/xe xi eTepov, ov oia<pep6- Unionis. Ibid. Cujus auT6ypa(j>ov etiam
fieSa. Concil. Florentin. Sess. xxv. inter KeijxrtXui Cottoniana vidimus.
168 ANSWER TO A JESQIT's CHALLENGE. [cHAP.
*'
^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 request-
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 palms and crowns for their famous martyrdom,
and yet presently addeth " ^ We offer sacrifices
:
always
for them, when we celebrate the passions and days of the
^ festivitas nostra in
Propterea et memorias sanctorum fa- saturantes, ut fiat
yet doth he declare, that the Bishop made prayer for him,
" ^God
(upon what ground, we shall afterward hear), that
woidd forgive him
sins that he had committed
all the
through human infirmity, and bring him into the light and
the land of the living, into the bosoms of Abraham, Isaac,
and Jacob, into the place from whence pain and sorrow and
sighing flieth." Fourthly, by the funeral ordinances of the
Church related by St Chrysostom, which were appointed
to admonish the living that the parties deceased were in
a state of joy, and not of grief: " ''For tell me," saith he,
" what do the
bright lamps mean ? do we not accompany
them therewith as champions? What mean the hymns?'"'
" "Consider what thou dost
sing at that time. Return, my
soul, unto thy rest ; for the Lord hath dealt bountifully
with thee. And again / will fear 710 evil, because thou :
ajffliction
that compasseth me. Consider what these Psalms
mean."
Fifthly, by the forms of prayers that are found in the
ancient Liturgies. As in that of the churches of Syria,
attributed unto St Basil: " ^"Be mindful, O Lord, of them
5 9
Vide supra p. 153. Ej'i/ojjo'oi' Tt ij/dWeii KaTci tow Kaipov
®
'Qs KOLVcavov oi/Ttt)S ovTa Ttov dir eKeivov. 'E-;rt(rT(Oei//oi', ^/'I'X'i M'"'> ^'5 tj)Z/
nlwvoi dyiwv, lepcos dvaKtjpvTTOfievov. dvairav(TLV crov, otl K.vpi.o^ evrjpyeTi)<Te (re,
Dionys. Ecclesiast. Hierarch. cap. 7. Kal TrdXiv, Oil (po^i]Qi!](TOfxai kuku, oti <tv
'H /lev ovv ev^ij t»;s Oeapx'-i^'}^ aya- fxeT efxou ei. Kal irdXiv, Su fiov el kotu-
'
6oT)jxos SelTac irdvTa /iku dfpeZvai Ta (f)vyii dTTo d\i\^£w^ TTJi TrejOtexoucTJjs fi6.
OL dvQpio'7rlvr]v dadiveiav >'ifjiapTi]p.eva tuJ evvoyjaov t'l (iouXovTai ovtol ol \jja\fxoi.
ies al <paiopai ; oiix "is ddXi}Td^ auTov^' diem rectum fidei verbum clare sunt
wpoirin-n-opev ;
-ri Se ol ij/xunt ; Chrysost. :
which are dead, and are departed out of this life, and of
the orthodox Bishops, which, from Peter and James the
the right
Apostles until this day, have clearly professed
word of faith; and namely, of Ignatius, Dionysius, Julius,
and the rest of the saints of worthy memory. Be mindful,
O Lord, of them also which have stood unto blood for
religion, and by righteousness
and holiness have fed thy
holy flock." And in the Liturgy fathered upon the
" "We offer unto thee for all the saints which
Apostles:
have pleased thee from the beginning of the world, patri-
archs, prophets, just men, apostles, martyrs, confessors,
bishops, priests, deacons," &c.
And in the Liturgies of the
churches of Egypt, which carry the title of St Basil, Gre-
" ^^Be
gory Nazianzen, and Cyril of Alexandria: mindful,
O Lord, of thy saints vouchsafe to remember all thy saints
;
offer unto thee this reasonable service for those who are
memoriae. Memento, Domine, eorum quo- sanctffi, gloriosEB, semperque virginis Dei
que qui usque ad sanguinem pro religione genitricis Mariee, et Sancti Johannis prje-
steterunt, et gregem tuum sacrum per cursoris, baptista et martyris ; Sancti
'*
Adhuc ofterimus tibi rationabile hoc Athanasii, Martini, Ambrosii, Augustini,
obsequium pro fideliter dormientibus, pro Fulgentii, Leandri, Isidori, &c. OfEc.
patribus et proavis nostris ; intervenienti- Muzarab. apud Eugen. Roblesium, in
bus patriarchis, prophetis, apostolis, mar- Vita Francisci Ximenii.
^^
tyribus, confessoribus, et omnibus Sanctis. Credamus quia ascendit a deserto,
Chrysost. Liturg. Latin. hoc est, ex hoc arido et inculto loco, ad
'^
Ti o'iei TO virep fxapTiipMif Trpocripepe- illas florulentas delectationes, ubi cum
rrOai; Chrysost. Homil. xxi. in Act. Tom. fratre conjunctus ffiternse vitEe fruitur vo-
IV. edit. Savil. p. 736, et Tom. vii. p. 928. luptate. Beati ambo si quid mea ora-
:
**
'Yirep Se SLKaitov, Kal TraTepwv Kai jtiones valebunt, nulla dies vos silentio
you unhonoured
over no night shall run by, wherein I
;
'*
Da requiem perfecto servo tuo Theo- fratemum munus, sacrificium sacerdotis.
dosio, requiem quam praeparasti Sanctis Id. de Obitu Fratris.
tuis. Id. de Obitu Theodosii Imp. 23
Intravit in regnum coelorum, quoniam
-"
Absolutus dubio certamine,
igitur credidit Dei verbo, &c. Id. ibid.
fruitur nunc augustae memorial Theodo- ^*
Tot igitur semirutarum urbium ca-
sius luce perpetua, tranquillitate diutur- davera, terrarumque sub eodem conspectu
na; et pro iis quae in hoc
gessit corpora exposita funera, non te admonent unius
munerationis divinae fructibus gratula- sanctre licet et admirabilis focminas deces-
tur. Ergo quia delexit augusta me- sionem consolabiliorem habendam ? pra?-
moriae Theodosius Dominum Deum sertim cum perpetuum prostrata ac
ilia in
suum, meruit sanctorum consortia. Id. diruta sint ; hac autem ad tempus quidem
ibid. erepta nobis meliorem illic vitam exigat.
-'
3Ianet ergo in lumine Theodosius, Itaque non tarn deplorandam, quam pro-
et sanctorum coetibus gloriatur. Ibid. sequendam orationibus reor; nee moesti-
^^ ficandam lacrymis sed magis obla-
Tibi nunc, omnipotens Deus, in- tuis,
noxiam commendo animam, tibi hostlam tionibus animam ejus Domino commen-
meam ofFero :
cape propitius ac serenus dandam arbitror. Id. Epist. viii.
174 ANSWER TO A JESUIt's CHALLENGE. [cHAP.
seeing they are cast down and overthrown for ever ; but she,
being taken from us but for a time, doth pass a better life
•'»
Id. Histor. lib. iv. cap. 23. apud Surium legitur, est desumpta) ita
^'
Repente ad supenia raptus cujusdam tantummodo referri : Qui pro tanta gloria
discipuli, nobiliter a se apud Glastoniam fratris ultra quam dici queat exultans, et
educati, animam innumera angelorum fre- immensas corde et ore Deo cunctipotenti
quentia hinc inde stipatam, atque immensi gratias agens, sociis quid acciderit mani-
luminis fulgore perfusam, ad coeli palatium festa voce exposuit, et diem ac horam
provehi conspexit. Moxque in manus di- transitus ejus notari praecepit.
Noveris, ait, me modo sine uUa
32
vinae pietatis earn commendans, dominos dila-
quoque loci ad commendandum invitat. tione, aut ullo severioris examinis peri-
Osbernus, in Vita Sti. Dunstani IMS. in culo, ad summi Regis palatium commi-
Biblioth. Cottoniana et Bodleiana. No- grasse, atque tanquam Regis immortalis
tandum vero, in Jo.
Capgravii Leyenda filiuni beata immortalitate vestitum. Vit.
(in qua prior narrationis hujun pars ad (iodefrid. cap. 13, a Jac. JMosandro, edit.
verbum ex Osberno, ut alia de Dunstano Colon, ann. 1381.
complura, descripta cernitur ) posteriorem
•'•'
Mox fratribus Cappenbergensibus
hanc sententiam omitti penitus ; in Ead- indicavit beati viri obitum, et pro eo
mern vera (ex quo, non atilem ex Osberno Missa? sarrificium ofterendum curavit.
vel O.iherto, VHa Dunstani, qitce Maii 19 Ibid.
170 ANSWER TO A JKSUIT's CHAl.LEKGE. [cHi'Al*
nued the faith of the holy mother the Church, and the
in
confession of the name of Christ, he was assoiled from origi-
nal sin, and had attained the joy of the heavenly country."
Upon which ground at last he maketh this conclusion :
" ^^
Ceasing therefore all questions, hold the sentences of the
learned Fathers; and command continual prayers and sacri-
fices to be offered unto God in thy church for the foresaid
priest."
declared, unto what kind of persons
Now, having thus
the commemorations ordained by the ancient Church did
3^ ^^
Deprecantes ut diligenter jubeatis in- Quia in sanctse matris ecclesise fide et
tercedere pro anima illius ; nullam haben- Christi nominis confessione perseveravit,
tes dubitationem beatam illius animam in ab originali peccato soiutum, et coelestis
requie esse ; sed ut fidem et dilectionem patriae gaudium esse adeptum, asserimus
ostendamus in amicum nobis carissimum, incunctanter. Decretal, lib. iii. tit. 43 de
sicut et beatus prsecipit Augustinus pro presbytero non baptizato, cap. 2, Aposto-
omnibus ecclesiasticfe pietatis intercessio- Ucam ; et Collect, i. Bernardi Papiensis,
nes fieri debere ; asserens pro bono inter- lib. V. tit. 35, cap. 2.
^' "•
Sonabant psalmi, et aurata tecta
AuTcIi/ Te o(Tri<s fv€l olo?) tcrri., fiu-
Kafii'^oucrL, TTjods to
viKrjf^opov evKTaiiai temploruni reboans in sublime quatiebat
aipiKofxevov Tt'\o9,/vat xaj tt/s yiKt)? uWiu) Alleluja. Hieron.in Epitaphio Fabiolap,
XapicrTi)piovi uioav aVaTrt/iTroixri.TrjOOcrtTi Epist. XXX.
^' Qedv
Kill avToi)^ d<(>LKe(r6ai Trpo'; Tijy ujioiav OuX' '^"^ fio^d'^ofxev, Kal ci!i)(a-
God and give thanks unto him, for that he hath now crowned
him that is
departed, for that he hath freed him from his
labours, for that quitting him from fear, he keepeth him
with himself? Are not the hymns for this end? Is not
the singing of psalms for this purpose ? All these be tokens
of rejoicing." Whereupon he thus presseth them that used
immoderate mourning for the dead: " '"Thou sayest, Returriy
O my soul, unto thy rest, for the Lord hath dealt hounti-
fully with thee ; and dost thou weep ? is not this a stage-
play ? is it not mere simulation ? For if thou dost indeed
believe the things that thou sayest, thou lamentest idly ;
but if thou playest, and dissemblest, and thinkest these
departure out of this life, are cast into a lake that burnetii
with fire and brimstone, be not a spice of this disease, and
whether their practice in chanting of psalms, appointed
for the expression of joy and thankfulness, over them whom
thev esteem to be tormented in so lamentable a fashion, be
not a part of that scene and pageant at which St Chrysos-
tom doth so take on, I leave it unto others to judge. That
his fear was not altogether vain, the event itself doth shew.
For howsoever in his days the fire of the Romish purga-
tory was not yet kindled, yet were there certain sticks then
a-gathcring, which ministered fuel afterwards unto that flame.
Good St Augustine, who then was alive, and lived three
and twenty years after St Chrysostom''s death, declared
himself to be of this mind; that the ^* oblations and alms
Trinity, this oblation, which Ave offer unto thee for all that
ing unto them the right hand of thy help, they may have
'AjSeX. Tou ciKaiov lUe'xpi t^s rrr\fxepov V/ue- que in mansionibus sarvctorum, et in luce
pas. auTos tKel avTovi dvaTravaov ev X"'/"'? sancta quam olim Abrahfe promisisti et
^cui/xwi', ev Trj fiacnXeia arov, iv Trj Tpvcpfj semini ejus. Alcuin. Offic. per Ferias,
Tov irapaoeitTov, ev xois koXttois 'Afipaan col. 228, Oper, edit. Paris, arm. 161?.
Kai 'Icaa/c kol 'Iukw^, tmi; dyiuiv iraTe- *"
Requiem aternam dona eis, Domine,
pusv X]fxwv' oQev direopa o&uvt), \virt) Koi etlux perpetua luceat eis. Introitus Mis-
<TTevayp.6'i, ei/da eTrKr/coTrei to (pui^ tou sae, in commemoratione omnium fidelium
TTpoaunrov crov, Koi KaTaXdfXTreL Sid -irav- defunctorum. Agenda mortuorum, in
xo's. Jacob. Liturg. Antiphonario Gregorii, circa finem.
*^ ='
Te, Domine, sancte Pater, omnipotens Suscipe, sancta Trinitas, banc obla-
»terne Deus, supplices deprecamur pro tionem, quam tibi ofFerimus pro omnibus
spiritibus famulorum et famularum tua- in tui nominis confessione defunctis; ut
rum, quos ab origine seculi hujus ad te te dexteram auxilii tui porrigente, vitae
accersiri prsecepisti ut digneris, im-
; Domine, perennis requiem habeant ; et a pcenis
dare eis locum lucidum, locum refrigerii piorum segregati, semper in tuae laudis
et quietis, et ut liceat eis transire
portas Ijetitia perseverent. Missa Latina Anti-
infernorum et vias tenebrarum, maneant- qua, edit. Argentin. ann. 1557, p. 52.
VII.]
OF I'KAYKU KOIl THE DEAD. 181
edit.Colon, ann. 1530, num. 111. Henric. BuUinger. lib. ii. de Origine
'^
Memento etiam, Domine, famulorum Erroris, cap. 8.
** Per hanc etiam oblationem da aster-
famularumque tuarum, qui nos prascesse-
runt cum signo fidei, et dormiunt in som- nam pacem onmibus qui nos prsecesserunt
no pacis. Ipsis, Domine, et omnibus in in fide Christi, Sanctis patribus, patriarch-
Christo quiescentibus, locum refrigerii, is, apostolis, prophetis, martyribus, &c.
lucis et pacis, ut indulgeas deprecamur. Liturg. Armen. edit. Cracovice, Andrea
Canon. JMisste, in Officio Ambrosiano et Lubelczyck interp.
Gregoriano, et Missali Romano. In 'AW evTauda Tii/es
'"''
r\'ira'T\'fii\tjav, OVK
Gricca tanien Liturgia B. Petro attributa, eiiX"/"""'''"'' U'^'^'
iKeaiav uirep twv dyiwv
pro Conunemoratione dcfunctorum posita TT/ios; Tov Qeov Tiji/ ixv<'\ixy]v avTwu flvat vo-
liic cernitur Commemoratione vivcntium. n'lvavri.^. Cabasil.Exposit.Liturg. cap.4'J.
182 ANSWER TO A JESUIT's OHALLEXGE. [cIIAP.
^^
Prosit vel proficiat hiiic sancto vel '
famuli tui Leonis hac prosit oblatio. men qua fuerit occasione mutatum, quia
Gregor. Oper. Tom. v. edit. Paris, ann. cum sacrte scripturae dicat auctoritas, quod
1605, col. 133, d. j
injuriam facit martyri qui orat pro mar-
tyre, idem est ratione consimili de Sanctis
*8
Annue nobis, Domine, ut interce.s-
|
sione famuli tui Leonis ha;c nobis prosit aliis sciendum. Ibid.
^'
oblatio. Litnrg. Pamelii, Tom. ii. Olim orabatur pro ipso, hodie ipse
p. 31i.
orat pro nobis ; et ita mutatum est. Cap.
•''"
Tertio loco lua fraternitas requirit, Ctim MarthcB, Extra, de Celebr. Missar.
quis mutaverit, vel quando i'liit mutatum |
in Glossa.
®^
aut quarc, quod in sccreta beati Leonis, Alplions. IMendoz.Controvers. Theo-
secundmii qii.od amiquiores codices conti- log. Qujcst. vi, Scholastic, num. T .
VII.]
OF PKAYEK FOR Tllli DEAD. 1{>3
put out again, and another prayer for Leo put in ; that by
the celebration of those " offices of atonement a blessed
"*
'''
I't per h;pc pia; placationis officia, et Sanct. Annotat. 47, ex Gregorii Sacra-
ilium beata retributio comitetur, et nobis men tario.
g ratiae tua; dona conciliet. JM issal Roman.
.
*''
Domine Jesu Christc, Rex glorije,
ex Dccreto Concil. Tridentin. restitut. in '
qua^ sicut Sanctis tuis prosunt ad gloriam, beat cas Tartarus, nc cadant in obscurum.
|
to thy promises, that which eye hath not seen, and ear hath
not heard, and which hath not ascended into the heart of
man, which thou hast prepared, O Lord, for them that love
thy holy name; that thy servants may not remain in death,
but may get out from thence, although slothfulness and
negligence have followed them." And in that which is
used by the Christians of St Thomas, as they are commonly
" Let the '^^
called, in the East Indies Holy Ghost give resur-
:
rection toyour dead at the last day, and make them worthy
of the incorruptible kingdom." Such is the prayer of St
Ambrose for Gratian and Valentinian the emperors: " ''^I do
*^
Adde tertio, fortasse peti gloriam cor- sed ut inde emigrent, etiamsi persecuta sit
poris, quam habebunt in die resurrectionis. eos pigritia aut negligentia, &c. Cyrill.
Nam etiamsi gloriam illam certo conse- Liturg. a Victorio Scialach ex Arabico
quentur, et debetur eorum meritis ; tamen con vers. p. 62.
non est absuvdum hoc illis desiderare et •'"
Resurrectionem faciat defunctis ves-
petere, ut pluribus modis debeatur. 15el- tris die novissimo, et dignos faciat
in
larmin. de Purgator. lib. ii. cap. 18. illosregno incorruptibili Spiritus Sanctus.
''"
Resuscita corpora eoriim in die f;uem iMissa Angamallensis, ex Syriaco convers.
in Alcuinus :
" "'^Letno hurt; but when
their souls sustain
that great day of the resurrection and remuneration shall
cramentary Almighty :
J.iJ. ilabetur eadem oratio in Missali etiam pro iisrebus, (juas certo accepturi
Romano nondum refonnato, (nam in novo sumus. Bellaniiin. dc Purgator. lib. ii.
ex delicto Concilii Tridentini rcstituto cap. 5.
186 AXswEii TO A Jesuit's challenge. [chaf.
doth pray for these souls, that they may not be condemned
unto the everlasting' pains of hell ; not as if it were not
certain that theynot be condemned unto those
should
pains, but becauseGod's pleasure that we should pray
it is
unto him, wherein either the penitent doth pray for himself,
or another for him, that God would be pleased to accept
his repentance. God hath decreed also and promised not
to forsake his Church, and to be present Avith councils law-
fully assembled; yet the prayer notwithstanding is
grateful
unto God, and the hymns, wiiereby his presence and favour
and grace is implored both for the council and the Church."
And whereas it might be objected, that howsoever the Church
may sometimes pray for those things which she shall certainly
receive, yet she doth not pray for those things which she
hath already received; and this she hath received, that those
souls shall not be damned, seeing they have received their
^*
Sffipissime petuntur ilia qiise certo sumere, decrevitque tempus quo venturus
sciuntur eventura ut petuntur ; et hujus erat ; et gratae illi fuerunt orationes sanc-
rei plurima sunt testimonia. Alphons. torum pro sua incarnatione et adventu
Castr. contr. Hares, lib. xii. de Purgator. j
orantium. Decrevit etiam Deus omni pec-
Ha;res. iii. j
catori ptrnitenti veniam dare, et tamen
'''
One whereof maybe that prayer of ;
^^
Gaudet Deus etiam pro his,
orari et gratia ipsi concilio et ecclesis implora-
Decreverat >'\Icdiii. de Pocnit. Tract, vi.
quiE alioqui facturus esset. tur. .Jo.
enim Deus post peccn'um Adre carnem Quasi, vi. Codicil do Oratione.
VII ]
OK rilAYKK FOK TlIK DEAD. 187
judgment is
accomplished in
every one at the day of his
death ;" so, on the other side, whatsoever befalleth the soul
'" Nam etsi anim;c purgatorii jam ac- orat pro ca re quani accepit, sod pro ca quam
of every one at the day of his death, the same is fully accom-
plished upon the whole man at the day of the general
judgment. Whereupon we find that the Scriptures every-
where do point out that great day unto us, as the time
wherein mercy and forgiveness, rest and refreshing, joy
and gladness, redemption and salvation, rewards and crowns,
shall be bestowed upon all God's children. As in 2 Tim.
i. 16, 18, The Lord give mercy unto the house of Onesi-
phorus : the Lord grant unto him that he may find mercy
1 Cor. i. 8, Who shall also
of the Lord in that day. confirm
you unto the end^ that ye may he blameless in the day of
our Lord Jesus Christ. Acts iii. 19, Repent ye therefore,
and be converted, that your sins may be blotted out, when
the times of refreshing shall come from the presence of the
Lord. 2 Thess. i. 6, 7, It is a righteous thing ivith God
to recompense unto you which are troubled rest with us,
when the Lord Jesus shall be revealed from heaven with
his mighty angels. Philip, ii. 16', That I may rejoice in
the day of Christ, that I hace not run in vain, neither
laboured in vain. 1 Thess. ii. 19, For what is our hope,
or joy, or crown of rejoicing? are not even ye in the pre-
sence of our Lord Jesus Christ at his coming ? 1 Pet. i. 5,
That the spirit may be saved in th^ day of the Lord Jesus.
Ephes. iv. 30, Grieve not the holy Spirit of God, whereby
ye are sealed unto the day of redemption. Luke xxi. 28,
Wheji these things begin to come to jiass, then look up,
and lift up your heads ; for your redemption draweth
nigh. 2 Tim. iv. 8, Henceforth there is laid up for me
a crown of righteousness, ichich the Lord, the righteous
Judge, shall give me at that day ; and Luke xiv, 14, Thou
shalt be recompensed at the resurrection of the just.
And that the Church, in her offices for the dead, had
special respect unto this time of the resurrection, appeareth
plainly, both by the portions of Scripture appointed to be read
therein, and by divers particulars in the prayers themselves,
that discover this intention.
manifestly For there " ''"the
*'
Missal. Roman, in Conimemorat. omnium Fidelium Defunctorum.
190 ANSWER TO A JESUIT's CHALLENGE. [cHAP.
*^
Id. de Resurrect. Camis, cap. 25. prima resurrectione partem habere merea-
*' mur. Ambros. in Psal. i. 5.
Id. advers. ]\Iarcion. lib.iii. cap. ult.
^^ ""
Sicut
Nepos docuit, qui primam jus- Quiescentium animas in sinu Abrahae
torum resurreetionem et secundam im- collocare dignetur, et in partem primas
Dogmat. cap. 55. Idem in Catalogo Scrip- Tom. VI. Bibliothec. Patr. edit. Paris,
tor. Ecclesiastic, de Tichonio Donatista. ann. 1589, col. 251.
Blille annorum regni in terra justorum, "'
Deum judicem universitatis, Deum
post resurreetionem futuri, suspicionem coelestium et terrestrium et infernorum,
tulit ; neque duas in came mortuorum re- fratres dilectissimi, deprecemur pro spiri-
surrectiones futuras, unam justorum, et tibus carorum nostrorum, qui nos in
aliam injustonmi, sed unam et serael om- Dominica pace prcccesserunt ; ut cos
nium, ostendit. Dominus in requie collocare dignetur, et
^® resurrectionis resuscitet.
Lactant. Institut. Divin. lib. vii. in parte prima3
cap. 21, 24, et 26. Ibid. col. 257; Gregor. Oper. Tom. v.
^^ Preces Ecclesiast.
Qui non veniunt ad primam resur- col. 228, edit. Paris. ;
dead in Christ shall rise Jirst, and then the wicked shall
be raised after them, and by referring the Jirst resurrection
unto the '^^resurrection of the just^ whicli shall be at that
day, '•"! cannot well resolve. For certain it is, that the^rs^
resurrection, spoken of in the 20th chapter of the Revela-
tion of St John, is the resurrection of the soul from tiie
death of sin and error in this world ; as the second is the
resurrection of the body out of the dust of the earth in the
world to come ; both which be distinctly laid down by our
Saviour in the fifth chapter of the Gospel of St John ; the
first in the 25th verse. The hour coming, and now is, when
is
the dead shall hear the voice of the Son of God, and they
that hear shall live ; the second in the 28th and 29th, Mar-
vel not at this: for the hour is coming, in which all that
are in the grave shall hear his voice, and shall come forth :
they that have done good, unto the resurrection of life ; and
they that have done evil, unto the res2irrection of damnatioti.
And to this general resurrection, and to the judgment
of the last day, had the Church relation in her prayers ;
being freed from the prison of the body, abhor things mortal
when they attain unto things eternal. Wherefore we beseech
thee that thy servant N., being placed in the tabernacles of
the blessed, may rejoice that he hath escaped the straits of
the flesh, and in the desire of glorification expect with con-
" ^"^
fidence day of judgment."
the Through Jesus Christ
our Lord, whose holy passion we celebrate without doubt
for immortal and well resting souls for them especially ;
repair the things that were ; and hast given unto us evidences
of the resurrection to come, not only by the doctrine of
the Prophets and Apostles, but also by the resurrection of
the same thy only begotten Son our Redeemer." " ^'O
God,
who art the Creator and Maker of all things, and who art
the bliss of thy saints, grant unto us who make request unto
tiqu. edit. Colon, ann. 1530, num. lOfJ ; antiqu. 107 et 112, Grimold. Sacrament.;
Tom. II. Liturgic. Pamel. p. 608; et Tom. II. Liturg. Pamel. p. 460, 461 ; et
Tom. V. Oper. Gregorii, edit. Paris, col. Tom. V. Oper. Gregor. col. 235.
^'
233. Habetur et prior Prasfat. hujus pars Deus, qui universorum es Creator
in Missa Ambrosiana, Tom. i. Liturg. et Conditor, quique tuorum es beatitude
"''
yEterne Deus, qui nobis in Christo in cujus cum geminam
adventu, jusseris
unigenito Filio tuo Domino nostro spem plebem, jubeas et famulum tuuni a
sistere
beatac resurrectionis concessisti ; prtesta, numero discemi malorum. Quem una
quaesumus, ut anima; pro quibus hoc sa- tribuas pcrnas ;Etern;p evadere flammas, et
crificium redemptionis nostrae tuae oft'eri- justae potius adipisci pr.-emia vita, &c.
mus majestati, ad beatac resurrectionis Offic. Ambrosian. Tom. i.; Liturg. Fa-
requiem, te miserante, cum Sanctis tuis mel. p. 4oO.
N
194 ANSWER TO A JESUIT S CHALLENGE. [CHAI'1
the whole man, not the soul separated only, might receive
prised in that
prayer of
short St Paul for Onesiphorus,
^^
though made for him while he was alive, The Lord grant
unto him that he may find mercy of the Lord in that day.
Yea, divers prayers for the dead of this kind are still retained
in the Roman Offices; of which the great Spanish Doctor,
" '°^
Johannes Medina, thus writeth Although I have read
:
liam nondum habet perfectionem, sed suspensa sunt, quas nee oculus vidit, nee
nobiscum potius meliorem adhuc sperat auris audivit, nee in cor homiuis ascendit.
invenire resurrectionem, orandum est no- modo tamen futuri prsmii certissima spei
bis ut ipse, qui per sanguinem suum vivi- delectatione pascuntur.
'03 1
ficffl crucis voluit sanctificare vexillum, Cor. XV. 26, 54.
10*
ad perfectam requiem nos perducat quan- 2 Tim. i. 18.
^"^
doque et ilium. Berengos. de Invent, et Etsi quamplures orationes fidelium
Laude Crucis, lib. ii. cap. 11. Cum quo defunctorum legerim, quae in Missali Ro-
conferendum et illud Cassiodori, in Psal. mano continentur, in nulla tamen earum
xxiv. Quia justis hominibus exutis cor- legi per ecclesiam peti, ut citius a poenis
pore non statim perfecta beatitude datur, liberentur; legi tamen in nonnuUis peti,
qujB Sanctis in resurrectione promittitur ; ut ab asternis poenis liberentur. Johan.
animam tamen ejus dicit in bonis posse Medin. in Codice de Oratione, Qusest. vi.
II.J
OF PRAYER FOR THE DEAU. 195
that hell not swallow them up, and that they may not
may
fall the place of darkness,"" this prayer is prescribed
into
for the day wherein the dead did depart out of this life :
"
God, whose property is always to have mercy and
""'O
to spare, we most humbly beseech thee for the soul of
anima famuli tui N. quam hodie de hoc tur judicium evadere ultionis ajternaj, qui
seculo migrate jussisti, ut non tradas earn dum viveret insignitus est signaculo sanc-
in manus inimici, neque obliviscaris in t£e Trinitatis. Sacr. Cerenioniar. Ron).
fineni ; sed jubeas earn a Sanctis angelis Eccles. lib. i. sect, lo, cap. 1, fol. Irt^, b.
ledge that all in purgatory do, are sure to escape hell, and
to be raised up unto glory at the last day, Medina per-
nim, ut in resurrectionis gloria inter sanc- ann. 1595, p. 685, et Venet. ann. 1572,
tos et electos tuos resuscitatus respiret. fol. 226, col. 4 ; lib. i. Sacr. Ceremoniar.
Orat. pro Defunct, in Missali Romano, Rom. Eccles. sect. 15, cap. 1, fol. 153, b.
Vetera et novo ; nee non in Gregorii Sacra- edit. Colon.; Tom. v. Oper. Gregorii,
mentario; Tom. ii. Liturgic. Pamelii, col. 227, edit. Paris. ; Prec. Ecclesiast. a
the dead, it
may first of all be said, that it is not necessary
to excuse them all from all unfitness. For many things
are permitted to be read in the Church, which although
they be not altogether true, altogether fit, yet servenor
for the stirring up and increasing the devotion of the faith-
" we believe are con-
ful. Many such things," saith he,
tained in the histories that be not sacred, and in the legends
of the saints, and in the opinions and writings of the doctors ;
all which are tolerated by the Church in the mean time,
while there is no question moved of them, and no scandal
doth humbly pray God, that he would not use this his
absolute omnipotency against the souls of the faithful, which
are departed in grace ; therefore she doth pray that he
would vouchsafe to free them from everlasting pains, and
from revenge and the judgment of condemnation, and that
he would be pleased to raise them up again with his elect."
But leaving our Popish doctors, with their profound
speculations of the not limiting of God's power by the
Scriptures, and the promises which he hath made unto us
therein, let us return to the ancient Fathers, and consider
the differences that are to be found among them touching
the place and condition of souls separated from their bodies.
For, according to the several apprehensions which they had
thereof, they made different applications and interpretations
of the use of praying for the dead whose particular ;
'"
Alphons. Mendoz. Controv. Theo- post promissa, ac si nil promisisset ; ideo
log. Quaest. vi. Scholastic, num. 5. ecclesia simpliciter Deum orat, ne ilia
*'"
Sciens ecclesia Deum potestatem absoluta omnipotentia contra animas fide-
habere puniendi »ternaliter animas illas lium, qui in gratia decesserunt, utatur ;
per quas, cum viverent, fuerat mortaliter ideo orat ut eas ab a-ternis poenis et a
'>''
Infernum nee ego expertus sum ad- rosum pauperem dives ille superbus et
huc, nee vos ; et fortassis alia via erit, et sterilis in mediis suis tormentis vidit a
non per infernum erit. Incerta sunt enim longe requiescentem. In ilia requie po-
haec. Augustin. in Psal. lxxxv. situs, certesecurus exspectas juu'cii
diem ;
'2"
Nunc ille vivit in sinu Abraham :
quando recipias ct corpus, quanilo immu-
quicquid illud est quod illo significatur teris ut angelo a?queris. Id. in Psalm,
sinu, ibi Nebridius meus vivit. Id. Con- xxxvi. Cone. 1.
1"
fession, lib. ix. cap. 3. Teirqius autem quod inter hominis
'-'
Post vitam istam parvam nondum eris mortem et ultimam resurrectionem inter-
ubi erunt sancti, quibus dicetur, Venite, positum est, animas abditis reeeptaculis
benedicti Patris mei, percipite regnum continet; sicut unaquasque digna est vel
quod vobis paratum est ab initio niundi. requie vol ffinnnna, j)ro eo quod sortita est
Nondum quis nescit ?
ibi eris : Sed jam in came cum viveret. Id. Enchirid. ad
poteris ibi esse, ubi ilium quondam ulce- Laurent, cap. 108.
200 ANSWER TO A JESUIT S CHALLENGE [chap.
time that is
interposed betwixt the death of man and the
last resurrection containeth the souls in hidden receptacles,
as every one is worthy either of rest or of trouble, according
unto that which it did purchase in the flesh when it lived."
Into these hidden receptacles he thought the souls of God's
children might carry some of their lighter faults with them ;
which being not removed would hinder them from coming
into the kingdom of heaven, whereinto no polluted thing
can enter, and from which, by the prayers and almsdeeds
of the living, he held they might be released. But of
two things he professed himself here to be ignorant. First,
'-^What those sins were which did so hinder the coming
unto the kingdom of God, that yet by the care of good
friends they might obtain pardon. Secondly, '^^Whether
those souls did endure any temporary pains in the interim
betwixt the time of death and the resurrection. For how-
soever in his one and twentieth book of the City of God,
and the thirteenth and sixteenth chapters, (for the new patch
which they have added to the four and twentieth chapter
is not worthy of regard,) he affirm, that some of them do
suffer certain purgatory punishments before the last and
dreadful judgment; yet, by comparing these places with
the ^~^five and twentieth chapter of the twentieth book, it
will appear, that by those purgatory punishments he under-
standeth here the furnace of the fire of conflagration that
shall immediately go before this last judgment, and, as he
otherwhere describeth the effects thereof, " ^^° separate some
unto the left hand, and melt out others unto the right."
Neither was this opinion of the reservation of souls in
secret places, and the purging of them in the fire of confla-
gration at the day of judgment, entertained by this famous
Doctor alone ; divers others there were that had touched
upon the same string before him. Origen, in his fourth
^-^
Sed quis iste sit modus, et qua sint '"'
Ex his quse dicta sunt videtur evi-
ipsa peccata, quee ita impediunt perven- dentius apparere, in illo judicio quasdam
tionem ad regnum Dei, ut tamen sancto- quorundam purgatorias poenas futuras, &c.
rum amicorum meritis impetrent indul- Varum ista quasstio de purgatoriis poenis,
gentiam ; difficilHmum est invenire, peri- ut diligentius pertractetur, in tempus aliud
culosissimum definire. Ego certe usque difFerenda est ; nempe, ubiadlibrum xxi.
ad hoc tempus, cum inde satagerem, ad perventum fuerit.
'-®
eorum indaginem pervenire non potui. Hocagetcaminus: alios in sinistram
Id. de Civitat. Dei, lib. xxi. cap. 27. separabit, alios in dexteram quodammodo
'-*
See before, p. 159. eliquabit. Aug. in Psal. ciii. Cone. 3.
Vll.] OF I'KAYKR FOR THE DKAD. 201
" '^"I think that even after our resurrection from the dead
we shall have need of a sacrament to wash and purge us;
for none can rise without pollutions." And upon Jeremy :
'-'
01 evrevQev Ka-rd tov kolvov dava- tant, ut et ego laetitiae eorum particeps
Tov iK twv cvravQa ire-
dTro6i/rjo'(vOi'Tes
fiam. Neque enim decedentes hinc sancti
hae, et per diversa quaeque vel loca vel vatur, iste peccator est qui ignis indiget
mansiones. Orig. de Principiis, lib. iv. baptismo, qui combustione purgatur, ut
cap. 2.
quicquid habuerit lignorum, foeni, et sli-
'-^
Nondum
receperunt laetitiam suam, pulae, ignisconsumat. Id. in Jer. Horn.
no Apostoli quidem; sed et ipsi exspcc- XIII.
202 ANSWER TO A JESUIT S CHALLENGE. [chap.
*'
^"-When God shall judge the righteous, he will examine
them by fire. Then they whose sins shall prevail, either in
weight or number, shall be touched with the fire and burned ;
thence have they something in them that will repel and put
back the force of the flame. So great is the force of innocency,
that that fire shall fly back from it without doing any harm,
which hath received this power from God, that it may burn
the wicked and do service to the righteous. Yet, notwith-
standing, let no man think that the souls are presently
judged them are detained in one com-
after death. All of
mon custody, until the time come wherein the great Judge
doth make trial of their doino-s." In like manner doth
St Hilary write of the one part: " ^^'^All the faithful, when
" '^*
to render an
account of every idle word, shall
Being
we desire the day of judgment, wherein that vm wearied fire
must be passed by us, in which those grievous punishments
for expiating the soul from sins must be endured.''" for
*'
^^^to such as have been baptized with the Holy Ghost
^^^
Sed et justos cum judicaverit, etiam fidelesomnes reservabuntur, in sinu sci-
igni eos examinabit. Turn quorum pec- licetinterim Abraha; coUocati, quo adire
cata vel pondere vel numero pravaluerint, impios interjectum chaos inhibet, quo-
perstringentur igni atque amburentur :
usque introevmdi rursum in regnum ca?lo-
quos autem plena justitia et maturitas rum tempus adveniat. Hilar, in Psalm,
virtutis incoxerit, ignem ilium non sen- cxx.
'"*
habent enim in se aliquidinde, quod
tient; An, cum ex omni otioso verbo ratio-
vim flammae repellat ac respuat. Tanta nem sumus praestituri, diem judicii con-
est vis iimocentiae, utab ea ignis ille re- cupiscemus, in quo nobis est ille indefessus
fugiat innoxius, qui accepit a Deo banc ignis obeundus, in quo subeunda sunt
potestatem, ut impios urat, justis obtempe- gravia ilia expiandae a peccatis anims
ret. Nee tamen quisquam putet animas supplicia ? Id. in Psalm, cxviii. Octo-
post mortem protinus judicari. Omnes nar. iii.
'35
inuna communique custodia detinentur, Salutis igitur nostras et judicii tem-
donee tempus adveniat quo maximus pus designat in Domino dicens : Ille bap-
Judex meritorum faeiat examen. Lac- tizabit vos in Spiritu Sancto et igni ; quia
tam. Institut. Divin. lib. vii. cap. 21. baptizatis in Spiritu Sancto reliquum sit
'33
Exeuntes de corpore ad introitum consummari igne judicii. Id. in Matt,
ilium regni coelestis, per custodiam Domini Canon, ii.
VII OF rilAYEK FOR THE DEAD. 203
,]
complaint of man, that the just which have gone before may
seem to be defrauded, until the day of judgment, which
is a
very long time, of the reward due unto them, saith
that the of is like unto a crown,
wonderfully, day judgment
wherein as there is no slackness of the last, so is there no
swiftness of the first. For the day of crowning is expected
by all; that day both they who are overcome
that within
victory."
time is
expected, the souls expect their due reward. Pain
is
provided for some of them, for some glory and yet, in ;
the mean time, neither are those without trouble, nor these
Abel, lib. ii. cap. 2. biliter ait, coronae esse similem judicii
'^'
Siquidem et inEsdras libris legi- diem, in quo sicut novissimorum tarditas,
sic non priorum velocitas. Coronje enim
mus, quia cum venerit judicii dies, reddet
terra defunctorum corpora, et pulvis reddet dies exspectatur ab omnibus ; ut intra eum
eas quae in tumulis requiescunt relliquias diem et victi erubescant, et victores pal-
mortuorum. Et habitacula, inquit, red- mam adipiscantur victorias. Id. ibid. ex.
dent animas qua; his commendata; sunt ; IV. Esdr. iv. 35, et v. 41, 42.
'^''
Denique et scriptura habitacula ilia et tamen nee illce interim sine injuria, nee
animarum promptuaria nuncupavit qua; :
ista; sine fructu sunt. Ibid.
204 ANSWER TO A JESUIt's CHALLENGE. [cHAP.
pov Twv aroi/idTuyv dva<T'Ta.<T60)'s. Anastas. naipov TOV fxiWovTOi fieTa tjji/ dvdaTa-
Sinait. (al. Nicaen.) Quaest. xci. ariv Kai Ty]v Kpiaiv. Ovtol ok fxeTa T6oi>
'*^ avTCKa fxcTa ddvaTov
Error veterum quorundam, et recen- KaTivdov Toil's fiev
206 ANSWER TO A JESUIT S CHALLENGE. [chap.
(XTro\a(i6tv ijSii Tct Kax' d^lav edeXovcri' Xov <rov, a'yiois avvra^ov, Kat ev koXttol^
ToTs Se ohv xots ev fxeTavoia.
fuecroi's, e'lt' 'AfSpadp OLavdiraxxTov. Eucholog. Graec.
TeTeXevTrjKocTi, irvp avTOi Kaddpcriov, exe- fol. 138.
^5"
pov Ti T?/s yeivvif'i vTrdpxov, dvaTrkdcrav- Ti]v Ofc
\pv\}]V eKeWev xoipeTi/, evda
T£s diroSi^ovtTLV, 'iva 6l uvtov, </>')<Tt, Kal TO eli/ai
irporreXd^eTo, p.e)(^pL tt/s
Kadaipofjicvoi Tas i|/^i/)(as fieTa ddvaTOV KOIV7J9 dvacTTdaeias, Kal to crwfia eis to
e-TTi TijV fiaaiXeiav Kal auTol peTci twv e^ wv avveTedi] dvaXvetrdai. Aid tovto
OLKa'iiov diroKaTaaTuxTL. Marc. Ephesius, oeopeda tov dvapx"" iraTp6<i, Kal tov
in Epistola Encyclica contra Concil. Flo- povoyevov^ crov vlov, Kal tov iravayiov
rentin. Vide et Gennadium Scholarium, Kal bpoovaiov Kal X^wottolov crov irvevpa-
in Defens. Concil. Florentin. cap. iii. sect. 2. Tos, 'iva pi] TTapiori'} xd (tov irXdapa
149 to Gwpa
TeOaTTTat rrcofia ptev ei> yfj, 17 ^vx>l KaTmrodrjvai Trj dTTVoXeLO., ctXXot
joined again unto their bodies, are deprived of the sight and
knowledge of God, in which the whole blessedness of the saints
doth consist ; and that the souls of the damned in like man-
ner until that day are tormented with no pains. Whose
reason was this That as the soul did merit or sin with the
:
'*'
Jo. Molan. Histor. Imag. lib. iii. bant etiam illius sectae nequissimi, nullum
cap. 36. fore purgatorii locum, in quo animsB, qu£e
'^-
Post obitum gloriosissimi Hierony- nondum de suis peccatis in mundo plenam
mi, quEedam ha;resis inter GrjEcos, id est, egissent poenitentiam, purgarentur. Qua
secta surrexit, quae ad Latinos devenit,
quidem secta pestifera crebrescente, tantus
qua; suis nefandis nitebatur ration ibus in nos dolor irruit, ut nos amplius pigeret
probare, quod animse beatorum usque ad vivere. Pseudo-Cyrillus, Tom. ii. Ope-
universalis judicii diem, in quo eorum rum Augustini, Epist. ccvi. et sub finem
corporibus erant iterum conjungenda;, vi- Tom. IV. Operum Hieronynii edit. Basil,
sione et cognitione divina, in qua tota vel IX. ut a Mariano Victorio tomi sunt
constitit beatitudo sanctorum, privabun- dispositi.
tur ;
et damnatorum animas similiter ad Nam (ut mihi postmodum interro-
'''•'
diem ilium nullis cruciabuntur pa-nis. ganti dixerunt) beatus Hieronymus eos
Quorum ratio talis erat : sicut anima cum couduxerat secum in paradisum, purgato-
corpore meruit vel peccavit, ita cum cor- rium, et infernum ; ut quaj ibi agebantur
pore recipit pramia sive poenas. Assere- patefacerent universis. Ibid.
208 ANSWKR TO A JESUIT's CHALL'feNCrE. [chap.
bodies, that together with them, with which they had com-
mitted good or evil, they might likewise receive the recom-
pence of their deeds." But that which Andrew saith herein
he saith not out of his own head, and therefore is wrong-
fully charged to be the first inventor of it but out of the ;
judgment of
many godly Fathers that went before him.
" ^^'It hath been " of the saints,
said," saith he, by many
that all virtuous " do receive
men," after this life, places
fit for them whence they may certainly make conjecture
;
is now
expi'essly condemned and rejected by the Church."
And yet doth Alphonsus de Castro acknowledge, that " '^Uhe
patrons thereof were famous men, renowned as well for
holiness as for knowledge;" but telleth us withal, that "no
man ought to marvel that such great men should fall into
so pestilent an error, because, as the
Apostle St James saith,
he that ojfendeth not in word a perfect man.'''' is
'*^
HsBC sententia diserte est jam con- Ti']v yeevvav, dW e^ovrriav eyovTa fia-
demnata, et ab ecclesia proscripta. Theod. \elv. yap irdvTwi
oil ol aTroBvi'iiTKOVTe^
Peltan. ad marginem Latins suae versio- dfiapTooXoi pdXXovTai ets TtjV yeevvav,
nis. dW ev Tt] e^ovairt KelTai touto tov
''*
Sunt adhuc alii hujus erroris patroiii, Qeov uitTTe Kal to trvy^wpeZv. tovto oe
viri quidem illustres, sanctitate perinde ac Xeyu) 6id Ta9 eiri xois KeKoifxiJixtvoi^
scientia clari : Irenaeus videlicet beatissi- yevo/ievai 'rrpo(r(popa's Kal xas diaSoirei^,
mus pro Christo martyr, Theophylactus di ov fxiKpd (7VVTe\ovcn toTs kui ev dfxap-
day.
Another private conceit entertained by divers, as well
of the elder as of middle times, in their devotions for the
dead was, that an augmentation of glory might thereby
be procured for the saints, and either a total deliverance,
or a diminution of torment at leastwise, obtained for
wicked. " the barbarians," saith St Chrysostom, " do
'•''^If
bury with their dead the things that belong unto them,
it is much more reason that thou shouldst send with the
deceased the things that are his ; not that they may be
made ashes as they were, but that they may add greater
glory unto him ; and if he be departed hence a sinner,
that they may loose his sins ; but if righteous, that an
addition may be made to his reward and retribution. Yea,
'*'
Osbem. et Eadmer. (et ex eis, Cap- Tots aTreKdova-i Ta ovra, iroWto fidWov
grav. et Surius) in Vita Dunstani. Vide <re (Tvva'7ro(TTeiXai tui TeTeXevTtjKOTi 8i-
Gulielm. Malmsburiens. de Gestis Regum .
Kaiov TO. aiiTov' ovx '^"a Tecppa yivrjTai,
Anglor. lib. ii. fol. 50, b. ; et lib. i. de Kaddirep eKcZva, dXX' 'iva TrXeiova tovtw
Gestis Pontific. Anglor. fol. 115, b. edit. irepilidXtf So^av' Kal el fxev dfxapTwXos
Londin. dtrTJXdev, 'Iva to a/iapxij/uaxa Xvcrr/' ei de
'^2
Injungatis mihi, ut secundum vo- 6iKaL09, 'iva vpocrd/jKi) yei/jjxai fiLcrdov Kal
luntatem Dei sim in poenis purgatorii dvTiSoaewi, Chrysost. in Matt. Homil.
usque in diem judicii. Roger. Wendover, XXXI. Graec. (xxxii. Latin.) indeque
et Matt. Paris. Hist. Angl. ann. 1198. Homil. Lxix. perperam inscript. ad po-
'^^
Ei yap jUpjiapoL avyKaTaKaiovai pulum Antiochen,
VII.] OF PRAYER FOR THE DKAD. 211
'*'
Non videtur otiosum, si pro his in- ad exiguas preces nostras, quas ante con-
tercedimus qui jam requie
perfruuntur, spectum majestatis tufe pro anima famuli
ut eorum requies augeatur. Ivo. Epist, tui iV. humiliter fundimus, ut quia de
CLXXIV. qualitate vita ejus diffidimus, de abun-
"'^
Licet plerique reputent non indig- dantia pietatis tuje consolemur ; et si ple-
num, sanctorum gloriam usque ad judi- nam veniam anima ipsius obtinere non
cium augmentari ; et ideo ecclesiam inte-
potest, saltem vel inter ipsa tormenta,
rim sane posse augmentum gloriKcationis
qua; forsitan patitur, refrigerium de ab-
eorum optare. Innocent, in. Epist. ad undantia miserationum tuarum sentiat.
Archiep. Lugdun. cap. Cum Marthw. Orat. pro Defunct, in Missali Romano,
Extra de Celebr. Missar. edit. Paris, ann. 152'J ; Grimold. Sacra-
'**
Omnipotensmisericors Deus, in-
et mentar. Tom. ii.; Liturgic. Pamclii,
dina, quaesumus, venerabiles aurcs tuas p. 457.
o 2
212 ANSWER TO A JESUIx's CHALLENGE. [cHAl'
'87 Prudent, lib. Ca</iemmncon, Hymn. oro ? non tentabimus nos ab his periculis
V. eripere?) earTi. yap, eaTiv, edv deXiofiev,
168
August. Enchirid. ad Laurent, cap. yeveadac tijv KoXafriv. dv
Kov<pi]i/ aiiTit)
110, 112, 113; Hieronym. lib. i. contra ouv tv^d? iiirep avTov "iroitafxev trvve^ei^,
weep for the dead, but for such as are dead in their sins ;
help for them, little indeed, but yet such as may relieve
them. How manner ? both praying our-
and after what
selves, and entreating others to make prayers for them,
and giving continually unto the poor for them for this ;
djxapTr\fxaTtov direK^elv, evOa oiiK eaTiu avToi T6 e\J)(6pevoi., Kal k-repovi trapa-
dfi.apTi])xaTa aTrooucraardai ;
euis fiey yap Ka\ovvTe<i ev^ds vTrep avTwv 'TroieTcrdai,
'^^ 'Qi e\i»(Tos Tt;^ fidcTTLjo^ Tpaiavov rian. de Regressu Animar. ab Inferis,
et' eKTeuovi evTev^ews tov SovXov arov cap. 15.
Fpijyopiov TOV AiaXoyov, evaKovaov Kai
''*
Johan. Diacon. Vit Gregor. lib. ii.
vestris, falsum hoc aut fictum esse. Quae- (Tis'oTL irep virep e\Xr]vi6o9, eiSwXoXd-
to this effect :
"
'^^0 God, Son of the true God, grant unto
which lay in the way was not the head of one that was
damned, but of a just man remaining in purgatory ; for
Damascen doth not say in that sermon that it was the head
of a Gentile, as it may there be seen." And true it is,
indeed, he neither saith that it was so, neither yet that it
Otc iiirif) Twv vcKpiuv Tai Seticrf is Quaest. vi, Scholast. sect. 5.
216 ANSWER TO A JESUIT's CHALLENGE. [cHAP.
'®^
Uapd KpaVLOv ev t^ epi'ifim Kei/meuov Distinct, xlv. Quasst. ii. Artie. 2 ad 4;
lepewv Toiu eiowXiov yeyovoTo^ tovto et Durand. in eandem Qujest. num. 15.
aKtjKoe, Tall TT/oocreuT^als avTod /xiKpov '^'
At fortasse melius rejicerentur, ut
Toiis ev Tt} KoXdaei avTov dvUcrdaL TTJi falsa etapocrypha, qua aileruntur de illo
ftacravov, oxav tv-^ol Taij-ras Troieifrfai cranio. Bellarmin. de Purgator. lib. ii.
virep avTwv. Mena. Graec. Januar. 19. cap. 18.
'^^ '^^
Vit. Patrum, edit. Lugdun. ann. Quare quod de Trajano et Falconilla
1515, fol. 105, col. 3, 4, et fol. 143, col. (quos liberates ex inferno orationibus Sti
1, 2; et edit. Antuerp. ann. 1615, p. 526 Gregorii et Theclae, ex Damasceno, et
et 656.
quibusdam aliis, vulgo fertur,) qua item
'^^
Quod si D. Thomas, banc historiam de cranio arido interrogate a Macario, ex
referens ex Vitis Patrum, dicit fuisse historia Palladii ad Lausum referuntur,
caput Gentilis, ipse nodum hunc tenetur ficta et commentitia sunt. Steph. Du-
enodare. Alphons. fliendoz. ut supra. rant. de Ritib. Eccles. lib. ii. 43,
cap.
''"'
Thorn. Aquinas, in lib. iv. J^entent. sect. 12.
VII.] OF PR AYE II lOK I II IC DEAD. 217
sui parvitatem non sentiretur, et ita non et terrores, saepe etiam ejulatus audisse
esset poena. Thorn, in iv. Sent. Distinct. plangentium quod animje dam-
dicebat,
XLV. QusEst. II. Art. 2. natorum eriperentur de manibus eorum
108 Durand. in iv. Distinct, xlv. Qucest. per eleemosynas et preces fidelium ; et
II. num. 8. hoc tempore magis per orationes Clunia-
^'•'^
Hoc tempore quidam religiosus ab censium, orantium indefesse pro defuncto-
Hierosolymis rediens, in Sicilia reclusi cu- rum requie. Hoc per ipsum Abbas Odilo
jusdam humanitate aliquandiu recreatus, comperto, constituit per omnia monasteria
didicit ab eo inter cetera, quod in ilia sibi subjecta, ut sicut prime die Novem-
vicinia essent loca eructantia flammarum bris solemnitas omnium sanctorum agitur,
incendia, quse loca vocantur ab incolis ita sequenti die memoria omnium in
Ollse Vulcani, in quibus animse reprobo- Christo quiescentium celebretur. Qui ri-
rum luant diversa pro meritorum qualitate tus ad multas ecclesias transiens, fidelium
200
Deus, cui soli cognitus est numerus suade fools, qiiod reprobi et prcssciii per
electorum in superna felicitate locando- depotionem rosarii vitam ceternam asse-
rum, tribue, quEcsumus, ut universorum
" that very reprobates,
f/ufi7itur ; by the
quos in oratione commendatos devout use of the rosary, might obtain
suscepimus,
vel omnium fidelium nomina, beatte prte- everlasting life." But the friars of his
destinationis liber ascripta retineat. (ireg. own order were so much ashamed thereof,
Opeia, Tom. v. col. 226; Alcuin. lib. that in the revival of his work of the
Sacramentor. cap. 18, Opera, col. ll'JO; Rosary, set out by Coppenstein, and
Missal. Roman, edit. Paris, ann. 152'J, printed at JMentz, ann. lf>24, they have
inter Orationes communes. quite cut it off and extinguished it.
-0'
Raphael Volateran. Comment. Ur- ^''•'
Bonaventur. in Prologo Vitae Fran-
ban, lib. xxi. cisci. Bernardin. de Busto, Rosar. Tom.
^"^ .So
Alanus de Rupe would fain per- Fi. Serm. xxvir. part. it.
220 ANSWER TO A JESUIT S CHALLENGE. [CH A p.
2"* Fulbert. Carnotens. Epist. lxvi. Inter cetera de Cluniacensium coetu per-
^"^ In quibus etiam locis animae repro- maximam et eorum abbate quaerimoniam
borum diversa luunt pro meritorum qua- faciunt, quia saspe per eos sui juris
quam
litate tormenta. Petr. Daniian. in Vit. vernaculos perdunt. Ibid.
OdiL Tom. i. Surii. Januar. 1. ^<"^
Allen of Purgatory and Prayer for
-"^
Quod orationibus et eleemosynis the Dead, lib. ii.
cap. 14.
-"^ Kal
quorundam, adversus eos infoederabiliter a. fiev-7rt(7T-6ws ex^' avTi)
vepl
concertantium, frequenter ex eorum ma- jj KadoXiKi] eKKXtia-ia, &C. tivvTOfiw^
fiour]
nibus eriperentur animae damnatorum. etpiyiev, -Trepi tc iraTpo^ Kal vlov Kalayiov
vu.] OF J'KAVEll FOK THK DEAD. 221
-"^
'EttI £e T(oi/ TeXevTi^trdvTwv 6^ 6v6- ^(ui/, »i oiKOVopiav eirouiore' TL oicpeXiidi'icre-
Tos fivi'jfi.a's irotovvraL, irpocrev^di Tat 6 TedveoSi el Se t/Xtos eujei toD ev-
/laTrfs ;
TfXovVTe^ Kal \aTpeia'i /cat oiKovopia^. Tavda Tous e/cetce diviicrev, dpa yovv pit)-
Ibid. p. 46G. oeh eucre/jet-ru) jU7(0t- a'yaOaTroteiTOj, ctXXa
^"'
'Ai/ay/catMs »i e/c/cXtjo-ta tovto eiri- KTt}a-d(Tdw (/)iXoi/s Tti/as, 6i ov fiouXeTai
TeXei, irapdSocriv Xafiovara 'jrapd'jraTepuiv. Tpoirov, I'JToi xpij'juaort Treto-as, I'JTOt (fiiXovi
Tts oe oi/i/ijo-eTat 6eo-/x6i' fxr^Tpoi kutuXv- ei> Trj TeXfvTrj, Kal euxe(T^o)(Tav
a^t6u(ras
€11/, il vufjLov Traxpos; Id. Hferes. Lxxv. Trepl avTOV, 'iva /u»;
Tt e/cei irdQij, p.riSe Ta
p. 388. vir'auTOv yev6p.eva tHiv dvi)KeaTUiV apap-
*" 'H Se
fi.i')Ti}p })juwi/ ij eK/c\t)<Tia et^e Tij^aTO)!/ e/c^jjTJiGp. Aerius, apud Epi-
tiecr/uoiis iv avTrj Keifxevov^, oXutoi/s, p.n phan. ibid. p. 386.
222 ANSWER TO A JESUIT S CHALLENGE. [c HAP.
-'*
213
"Oxi Trai/Tos TeGi/etoTos '/'WX'J "^'P^' Kai yap ovSe tovto kolvov cctti TOiS
XeiTai fiiyKTTa oia twv inrep avTov eiri- 'lepol's Te Kai aviipoii. Dionys. Eccles.
TeXovfievwv ev^wv, Kcci TrpoGCpopiiiv, Kai Hierarch. cap. 7, init. Et postea Ai6
:
eXetjfjLoiTvvwV Kai eK tov dvTiKeip.evov, Tots dviepoK ovK tTrevycrai TavTa kskol-
oTi ovx ovTio. Gobar. in Photii Biblio- fxmt.cvui'i.
alleged ; but unto those that did end their lives in such
a godly manner as gave pregnant hope unto the living that
their souls were at rest with God and to such as these :
namely, to testify the faith and the hope of the living con-
"
cerning the dead : the faith, in ^''declaring them to be
alive," (for so doth Dionysius also expound the Church's
intention in her public nomination of the dead,) " and as
God ; for the just, (both the fathers and patriarchs, the
prophets, and apostles, and evangelists, and martyrs, and
confessors, bishops also and anchorites, and the whole order,)
that we may sever our Lord Jesus Christ from the rank
of all other men by the honour that we do unto him,
and that we may yield worship unto him." Which, as
far as I apprehend him, is no more than if he had thus
the dead do not cut off all their sins, which is the only
^" Toils 5e (Js X^wvTa^ dvaKi^pvTTOvcra, XecTTepov (ri)fjiavdfj. Kal yap [uire^] Si-
Kai ftJs T)
OeoXoyia (pi]<rli/, oil veKpuiQevTai, Kaiwv TTOLOVfieda ti^v fxvr\fxriv, Kal xnrep
aXX' 6is BeiOTCtTrjv 5"")" ^'>^ davuTOV /ue- d/LiapTooXcJuv' inrep fxev dfxapTwXwv, v-wep
TaipoiTT^aavTa's. Dion. Eccles. Hierarch. eXeovs Qeov BeofxepoL' (f. ceo/xevoi') inrep
cap. 7. Oi yap fieiu TreTrttrTeu/coTes, tav Se SiKaiuiv, Kal iraTepwv Kal TraTpidpy^iDv,
KOI KOlfXriduXTLV, OVK VEKpOL. s'ktI Clcm. Kal dirotTToXuiv, Kal ehayye-
'Trpo(()t]Tu)v,
Constitut. Apost. lib. vi. cap. 29. XidTwv, Kal fxapTvpwv, Kal bfxoXoyr]TSiv,
2'8 eirLCTKoirwv Te Kal dvayu>pr\Twv, Kal "jrav-
1 Thess. iv. 13.
^'* Tos TOO TdyfxaTO's, tov Kvpiov li^aovv
'Q(peKei Se koL jj inre/j avTwv yivo- 'iva
fxevi) ehyi], el Kal Ta oXa twv lafiaTiov aW X/oio"rov d(popi(TU)nev dtro tJ|s tuov dv-
fj.ll diroKo-TTTOL, aXX' ovv ye 5ia to iroX- dptiiruiv Ta^ewi SidT{js irpo's avTov ti/u)js,
XaKii ev Kocfito rjjuas oi/Tas (TcftaXXecrdai Kal ari^a^ axnCo dnroSwfxev, Epiphan.
aKovai(j}9 te Kal eKovaiwi, 'iva to evTe- Hares, lxxv.
VII.
j
OF PUAYF.tt FOR THE DEAD. 225
day, and be freed from the prepared for the devil and
fire
one, and for the doth discover " and the one in
other, ; is
^2"
Luke XV. 7. Kal 6 pel/ ev oupavoi, 6 Si etrl
6pu)Tro9'
evvoia ovTC'S, oti ovk eariv
iii/
xa
k^i- Tij'i y>]i Old eirl yfj^ Xei\f/ai/a. Epi-
aoifievo^ 6 Kuptos tivl rwv dvdptuTriov, Kav phan. cont. Aer. Haeres. Lxxv.
Te fivpia (cat eireKeiva iv SiKatoa-uiiri ^^-
Olire pev iropicrp.d^ eixre^eiwi ovre
virdp-
XV 6Ka<rTos dudpwTrwi/. irajs ydp Ola's Te peTUVola's perd QdvaTOV. ov ydp Aa^/i-
f trj TOVTO o pkv ydp 'iaTi
;
9609, 6 ce dv- pos direpye-rai Trpo'i tov irXoucnov tKei,
P
226 ANSWER TO A JESUIT S CHALLENGE. [cHAr.
ou-re 6 -n-Xovato^ irpos t6i> AdX^apov, ovte (Ta(pu>i T€Te\eiu>TaL /leTaTtju kvTcZQev £k-
'APpad/x aTTOcrTeWei (tkuXwv tov -TreuijTu oi)fxiav. Id. contra Cathar. Haeres. iix.
ai-rel-rat, Kaiirep juexa i/cefrias tov eXejj- dSeXfpe, oTi ijTOi/idadii (tol to'TToi dvatrav-
" "^The faithful which have left this life holily, and removed
to thee their Lord, receive benignly, giving them rest out
of thy tender mercy." Thirdly, that in these prayers they
aim at those ends expressed by Epiphanius; as well the
" ^^^
O
Receive, Lord, prayers and supplications, our
and give rest unto all our fathers, and mothers, and brethren,
and sisters, and children, and all our other kindred and alli-
ance ; and unto all souls that rest before us in hope of the
everlasting resurrection. And place their spirits and their
bodies in the book of life, in the bosoms of Abraham and
Isaac and Jacob, in the region of the living, in the kingdom
of heaven, in the paradise of delight, by thy bright angels
bringing all into thy holy mansions. Raise also our bodies
225 '
T ~ » ' /^ ' 1 \ '
yei/es icat opoipvXov, Kai Trao-as Tos irpo- X/OKTTOs, ot' ou nravTCi eX'Tri'^Ofiev
'Ii/troOs
avairav(Tafji6va^ \j/v-)^d^ eir' eXiriot dva- eXeovi Tvyelv Kai d^ecrews dfiapTiwv.
<rTa<T6uii aiwvtov. Kai KUTdTa^ov xa Aid TovTO I'lfiiv Te Kai auTors, aJs dyadoi
irvevfxaTa aiiTwv /cat xa a-uifia-ra ev Kai <piXdvdpwiroi ©eos, dvev, d(f>e^, <Tvy~
^ipXiu) $(o^s, ev K6XTroL9 'AfipadfjL Kai Ta irapairTw/jLaTa rf/xaiv, Ta
')(u)pr)<Tov
lo-aaK 'Ia/ceo/3, ev )(wpai^ Jto'i'Taii/, eis
/cat eKouaia Kai Ta dKoucia, Ta ev yvuitrei Kai
pa(TiXeiav ovpavwv tv Trapaoeicrco Tpv(p7j^, ev dyvoiu, Ta TrpooijXa, Ta XavQdvovTa,
Ota Twv (pfDTeivwv Ta ev irpd^ei, to ev Siavoia, tu ev Xoyoj,
dyyeXwv crou eiirdymv
uTravTUi ets tos ayias a-ov fxovd'S. arvve- Ta ev 7ra<rai9 r]/iu)V Tats dvaaTpo(pa'i'S Kai
yeipov Kai xot (TwfiaTa i]fxwv ev vp-epa j) Toil Kivi']fxa<n. Kai xois piev TrpoXalioua^iv
wpi<Tai, Kara Tas dyias crov Kai dxl/evBel^ eXevdepiav Kai dveaiv 6oipt](Tai. »j/xas 6e
enrayyeXiai. ovk cWti/ ovv, Kvpte, xots Toiii nepiovTa's fvX6yr)(Tov, tJXos dyadov
SovXoi^ aov QdvaTo<s, eKdi^fiovvToov Kai
rifxwv elpriviKov -rrapexo/ievoi 'IM'" "^^ '"''
airo TOV atofnaTov Kai irpos rre tov Qeov TravTi TW Xaiu trov. Ibid. fol. 176. b.
F2
228 ANSWER TO A JESUIt's CHALLENGE. [cHAP.
no, not one man hath been without sin but thou alone, O
Immortal. Therefore, as a God full of compassion, place
thy servant in light with the quires of thine angels ; by thy
tender mercy passing over his iniquities, and granting to
him the resurrection."
Lastly, that these prayers have principal relation to the
judgment of the great day, and do respect the escaping of
the unquenchable fire of Gehenna, not the temporal flames
of any imaginary purgatory, is plain, both by these kinds
of prosopopoeias, which they attribute to the deceased :
" "-*
Supplicate with tears unto Christ, who is to judge my
poor soul, that he would deliver me from that fire which is
" ^^^I beseech all
unquenchable." my acquaintance and my
friends, make mention of me in the day of judgment, that
^-''
Oii^ek aya/xapTJjTOs, ovoeli tuii; dv- \l/vxn'', f^"" SaKpvai HpioTov iKeTevara-re,
dpwTTwv yeyovev, ei fxi)
(tv /.loye dddvaTe. oTTfOS fxe TTvpo'i e^e\7jTai tou dtrPecrrov.
CIO TOV SouXoV CTOV, £09 GfOS olKTLpfJ.(OV , Ibid. fol. 134. b.
iv (pusTi KaTUTa^ov uvv Tats yopo(jTa- " iKeTevti] TrafTas tows yvaxTToi's Kai
aiai'S dyyiXwv txov, Trj evcnrXay^via gov irpoarpiXel'i p.ov, fjLVeiav iroLelTe fiov kv
VTrepfiaivuiv dvofni/JLUTa, Kal irape^wv av- i]fj.epa fcptcetos, 'iva evpw eXeos eirl tox/
TO) Trjv dvdaTacnv. Ibid. fol. 121. b.
/SiJ/iOTos eKeiuou tou (po^epov. Ibid.
^^^ Tow ey^ovTa Kpivai Tr\v TaTrei.vi']v fiov
VII.
J
OF PRAYER FOR THE DEAD. 229
place me not on thy left hand, who with thy hands didst
fashion me ; but give rest unto him whom thou hast taken
away by thy command, O Lord, for thy great mercy ""s sake."
And by these prayers, which are accordingly tendered for
him by the living: " ^^'When in unspeakable glory thou
dost come dreadfully to judge the whole world, vouchsafe,
O Redeemer, that this thy faithful servant, whom thou hast
taken from the earth, may in the clouds meet thee cheer-
"
fully." -^'They who have been dead from the beginning,
with terrible and fearful trembling standing at thy tribunal,
await thy just censure, O Saviour, and receive God's righteous
^^o
BejSofjpopwfxevo^ Tats dfxapTLaL<i, kol (TOV, TTLCTTei. TOV TT/OOS (Te fXCTaCTTaVTOf ,
yeyvfiviofxevo^ KaTopOwfiaToov, Kpavyd'^u} Kal TJ/s d'iBiov Tpv(pi}? crov Kal fxaKapio-
Tw -TrvevjXiiTi, i\ fiopd TtJov crKia\r\Ktiiv. jxi] T7)Tos d^itixTov. Ibid. fol. 122. a.
^^^
fxe T^v ToXiuvav aTroppiilfrii diro tov (TOV Ouoels eK(p6v^eTaL eKcl to ^o(iep6v
vpOfTooirov , fit] fie i^ evoivvfiuiv (jTt']irri^ 6 T^s KpLiTews tov jiripni. lia(Ti\ei'S, dvva-
XE/Ocrt cnu jic TrXatras. dW dvdiravrrnv ov OTal aTrai/Tes (Tvv toIs <5ouXots clfxa
TTpofreKdjioxj TrpocrTu^eL a-ov, K-vpie,
tjj irapKTTavTaL, Kal <pwvTJ^ KpLTov (jiojiepdi,
Old TO fiiya trou eXeoi. Ibid. fol. 138. b. Tous dixapTij(TavTa^ Xaov^ ets Kpi(Ttv yt-
'A(f)pd(TTu> Tjj 000;; <Tov oTav e\6i)S evvi]i, t0 ))S, XjOKTTt, pixrai tov oovXov
liUTL T(o <7(o TrapecrTrnTei, ol dir' alwvoi (TOV oovXov, irapaKuXovfxev ere, Kal dKa-
V€Kpol \j/>j(f)0u dvafxivovcri Ti/y crijv ol- TUKplTOV UVTOV TOTE 6taTl)(0JJ<rOI/, I'lVlKa
Kaiav, i)«)T»)p, Kai rrju deiav tKde-^^ovTaL «7rav TrapaaTij (joi Toi KpiTTJ
ftpoToi
iiKaiOKpL<Tiav. Tore (^ettrai tov covXov fieXXwv Kpivc(TQai. Ibid. fol. 138. ii.
230 ANSAVER TO A JESUIT S CHALLENGE. [chap.
away, because it was not as yet hatched,) and all the reasons
produced by Epiphanius will not withhold our Romanists
from absolutely subscribing to the opinion of Aerius this ;
^'^
Ad hoc etiani est universalis ec- si purgatorium post mortem non pona-
clesise consuetudo, quse pro defunctis tur. Thorn, contra Gentiles, lib. xiv-
oral; quae quidem oratio inutilis esset, cap. 91.
VII ,]
OF PR.AYEK FOR THE DEAD. 231
tions were to be made for the dead and. Whether the dead .''
Deo pro mortuis ; non beatis certe, neque esse judicarunt. Cassand. Consultat. ad
damnatis ad inferos, quod plane esset ab- Ferdinand, i. et Maximilian, ii. Art. 24.
01' rUAYER FOR THE DEAD. 233
VII.]
fie-rd T11V 6K TOV (Tw/jLaTOi t^oSov tJjs lica Oxoniensis Academiff Bibliotheca.
^*^ Obscure
x^uXTJ'i, KUTo. irpovoidv Tiva r] cnrovoriv, licet docemur, per hanc
TUX^Iv ToilS dvdpOOTTOVi.
U)(/>c\£iaS Ttl/ds sententiolam, novum dogma quod latitat :
Justin. Resp. ad Orthod. Qusest. lx. dum in praesenti seculo sumus, sive ora-
-*- tionibus sive consiliis invicem posse nos
Tj'J/xos oovpoixevoiaiv eTuxria Tis Kev
dfJLVVui. 'Ei/6ao' uKO^ fJi€p6irea-(Tt, Ta 6' coadjuvari ; cum autem ante tribunal
vaTUTa ot'o-^ta irdvTa. Greg. Nazianz. Christi venerimus, non
non Daniel,
.Tob,
in Carm. de Rebus suis. nee Noe rogare posse pro quoquam, sed
^*^
Post mortem poena peccati est im- j
unumquemque portare onus suum. Hie-
medicabilis. Theodoret. Quaest. in lib. ii. ronym. lib. iii. Commentar. in Galat.
Reg. cap. 18, 19. I
cap. 6.
234 ANSWEE TO A JESUIT S CHALLENGE. [cHAr.
2*® to
^Qv ai fiev eKK\tj(Tia(TTiK6v (f>po- vi]fia, oiiSel^ aTToXuEToi x?/? KoXdcrews.
vtjfia, al Se trvveKpoTOvv to aTToySXtjToc. Ibid.
Phot. Bibliothec. Vol. ccxxxii. sPatJjs av oirwi, Tavra fiev opVwi
247 "Oti KoXdarei irapaOLOo/uLevoi otou
o'l TJj elprKyQai Trap' ij/iwi/, dTropeiv oe
TuiV dfiapTtoXiov KadaipovTUL t>;s KUKiai 'ev€Ka T^s deap\LKiji dyaOoTtjTos 6 lepdp-
ev avTri, Kal /xeTa tiji/ Kadaprnv diro- T^jj? ^eiTai,Toil' rJnapTij/ieuuiii aiTwv tw
XvovTaL T7;s icoXa'crefos. Kai tol ov iravre^ KeKOifj.i}fj.evw TjjV dfpecTLV, Kal ti;!/ xots
irapaSodeuTEi ttj KoXdcrei. Kctdaipovrai Oeoeioiariv ofLOTaytj Kal (f)avoTdTr]u diro-
Kal diToXuovTai, dWd Tivt's. Kal on, KXtjpcoo-iv. Dionys. Ecclesiast. Hierarch.
oirep ecTif t<\)j6e? TrJ9 eKKA.j((ri'as (ppo- cap. 7.
VII.] OF PRAYER FOR THE DEAD. 235
lltpi 06 Tj/s eiptifxevrj's euX''* 'J" " d^iav viro Toil' fiiKaiOTaTuiV X,vywv dvTC-
TOKpaTopo^ Qeou eo'TL. fxefxadi^Kev ovv eK yiwv. anei 6e au-ra yeveaOai, Kal Stopri-
Twv ^eoTrapacoTow Xoyitau, oti tois 6(Tiw^ ^tjvdi T019 o(Ti(i)9 Puiiyaci ras Upas a'l/xt-
"
power only to '^"separate those that are already judged
of God," and, by way of " "^^declaration and convoy, to bring
in those that are beloved of God, and to exclude such as are
yddw deu), Kal -rots irapovaiv eKcpavTopL- ddeov^ dTTOKXijpouvTOi. Id. ibid.
^^*
ictos eiJi<f)aLvwv to. tol'S orrloi.^ earofxeva Super terrain, inquit; nam in hac
SSipa. ouTw Kal Ttt? dcpopLcrTLKci^ ey^ouaiv ligatione defunctiim nusquam dixit ab-
OL lepdpy^aL dwdfieLi, to's eKfpavTopiKol solvi. Gelas. in Comment, ad Faustum.
255
tSsv deiwv SiKaLWfiaTwv, &c. Id. ibid. Quod manens in corpore non rece-
251
Vide Eucholog. Graec. fol. 151. b. perit, consequi exutus came non poterit.
et 152. a. Leo, Epist. Lxxxix. vel xci.ad Theodor.
VII ]
OF PKAYEll I'OR THE DKAU. 237
remaining in his
body hath not received, being unclothed of
his flesh he cannot obtain," saith Leo.
Whether the dead received profit by the prayers of the
by the oblations that are made for them." And, long after
them, by Petrus Cluniacensis, in his treatise against the fol-
lowers of Peter Bruse, in France: " '''^That the good deeds
of the living may profit the dead, both these heretics do
deny, and some Catholics also do seem to doubt." Nay, in
the West, not the profit only, but the lawfulness also of
these doings for the dead Avas called in question as partly ;
sulting with Pope Gregory, about 730 years after the birth
apostoli ejus successores haec scriptis in- dentes recipi creduntur, theologi dubi-
timaverint. Nesciunt quidem illi plura tant ; nee
quicquam de re dubia
est
the infants that depart out of this life without baptism are
now believed to be received, the divines do doubt ; neither
is there any thing to be rashly pronounced of so doubtful
a matter," saith Maldonat the Jesuit. The Dominican
Friars, that wrote against the Grecians at Constantinople,
in the year " ^into this Limbus the
1252, resolve, that holy
Fathers before the coming of Christ did descend ; but now
the children that depart without baptism are detained there :"
so that in their judgment that which was the Limbus of
fathers is now become the Limbus of children. The more
common opinion is, be two distinct places, and
that these
that the one is appointed for unbaptized infants, but the
other " ^now remaineth void," and so " * shall remain, that
it
may bear witness as well of the justice as of the mercy
of God." If you demand, how it came to be thus void
and emptied of the old inhabitants, the answer is here
" That our Saviour descended into hell"
given, purposely
" to deliver" from hence " the ancient Fathers of the Old
Testament." But " ^hell is one thing, I ween," saith
and " Abraham''s
Tertullian, bosom," where the Fathers
of the Old Testament rested, "another;" "''neither is it
to be believed that the bosom of Abraham, being the habita-
tion of a secret kind of rest, was any part of hell," saith
St Augustine. To say, then, that our Saviour descended
into hell to deliver the ancient Fathers of the Old Testa-
ment out of Limbus Patrum, would by this construction
prove as strange a tale as if it had been reported, that
Cassar made a voyage into Britain to set his friends at liberty
in Greece.
but " before Christ's none ever entered
Yea, passion
into heaven," saith our Challenger. The proposition that
*
In quem (Limbum) ante adventum Dei. Hen. Vicus, de Descensu (/hristi
Christi sancti patres descendebant : nunc ad Infer, sect. 41. Vide Abulens. Para-
vero pueri, qui absque baptismo dece- dox. V. cap. 188.
dunt, sine
poena sensibili detinenlur. ^
Aliud enim ut puto, aliud
inferi,
Tractat. contra Grasc. in Tomo auctorum
quoque Abraha; sinus. Tertull. advers.
a P. Steuartio edit. p. 565. JMarcion. lib. iv. cap. 34.
^
Nunc vacuus remanet. Bellar. de •"
Non utique sinus ille Abrahfe, id est,
Purg. lib. ii.
cap. 6.
*
secretae cujusdam quietishabitatio, aliqua
Manet autem, manebitque, licet va-
pars inferorum esse credenda est. Au-
cuus, hie infernus ; ut testimonium per-
gustin. Epist. 99, ad Evodium.
hibeat turn justitis turn misericordiae
240 AN'SWKK TO A JESUIT S CHALLENGE. [chap.
'
Quod aniniffi piorum non fuerint in sect. 41. p. 129. Vide Thorn, in part.
ccelo ante Christi ascensionem. Bellarm. III. Summ. QusBst. lii. Art. 4. ad 3.
'^
Acts XV. 11. (quod olim in S. Irenaci Coenobio Lugdu-
'8
Habak. ii. 4 ; Rom. i.
16, 17. nensi,hodie in publica Cantabrigiensis
'3
1 Thess. iv. 16. Academife Bibliotheca asservatur) histo-
20
Rom. iv. 6—9 ; Gal. iii. 8, 9.. riae huic prsemittitur ista praefatio : EIttc
2' 22
Psalm xvi. 11. Luke xvi. 28. 5e Kal eTepav -K apa^o\}']v . Dixit autem
23
Matt. viii. 11, 12. aliam parabolam. Cui similis etiam in
2^
Sed ]\Iarcion aliorsum cogit, scilicet Missali Romano (feria 5 post Dominicam
utramque mercedem Creatoris, sive tor- 2 Quadragesima;) legebatur, Dixit Jesus
menti, sive refrigerii, apud inferos deter- discipulis stiis parabolam hanc. Verum
minet eis positam qui legi et prophetis in Missali reformato duae postremse voces
obedierint ; Christi vero et Dei sui cocles- sublatse nuper sunt.
tem definiat sinum et portum. Tertul. 2**
Ma/oicos. 'Ev Toi ai5?j eiirev eivai tou
lib. iv. cont. Marcion. cap. 34. Vide 'A(3padfi,ovK evTrj (iaaiXeia tSiv ovpavwv.
etiam lib. iii. cap. 24. — 'AouftavTios. 'AvdyvtoQi ort ev tw a3j;
2*
In D. Bezae Graeco-Latino evangeli- Xeyei tov 'AfSpadfi.
—
MapK. 'Atto tov
orum venerandifi vetustatis exemplari, arvvofitXeTv aiiTM tov TrXova-ioVjdeiKVvvTa^
242 ANSWER TO A JESUIT S CHALLENGE. [chap.
-*^
who, though he come short of Adamantius, in making
ofiov ovres.
—'ASa/iavT. To ofxiXelv tt/oos Kal OVK eh tjjV yfjv. Orig. Dial. ii. cont.
dX\t)\ov9 i'jKov<rai, to Se Xeyo/xevov 'ya'^f'-^ Marcion.
2^
ixeya ovk tJKOvara's' to yap ovpavov Kal Respondebimus, et hac ipsa scriptura
T^s y^s TO juecroi/ ^da-fxa Xiyei MapK. revincente oculos ejus, quae ab infemis
AvvaTai ovv -ris d-Trd yfi? ecus ovpavov discernit Abrahae sinum pauperi : aliud
opSu ;
aSuvuTov. eirdpa^ Toi/s ofpdaX- enim ut puto, aliud quoque Abrahs
inferi,
/j.oii'S
avTov iSelv ovvaTai tjs diro yj/s, sinus. Nam et magnum ait intercedere
}) fidXXov aTTo Tov ttSov eh tov ovpavov regiones istas profundum, et transitum
bpav ; ei /x?/ of/Xov otl (pdpay^ })v ev jiieerw utrinque prohibere. Sed nee allevasset
avTwv. — 'ASafjLavT. Oi cruifxaTiKol ocpdaX- dives oculos, et quidem de longinquo,
avTov, 6is TOV ovpavov TretpvKev eiraipeiv, tamen inferis, interim refrigerium prasbi-
VIII.]
OF I,IMBUS PATRUM. 243
turam animabus justorum, donee con- I Bellarmin. de Christ, lib. iv. cap. 11, in
summatio rerum resurrectionem omnium {
fine,
^o in his ipsis tanti
plenitudine mercedis expungat. Id. ibid. Quanquam magis-
-^
Augustinus, etsi in Epist. xcix, tri verbis, ubi ait dixisse Abraham, Inter
ambigere videtur, an sinus Abraham, vos et nos chaos magnum firmatum est ;
ubi erant animae Patrum olim, in inferno satis, ut opinor, appareat non esse quan-
esset, an alibi; tamen lib. xx. de Civit. dam partem et quasi membrum infero-
Dei, cap. 15, affirmat in inferno fuisse; rum tantae illius felicitatis sinum, Au-
ut ceteri omnes patres semper docuerunt. gust. Epist. XCIX.
q2
244 ANSWER TO A JESUIT S CHALLENGE. [CHAF.
dity to believe, that the old saints which held the faith of
Christ to come were in places most remote from the tor-
ments of the wicked, but yet in hell, until the blood of
Christ, and his descent into those places, did deliver them,
truly from henceforth the good and faithful, who are
redeemed with that price already shed, know not hell at
all." If satis ut opinor apparet, " it appeareth sufficiently,
as I think," must import doubting, and si non ahsurde credi
" if it do seem no
videtur, absurdity to believe," affirming ;
I know not, I must confess, what to make of men''s speeches.
The truth is, St Augustine, in handling this question,
discovereth himself to be neither of the Jesuit's temper nor
belief. He esteemed not this to be such an article of faith,
that they who agreed not therein must needs be held to be
of different religions : as he doth modestly propound the
reasons which induced him to think that Abraham's bosom
was no member of doth he not lightly reject the
hell, so
*i
Si enim non absurde credi videtur, requiescentem pauperem vidit, vel para-
antiques etiam sanctos qui venturi Christi disi censendus vocabulo, vel ad inferos
tenuerunt fidem, locis quidem a tormentis pertinere existimandus sit, non facile
quiem, quo ab angelis pius pauper ablatus Neque enim et lux ibi non est propria
est, nescio utrum
quisquam possit audire ; qua;dam et sui generis et profecto magna ;
et ideo quo modo eum apud inferos creda- quam dives ille de tormentis et tenebris
mus esse, non video. Id. de Gen. ad Lit. inferorum, tarn utique de longinquo, cum
lib. xii. cap. 33. magnum chaos esset in medio, sic tamen
^^
Quanquam et illud me nondum in- vidit, ut ibi ilium quondam contemptum
venisse confiteor, inferos appellatos, ubi Id. ibid. cap. 34.
pauperem agnosceret.
3' Sinus Abrahae est beato-
justorum anim<E requiescunt. Id. ibid. requies
^^
Quanto magis ergo post banc vitam rum pauperum, quorum est regnum coe-
etiam sinus ille AbrahcX paradisus dici lorum, in quo post banc vitam recipiun-
potest, ubi jam nulla tentatio, ubi tanta tur. Id. Qujcst. Evangel, lib. ij. cap.
^®
KoXttous oe Tov 'AfSpaafx, Kal tou *'
Ibimus ubi sinum suum Abraham
'larauK, Kal tov 'laKwjS, 6 AiovovcTLOi 'Ape- sanctus expandit, ut suscipiat pauperes,
OTrayL'Tij'i xas jua/cojotas Xjj^e^s <pi}<7l Tas sicut suscepit et Lazarum; in quo sinu
inroSexpfxevus tovi SiKaiovv eis tjjV uvtcov requiescunt qui in hoc seculo gravia at-
Kal fiaKapLwraTt^v TeXeLuxriu. Tit.
ay»/jO(o qiie aspera pertulerunt. Id. de Bono
Bostr. in fin.
cap. 16 Lucae. Mortis, cap. 12.
^* *- In
KoXirot Se ela'LV, aJs dlfxai, twv fiuKct- paradisum ascenditur, in infer-
pitav iraTpiap'x^tov Kal twv Xolttwv dyiuw num descenditur. Descendant, inquit,
dirdvTwv, al ^eioTaTai Kal /naKapicrTaL in infernum viventes. Ideoque Lazarus
Xjj^ets, al TOV'; deoeiSel^ vTroSe-^ofievai. pauper per angelos in Abrahas sinum est
wdvTa's eis ti]v ev avTal'i
dyi\pw Kal fia- elevatus. Id. in Psalm. xLviii.
pauperem bonis om-
''^
KapiaiTaTiiv TeXeiwcrii/. Dionys. Eccles. Vide ilium
Hier. cap. 7- nibus abundantem, quem sancti patri-
*"
Veni in gremium Jacob; ut sicut archs; requies beata circumdabat. Id.
(Lazarus pauper in Abrahfe sinu, ita etiam ibid.
tu in Jacob patriarchs tranquillitate re- •**
Lazarus, in Abrahae sinu recumbens,
quiescas. Sinus enim patriarcharum re- vitam carpebat seternam. Id. in Psalm,
cessus quidam est quietis seternffi. Am- cxviii. Serm. ui.
bros. Orat. de Obitu Valentiniani Imp.
VIII. j OF LIMBUS PATRUM. 247
**
Aia TL yap fjLi] Ad\apo<i eloe tov et dives purpura tectus mansit in inferno.
•w\o\)(Tiov ;
iv tu> <pwTL virdpywv
tTret^r) 6 Ibid.
TOV ev Tu> (TKOTei ecTToiTa ov pXeirei, dXK' *^
Kat Aa'^ajOos /xev, 6 T(Lv oupavwv
6 CV TM (TKOTei TOV £U TO) <}jU)tI OVTa OpU. a^ios Kctt Tjji
ISamXfia^ ttji eKel, i]\k(o-
Chrysost. Homil. in Divit. et Lazar. Tom. fievos Tats Twv kvvwv irpoeKeiTo yXtoT-
V. edit. Savil. p. 730. T-ais, Xifxw fxaxop^evo^ fiii)i/6Ket .
Chrysost.
'"''
E tenebris autem quas sunt in luce lib. i. de Provident, ad Stagir. Tom. vi.
tuemur :
Quod contra facere in tenebris edit. Savil. p. 96.
e luce nequimus. Lucret. de Rer. Nat. *" MeTa TOV Xifiov Kai -ra eXk-j; Kai tiji/
*^ ^'
To) Tous KoA.7rous 'Afipaafj. dvTi ttjs '0 /xev Aa'^a/oos i/v iv a'oo/cijTots t/oU-
"
Jew Philo
Of Abraham, writeth, that
the "^having left
this mortality, he was adjoined to God's people, enjoying im-
to the angels ;"" even as our Saviour
mortality, and made eqvial
speaketli of the children of the resurrection, Luke xx. 36. So
where Job saith, Naked came I
my mother's womb, out of
and naked shall Greek schools expound
I return thither, the
it thus: "Thither, ""'^namely, unto God, unto that blessed
end and rest;" '"^Hinto the place that is free from sorrow."
Which the author of the Commentaries upon Job, ascribed
will I
Origen, expresseth thus at large:
to go, "'"''^Thither
*'
Prudent. Cathemerinoin, Hymn. x. ubi est immaculatorum beatitude, ubi est
""^
'Afipadfx iKXiTTcov to. 6y))Ta, TrpoffTi- veracium Isetitia et consolatio. Illuc ibo,
6fTai TO) Qeou Xaw, Kapirovfievo^ d(pdap- ubi est lux et vita, ubi est gloria et jucun-
<riav, icros ayyc/Voiv yeyovio^, Philo in ditas, ubi est hetitia et exultatio, vel unde
lib. de Sacrific. Abelis et Cain, non procul aufugit dolor, tristitia et gemitus, ubi ob-
ab initio. liviscuntur priores tribulationes has quae
^^
Nimirum ad Deum ; ad ilium, in- sunt in corpore super terram. Illuc ibo,
quam, beatum finem et requietem. Catena ubi est tribulationum depositio, ubi est
GriEC. in Job. cap. i. a P. Comitolo con- remuneratio laborum, ubi Abraha; sinus,
versa. ubi Isaac proprietas, ubi Israel familiari-
''^
Eis TOV TOTTOV Toy TTiudoU'S cXcildcpOU. tas, ubi sanctorum anima, ubi angelorum
Caten. MS. D. Augustini Lindselli. chori, ubi archangelorum voces, ubi Spiri-
'^^
lllo, inquit, ibo, ubi sunt tabemacula tus Sancti illuminatio, ubi (^hristi reg-
justorum, ubi sunt sanctorum glori;e, ubi num, ubi a?terni Dei Patris int'ecta gloria
est fidelium requies, ubi est piorum con- atque beatus conspectus. Orig. in Job.
solatio, ubi est misericordium haereditas, lib. i.
250 ANSWER TO A JESUIT S CHALLENGE. [chap.
and groaning fly away, where they forget the former tribu-
lations that they sustained in their body upon the earth.
Thither will I go, where there is a laying aside of tribula-
tions, where there is a recompence of labours, where is the
bosom of Abraham, where the propriety of Isaac, where the
familiarity of Israel, where be the souls of the saints, where
the quire of angels, where the voices of archangels, where
the illumination of the Holy Ghost, where the kingdom of
Christ, where the endless glory and blessed sight of the
eternal God the Father." What difference, I pray you now,
is there betwixt this Limbus Patrum and heaven itself?
Of Abraham's bosom Gregory Nyssen writeth after this
manner il 66
As by a certain abuse of speech we call a bay
of the sea an arm or bosom, so it seemeth to me that the
Avord doth signify the exhibition of those unmeasurable good
*^
"QcTTfjO ovv TijV iroidv Tov TreXayovi Dialog, de Anima et Resurrect. Tom. ii.
man that hath ever heard of the Elysian fields, that there
is some local determination, which is called Abraham''s bosom,
to receive the souls of his sons, even of the Gentiles; he
G8
Kat yctjO o'l
irepl tov Afipadfi iraTpi- Abraham Deo credidit, nullo sub jugo
dpxai, TOV fiev iSelv to. dyadd Trjv eiri- legis, nee in signo circumcisionis. Earn
dufjiiav e(Txov, koI ovk dvrjKav eiri^i]Tovv- \
itaque regionem sinum dico Abrahae, etsi
res Tiji/ eirovpdviov iraTpioa, (caOais <pi]tTLP non coelestem, sublimiorem tamen inferis,
u diroaToXo^. d\X' ojueos ev tw eXiriX^etu interim refrigerium prsebituram animabus
tTi Ti]v Xa'ptf ctiTt, TOV Qeov KpeiTTOV Tl justorum, donee consummatio rerum re-
TTcpl i]fxwv Trpol3\e\l/ap.£Vov, kutu ti]v tov surrectionem omnium plenitudine merce-
riauXou xwpl^ rlficov
(i>uivr\v ,'iva firj, <^))cri, ;
dis expungat. Tertullian. lib. iv. contra
T£/\6ta)0ft)cri. Id. do Hominis Opificio, Marcion. cap. 34.
cap. 22. '" Exeuntes de
corpora ad introitum
Unde apparet sapienti cuique qui
*''
ilium regni coelestis per custodiam Domini
aliquando Elysios audierit, esse aliquam fideles omnes reservabuntur; in sinu sei-
localem determinationem, quae sinus dicta licetinterim Abrahae collocati, quo adire
sit Abraha;, ad recipiendas animas filio- impios interjectum chaos inhibet, quo-
rum ejus etiam ex nationibus, patris sci- usque introeundi rursum in regnum coe-
heaven"" before the coming of Christ ; yet that he doth " think
that no soul before Christ did ascend into heaven since Adam
sinned and the heavens were shut against him, but all were
" '^as I do
detained in hell." And, think," saith the Greek
of Zacharias's " even our
expositor Hymn likewise, fathers,
Abraham, Isaac, and Jacob, and the whole quire of the holy
prophets and just men, did enjoy the coming of Christ."
Of which coming to visit the Fathers in hell, "St Jerome,
'^Ruffinus, '^Venantius Fortunatus, ^"Gregory, *^'Julianus
Toletanus, and ^"Eusebius Emissenus, as he is commonly
called, interpret that question propounded by the Baptist
unto our Saviour, ^^At'i thou he that should come, or look
we for another? which exposition is by **^St Chrysostom
justly rejected as utterly impertinent and ridiculous. Ana-
stasius Sinaita affirmeth very boldly, that "-''all the souls, as
well of the just as the unjust, were under the hand of the
devil until Christ, descending into hell, said unto those that
were in bonds. Come forth ; and to those that were in durance,
Be " For '^'he did not
at liberty.*" only," saith he in another
" dissolve the
place, corruption of the bodies in the grave,
but also delivered the captivity of the souls out of hell,
wherein they were by tyranny detained ; and peradventure
*' 'El/ ^*
avTrj 6 aojjs co-KuXeuOj}, ev nvTrj Simulque considerandum, quod A-
Twv odvvwu
o 'ASdfx diriiWdyii. Id. in braham apud inferos erat ; necdum enim
Hexamer. lib. vii. Christus resurrexerat, qui ilium in para-
^* disum duceret. Antequam Christus mo-
Tijs Tov 'Aodfj. xj/vxt}^ ev KaTaSiKri
QavaTov KaTexofievfi?, kul /SooicrJis Trpos riretur, nemo in paradisum conscenderat,
TOV eavTrji 06(nr6Ti)v oiairavTo<i, (sive nisi latro. Rhomphjea ilia flammea et
8iT]veKti)'i,) Kal Twv e\ja.pe(jTi](TUVTtov T(a vertigo ilia claudebat paradisum. Non
06(o, Kai OiKaioidivToov ev tw (pvaiKca poterat aliquis intrare in paradisum, quem
vofxw, crvyKaTe-^OfJievoov tm 'Aodfi, crvfx- Christus clauserat : latro primus cum
•TrevdouvTwv te kuI (tv/ulISooovtcov. Athan. Christo intravit. Homil. in Luc. xvi.
de Salutar. Advent. Christi, advers. Apol- de Divite, Tom. ii. Oper. Chrysostom.
linar. Latin.
^'
Kat yap opuiv eauTov aKvAevofj.evov, Paradisus pauperis sinus erat Abra-
KaTeKOTTTev tavTov' opwv Se Kal xoiis ham. Ibid.
^-
•jroT6 /cXatoj/xas inr' avTov vvv
xj/dWov- Dicat mihi aliquis, In inferno est
Tas ev E^vpLw, 6iepp7](7ar6v eavTov. Auctor paradisus? Ego hoc dico, quia sinus
Serm. in Passion, et Crucem Domini, in- Abrahffi paradisi Veritas est ; sed et sanc-
ter Opera Athanas. tissimum paradisum fateor. Ibid.
OV LIMBUS PATIIUM. 255
III.]
" Sub
corpove terrse
In parte ignota quidara locus exstat apei'tus,
Luce s^sua fretus; Abrahse sinus iste vocatur,
Altior a tenebris, longe semotus ab igne,
Sub terra tamen."
against all men until the end of the world come, and the day
"
'"paradise"" he leaveth open
of the last judgment. Only for
sub die passionis in revelatione paradisi so- bellum, quo constituimus omnem animam
los illic commartyres suos vidit ; nisi quia apud inferos sequestrari in diem Domini.
nullis rhomphffia paradisi janitrix cedit, Tertul. de Anima, cap. 55. Omnes ergo
Velis ac
nisi qui in Christo decesserint ? Tota pa- aniniffi penes inferos? inquis.
Vide jam illic et refrigeria
radisi clavis tuus sanguis est. Ibid. nolis, et supplicia
etiam lib. de Resurrect. Carnis, cap. 43. habes, pauperem et divitem, &c. Cur
^''
Si persecutio venerit, imitemur latro- enim non putes animam et puniri et foveri
nem si pax fuerit, imitemur Lazarum. in inferis, interim sub exspectatione utri-
;
et
Simartyrium fecerimus, statim intrabi- usque judicii in quadam usurpatione
mus paradisum ; si paupertatis poenam Candida ejus? Ibid. cap. ult.
256 ANSWER TO A JESUIT S CHALLENGE. [cHAr.
unto which also the Lord did descend, that he might let
forth those that were bound out of prison." Lastly :
^* ^<"'
Invocavit ergo Redemptor noster
Quod si Christus Deus, quia et homo,
mortuus secundum scripturas et sepultus nomen Domini de lacu novissimo, cum
secundum easdem, hie quoque legi satis- in virtute divinitatis descendit ad inferos,
fecit, forma humanee mortis apud inferos et destructis claustris Tartari, suos quos
functus ; nee ante ascendit in sublimiora ibi reperit eruens, victor ad superos ascen-
coelorum, quam descendit in inferiora ter- dit. Id. lib. ii. in Lamentat. Jerem.
'"'
Infemus locus suppliciorum atque
compotes sui faceret; habes et regionem
inferum subterraneam credere, et illos cruciatuum est, in quo videtur dives pur-
cubito pellere, qui satis superbe non pu- puratus ; ad quem descendit et Dominus,
tent animas fidelium inferis dignas ; servi ut vinctos de carcere dimitteret. Id. lib.
vi. in Esai. cap. xiv.
super Dominum, et discipulisuper magis-
1"-
trum, aspernati si forte in Abraha sinu Descendit ergo in inferiora terras, et
exspectandcB resurrectionis solatium car- ascendit super omnes ccelos Filius Dei, ut
pere. Ibid. cap. 55. non tantum legem prophetasque comple-
^^
Dominus noster Jesus Christus ad ret, sed et alias quasdam occultas dispen-
fomacem descendit inferni, in quo clausae sationes, quas solus ipse novit cum Patre.
et peccatorum justorum animae tene-
et Neque enim schre possumus quomodo et
bantur, ut absque exustione et noxa sui angelis, et his qui in inferno erant, san-
eos, qui tenebantur inclusi, mortis vinculis guis Christi profuerit ; et tamen pro- quin
liberaret. Hieronym. lib. i. in Daniel, fuerit nescire non possumus. Id. lib. ii,
''
seemetli, too
unadvisedly here, descended into the lower-
most parts of the earth, and ascended above all heavens,
that he might not only fulfil the law and the prophets, but
certain other hidden dispensations also, which he alone doth
know with the Father. For we cannot understand how the
blood of Christ did profit both the angels and those that
were in hell; and yet that it did profit them we cannot be
ifirnorant."Thus far St Jerome touching; Chrisfs descent into
the lowermost hell, which Thomas and the other schoolmen
will not admit that he ever came unto.
Yet this must they of force grant, ifthey will stand
" ^"^
to the authority of the Fathers: It remained," saith Ful-
" for the full our redemption, that man
gentius, effecting of
assumed by God without sin should thither descend, whither
man separated from God should have fallen by the desert of
sin that is, unto hell, where the soul of the sinner was
;
fernum, ubi solebat peccatoris anima tor- dentem adinfernum animam justi dolores
ad sepulchrum, ubi consueverat solverentur infemi. Ibid.
queri, et
Expers peccati Christus, cum ad
'05
peccatoris caro corrumpi ; sic tamen, ut
nee Christi caro in sepulchro corrumpe- Tartari ima descendens, seras infemi janu-
retur, nee infemi doloribus anima torque- asque confringens, vinctas peccato animas,
retur :
quoniam anima immunis a pec- mortis dominatione destructa, e diaboli
cato non erat subdenda supplicio ; et faucibus revocavit ad vitam. Ambros. de
carnem sine peccato non debuit vitiare Mysterio Paschae, cap. 4.
R
258 ANSWER TO A JESUIT S CHALLENGE. [chap.
abditas Tartari sedes Filius hominis pene- Cffisarius Arelatens. de Pasch. Homil.
travit ; sed ubi retentus esse inter mortuos III.
'" Nee ipsam tamen rerum partem "* "Av eis acov KaTiri, (rvyKciTcXde,
noster salvator mortuus pro nobis visitare yvwdi Kal Tct eKetare tov X.pi<rTov /uucttj/-
contempsit, ut inde solveret quos esse pia, Tts ); oiKovo/xLa Tij^ SnrXij^ Karajid-
solvendos secundum divinam secretam- (retos, Tts 6 Xoyos' aTrXws coi^et TTcti/Tas
que justitiam ignorare non potuit. Ibid, CTTK^aveis, »} KaKeZ tous Tna-TevcravTa^ ;
by ^^"Anastasius
Sinaita, Jovius, ^^^Damascen, ^^'Jobius or
^^^CEcumenius, ^''Michael Glycas, and his transcriber ^-^The-
odorus Metochites. The author of the commentary upon
St PauPs Epistles, attributed to Ambrose, saith, " that
having triumphed over the devil he descended into
^^•^
the
olKovofxia ;
iva KciKei Trdrrai al xj/vxal, CXI.
aKOUcraarai tou Kiipvy/xaTOi, Tjif ixeTa- '2'
Jobius de Verbo Incarnate, lib.
voiav evSei^wvTai, ); x))!/ koXuitlv ciKULav ix. 38. in Photii Bibliotheca,
cap.
elvai, St wv ovK eTricTTevarav, o/ioXoyijcraxri. Volum. ccxxii,
Ibid. '32
Johan. Damascen. de Orthodoxa
11^ Oil oti
oiJTrou ^jjcTETe irepl avTov, Serm. de De-
fide, lib. iii. cap. ult. et in
Treto'as xoi/s woe ovrai, kiTTeWe'To £is
fj.li
funct.
aSov Treicriav Toil's eK£i. Cels. '23
(Ecumen. in 1 Petr. iii.
^'® Kai/ tovto
firj /3ouA.j;Tat, (pafxkv, '-*
Mich. Glyc. part. m. Annalium.
oTL Kal ev <jw/iaTi wv ovK oXtyous iireLaev,
'25
Theodor. Metochit. in Historia Ro-
dWd ToaovTovi, oSs Old to TrXijdo's: Ttoj/
avToV Kal mana, a Meursio nuper edita ; quae ex
Treidofievwv eTrilSovXevdijvaL
yv/xvfj arcjofi.aTO<s yevofievoi ^VXV) Tats
Glyca tota est desumpta.
'21^
yv/xvals (r(i>ij.dTwv wfxcXeL \j/v)(^aT9, eiri- Triumphato diabolo descendit in
<TTpe(pwv KaKeivwv tos /SouXo/iievas irpos cor terrae, ut ostentio ejus praedicatio esset
avTov, ») as eiopa oi oi)s TJoeL aiiTOS Xoyovi mortuorum, ut et quotquot cupidi ejus
eirtTJioetoTe/oas. Origen. lib. ii. contra essent liberarentur. Ambros. in Ephes.
Celsum. cap. 4.
VI 11
.]
OF LIMHUS PATKUAI. 2G1
'2^ '^^
'0 ^6 aiiTos Kal Tois ev acov, /caG- "OXoy yap evdvi<TKv\ev<Ta^ Tov aSrjV,
tipyfievoii ev oiKcotpv^aKrj^, eKrjpv^e -rrvev- Kal TttS dfpVKTOVi T015 -rdiy KeKOifjitJixevwv
Tov aOov /xu)(oIs, Kal oiaKi^pv^a^ toIs bant, Deum laudantes. Andronic. Dialog,
t/ceto-e trvevfuacri. Id. Homil. Paschal. contra Judaeos, cap. HO.
'3*
XX. Omnibus, qui jam inde ab initio
apud me fuerant, tanquam accipiter cele-
'*" Tdv a-TrXi/o-Toi/ tou davaTov Kevuitrai
13*
'ETTetrTjj Tw aSri, eptifj.ov aiiTOV rrjv
139
Omnipotentem dominum salvato-
(^uXa/cijV eiroLritrev liiracrav. Id. in no- rem nostrum Jesum Christum ad in-
men Coemeterii et in Crucem, Serm. feros descendentem omnes, qui iUic con-
Lxxxi. Tom. V. edit. Savil. p. 565. fiterentur eum Ueum, salvasse atque a
136
jyjjj ^,j -TOLovTa XoLirov (lardy CO fJiev poenis debitis liberasse. Vide Greg,
ooyfxaTa ypawotj Kal fxvdov^ 'lovSaiKoui. lib. vi. Epist. xv. et in Evangel.
Chrysost. in Matth. Homil. xxxvi. edit. Hom. XXII.
'*"
Graec. vel xxxvii. Latin. Qui contra fidem sanctorum conten-
'37 Alii sunt haeretici, qui dicunt domi- dit, dicens, quod Christus FiliuS-Dei de-
num in infernum descendisse, et omnibus scendens ad inferos omnes quos infemi
post mortem etiam ibidem renunciasse, career detinuit inde liberasset, credulos et
(se nunciasse, corrigendum est ex Grego- incredulos, laudatores Dei simul et cul-
spirits in hell after his death upon the cross. For seeing
it was the
Spirit of Christ which spake in the Prophets,
as "^St Peter sheweth in this same Epistle, and among
them was Noah, "**« preacher of righteousness, as he
declareth in the next, even as in St Paul Christ is said to
have ^"come and preached to the Ephesians, namely, by
his Spirit in the mouth of his Apostles ; so likewise in
St Peter may he be said to have gone and preached to the
old world "**by his Spirit in the mouth of his Prophets,
and of Noah in particular, when God having said that his
^^'^
Spirit should not always strive with man, because he
was Jlesh, did in his long-suffering wait the expiration of
the time which he then did set for his amendment, even an
hundred and
twenty years. For which exposition the
'^-
Deceptus fuit superficie verborum «\X' ovToi fx'ev ^covxey KctT£/3)j(rai/, Kal
Petri, quern non animadvertit longe dis- iraXiv ^(ifxes dvi(ir\(T av' eKelvoi 6e ot
Christum evangelium praedicasse damna- fieT avTwv Kal (Tvv>^pfXOcrav ell tj/v oIko-
haply all that which the Apostle Peter speaketh of the spirits
shut up in prison, which believed not in the days of Noah,
all unto hell, but rather to those times
pertain nothing at
which he compareth as a pattern with our times." For
" saith " '^^before ever he came in the flesh
Christ," he,
to which once he did, came often before in the
die for us,
quorum formam ad
150
Vir prudentissimus. Hieronyni. lib. haec tempora transtu-
XV. in Esai. cap. Liv. lit. August. Epist. xcix.
15' '^
Prsedicavit spiritibus in carcere con- Quoniam priusquam veniret in came
quando Dei patientia exspectabat
stitutis, pro nobis moriturus, quod semel fe'cit,
in diebus Noe, diluvium impiis inferens. saepe antea veniebat in spiritu ad quos
Ibid. volebat, visis eos admonens sicut volebat
'" Considera tamen ne forte totum utique in spiritu; quo spiritu et vivifi-
illud, quod de conclusis in carcere spiri- catus est, cum in passione esset came
tibus, qui in diebus Noe non crediderant, mortificatus. Ibid.
Petrus apostolus dicit, omnino ad inferos '^^
Qui nostris temporibus in came ve-
non pertincat, scd ad ilia potius tcnipora, niens iter vita; mundo pracdicavit, ipse
Vin.] OF LIMUUS PATliUM. 265
'*' Bellarm. de Christo, cap. T(« «o?7, dv-ruis ovSeh eiriaTevcre irpo
lib. iv. e/iov
13. fis avTov. Anast. Sin. vel Nicaen.
'^^
'EfxvrjdOt) Se Kujotos 6 ciyio^ 'laparjX Quaest. cxi.
Twv veKpwif aiiTou xdJw KeKoifxr]fxevuiv eh
'^* Hoc de Platone commemoratur :
yijv 5(ft)/xaTOs, Kal Ka-re/St} irpos aiiTOUS quod credendum sit necne, auditoribus
evayyeXlarairdai avToTi to (rtoTijpiov judicandum relinquo. Nicet. Commen-
auTou. Citatur a Justino Martyre in tar. in Gregor. Nazianz. Orat. ii. de
Dialogo cum Tryphone; et Irenaeo, lib. Pascha.
"" inter fabulas numeranda est
iii, cap. 23, lib. iv. cap, 39, et lib. v. Quare
cap. 31. ilia narratio, quam Patrum
in historiis
and behold all that are asleep, and enlighten all them
that hope in the Lord. Which, although it be not now to
be found in the Greek original, and hath perhaps another
meaning than that to which it is applied, yet is it made,
by the author of the imperfect work upon Matthew, one
of the chief inducements which led him to think that our
Saviour descended into hell to visit there the souls of the
righteous.
The tradition that of all others deserveth greatest con-
sideration, is the article of Creed touching Christ's
the
descent into hell, which
^"^^
Genebrard affirmeth to have been
so hateful to the Arians, that, as Ambrose reporteth upon
the 5th chapter of the Epistle to the Romans, they struck
itquite out of the very
Creed of the Apostles. But neither
is there the least footstep of any such matter to be seen in
St Ambrose ; and it sufficiently appeareth otherwise, that the
Arians did not only add this article unto their creeds, but
also set it forth and amplified it with many words, so far
itself trembled at." The like did they, with the words a
^®'
little altered, in another creed set out in a Conventicle
fidelity
to deny the going of Christ into hell, gainsayeth
exposition thereof, professing that he could
this find the
name of hell nowhere given unto that place wherein the
souls of the did rest.
" Wherefore," saith he,
^'•'^
righteous
" if the dead did
holy Scripture had said that Christ being
come unto the bosom of Abraham, not having named hell
and the pains thereof, I marvel whether any would have
1R5
Descensum ad inferos nunc, consen- Thom. Disp. xLiii.sect.4. Non descendit
tientibus sectariis, inter
germanos sym- ad inferos reproborum ac in perpetuum
boli apostolici articulos numeramus. Jo. damnatorum, quoniam ex eo nulla est re-
Busaeus, de Descens. Thes. xxxiii. demptio :
igitur ad eum locum descendit,
'86 '87 vel communiter
Acts ii. 27, 31. Psalm xvi. 10. qui vel sinus Abrahae,
*88 Limbus Patrum appellatur. Fr. Fevar-
Quis ergo nisi infidelis negaverit
fuisse apud inferos Christum ? Augustin. dent. Dialog, vi. contra Calvinian. p. 509.
niunt, quod ad locum damnatorum non nisi ut ab ejus doloribus salvos faceret.
descendit. Fr.Suarez.Tom.ii.in part. iii. August. Epist. XCIX.
272 ANSWER TO A JESUIT S CHALLENCxE. [
CHAP.
'^^ 194
Unde illis justis qui in sinu Abrahse "Q^ ^y ^i2 ovofxara eiofj, e'LareTai Kal
cum ille in inferna descenderet,
erant, TO. TrpdyfiaTa. Plat, in Crat.
'^*
nondum quid contulisset inveni a quibus ; nXjji' Kni Ttt ovofxaTa TT/ooo-ijVei voeiv
eum secundum beatificam prsesentiam Trpds Ti\v Ttoy viroKeifj.evuJv irpayp.aTwv
suae divinitatis nunquam video recessisse. TroiOTjjTa, Kal ov Trpds ti]v KaTa\pit(7iv
Id. ibid. Tajy Xe'^eo)!/ TaXrjQr} KavoviX^eiv. Sever,
in Catena GrsBca in Job. p.491,edit. Venet.
^^^
"Api(7Ta XeyeTai irapd Tots <Pl\o(t6- 1^^
Adeo autem cognatio est huic litera;,
(poL<i,T6 Tov'3 fir] fxavdavoVTas op6tos aKOU- id est s, cum aspiratione, quod pro ea in
eiv ovofjLaTwv Xi"^""^"' '^"''- to'S
kuku)^
quibusdam dictionibus solebant Boeoti pro
Plutarch, in lib. de Iside et
n, h scribere, Muha pro Musa dicentes.
TTpdy/jLaa-i.
Osiride. Priscian. lib. i.
VIII.] OI' I.IAIBUS PATRUM. 273
'97
Rich. Versteg. Restitution of English 200
Qui ^3,,y proprie sedem damnatorum
Antiquities, chap. 7- esse existimant, non minus hallucinantur
'S"
Vide GoldastiAnimadvers. in Wins- illi qui, cum legunt apud Latinos
quam
bekii Para;neses, p.400. scriptores inferos,
de eodem loco inter-
'99 Casaub. in Gregor. Nyssen.
Varie in scripturis et sub intellectu pretantur.
multiplici, sicut rerum de quibus agitur Epist. ad Eustath. Ambros. et Basiliss.
•
^"'
Acts ii. 27; 1 Cor. xv. 53. '^'>-
Eccles, xii. 7; .Job xxxiv. 15.
VIII.] OF LIMBUS PATRUM. 275
ing sheol after the selfsame manner in Psalm xxxi. 18, and
Lxxxix. 49. In the Hebrew Dictionary printed with the
203 -'"s
ijif^,.. j-inu' Q-Tv'i DanriD ni?n nsr -i3p« -baxa Nin tap iiii-b itaiu'sa
D3n*3 Aben-Ezra, in Gen. xxxvii. DDHO wnnoai *n> ^"i on^nN xbi Salom.
^o-'
An Z^-T'd^ ibi positum pro XD'Y^'i Jarchi, in (Jen. xxxvii.
id est, Latinorum ?
S Q
i;
27^> ANSWER TO A .TESU1T''s CHALLENGE. [cHAP.
wave doth bury that cast them away ; the bodies of such
as are crucified drop away from the crosses unto their burial;
to such as are burnt alive their punishment is a funeral."
For this is the difference that is made by authors betwixt
" ^^"he is understood to be buried
burying and interring, that
who is put away in any manner, but he to be interred
who is covered with the earth." Hence different kinds of
'-"burials are mentioned by them, according to the different
usages of several nations, the name of a sepulchre being
given by them as well to the -'^burning of the bodies of
pulturam suam defluunt; eos qui vivi 'E/xe ixev Kal tovs e^uous Traioos ToSe
uruntur poena funerat. Idem. Annaus ,
to irvp 6(i\l/ei, inquit uxor Asdrubalis,
Seneca, lib. viii. Controvers. iv. ; apud Appianum in Punicis. Vide et
-'"
Sepultus intelligitur quoquo modo |
Ctesiam, in Photii Bibliotheca, col. 129,
conditus, humatus vero humo contectus. i
edit. Grseco-Lat. Ilepi tou Pai/zavros
Plin. Nat. Hist. lib. vii. cap. 54. 1
tov iraTcpa Sid tov ttu/oos.
VIII.] 0I-' LIMBUS PATUUM. 277
--'
Job XXX. 23. 23, secundum LXX. o'lKia ydp iraiiTi
^^*
Cuilibet enim homini domus pro 6i/))T(o yij.
2-^6
Job 227 John xx.
sepulchre ipsa terra est constituta. Olyni- iii. 18, 19. 6, 8.
229
whose bodies were kept from burial, and yet thereby are
not kept from sheol ; which is the way that all flesh must
go to. For ^^all go unto one 'place: all are of the dusty
and all turn to dust again. We conclude, therefore, that
when sheol is said to signify the grace, the term of grave
must be taken in as large a sense as it is in that speech of
our John v. 28, All that are in the graves shall
Saviour,
hear his voice, and shall come forth : they that have done
good, unto the resurrection of life ; and they that have done
evil,unto the resurrection of damnation. And in Isaiah
xxvi. 19, according to the Greek reading, The dead shall
rise, and they that are in
the graves shall he raised up.
pienda sunt, non solum ea quas ad depo- sepulchris deposit), sed sive naufragiis
sitionem humanorum corporum videntur sive in desertis aliquibus defuncti sunt
esse constructa, vel in saxis excisa, aut locis, ita ut sepultura; mandari non potue-
in teira defossa, sed omnis locus in quo- rint, non videbuntur annumerari inter eos,
-32
DucB super hac quaestione sunt sen- ac Septuagintaw/erwMminterpretati sunt,
tentiae. Una est Hebrasorum, et de Chris- est sheol, hoc est, fossa sive sepulchrum.
tianis multorum in hac aetate nostra, max- Neque enim significat eum locum ubi
ime vero haereticorum, afiirmantium vocem sceleratorum animas recipi antiquitas
sheol non significare aliud in scriptura opinata est. Aug. Steuch. in Gen. cap.
nisi fossam sive sepulchrum, et ex hoc xxxvii.
23^
falseargumentantium Dominum nostrum Fere semper inferni nomen sepul-
non descendisse ad infemum. Perer. in chrum sonat in Veteri Testamento. Al-
Genes, xxxvii. sect. 92. phons. Mendoz. Controvers. Theologic.
^3^
Altera est sententia exploratae cer- Qua;st. i. positiv. sect. 5.
236 lUud non
tseque veritatis ; vocem Hebrseam sheol, prasleribo, parum consi-
et Latinam ei respondentem infernus, et derate (ne graviore inuram nota) Cypria-
in hoc loco scripturee et alibi Scepenu- num Cistersiensem (virum alioqui doc-
mero non fossam
significare vel sepul- trina et pietate conspicuum) affirmasse
chrum, sed locum inferorum et subter- sheol, id est, inferos vel infemum, in toto
ranea loca, in quibus sunt animae post Veteri Testamento accipi pro sepulchre.
mortem. Ibid. sect. 96. Jo. Pined, in .Job. cap. vii. vers. 9.
-3*
Hebraice, ubicunque Hieronymus num. "2.
VIII.]
OF LIMBUS PATRUM. 281
^^' °*'
Et ne vehementius sibi placeant ob Ceterum pro sepulchro vox infer-
suum illud sheol ; nunquam efficient ut nus, btw nunquam accipitur. Se-
aSi]'i,
uno saltern scriptures loco prolato prfficla- pulchrum Grsece Hebraice nap
Ta'<^os,
ram illam interpretationem sepulchri con- vocatur. Quare omnes paraphrasts
et
finnent. Andr. Crocquet. Cateches. xix. Hebrffiorum illam vocem biw explicant
-^^
Ordinarie accipitur pro loco anima- per vocem Gehennae ut late ostendit;
rum subterraneo, et vel raro vel nun- Genebrardus, lib. iii. de Trinitate. Ibid,
the paraphrast upon Job useth that word ^^* thrice; but
""'^i^milp and ^^°^^^l^^p (which signifieth the grave), instead
thereof, five several times. In Ecclesiastes the word cometh
but ^^'once; and there the Chaldee paraphrast rendereth it
^^J^"l^p n**! the house of the grave. R. Joseph Ccecus
doth the like in his paraphrase upon Psalm xxxi. 17, and
Lxxxix. 48. In Psalm cxlI. 7, he rendereth it by the sim-
ple ^^n"^^ip the grave; but in the 15th and l6th verses of
the 49th Psalm by DJilJI or Gehenna. And only there, and in
Cantic. viii. 6, is sheol in the Chaldee paraphrases expounded
by Gehenna: whereby if we shall understand the place,
not of dead bodies, (as in that place of the Psalm the para-
^'"^
phrast maketh express mention of the bodies waxing old,
or consuming in Gehenna,) but of tormented souls, as the
2*^ ^*^
Gen. xxxvii. 35, and xLiv. 29. Jer apud Armenios et Turcas ter-
^" Ibidem in
Genesi, quam cum com- rain significat.
mentario Arabico MS. penes me habeo ;
^*^
Job xi, 8, and xxiv. 19, and xxvi. 6.
et Deuteronom. xxxii. 22. 2« Job xxi. 13.
^**
Pentateuch. Arabic, ab Erpenio 250
Job vii. 9, and xiv. J 3, and xvii. 1 3, 16.
25'
edit. ann. 1622. Eccles. ix. 10.
^*^ ^52
Pentateuch. Quadrilingue a Ju- Djn-aa r*''3n' rn>si3 Psalm xlIx.
daeis Constantinopoli excusum. 15, Chald.
VIII.]
OF LIMBUS PATRUM. 283
253
Rabbins more commonly do take it, yet do our Roman-
ists get little advantage thereby, who would fain have
the sheol into which our Saviour went be conceived to
have been a place of rest, and not of torment the bosom ;
-''
UpwTou fxev ev -rri duaXvaei tou cpBopd TOV ovTos dpiri^ eis to /xrj ov
auifi.aTo<i TOU vKikov, irapaSiSiotriu avTO icTTiv, dWd fidWov eis to dSrjXov dira-
TO (TWfjLU cii dX\oi(o<TLV, Kal to eloos t>
yiityi] TOU ctaXvdevToi. "Odev (5»; top fxtv
elxev d(l>ave-i yivcTai. Henn. Poemand. iJXlov 'AiroXXwva KaTa Toiis iraTpiovi Kai
Senn. i. TTaXotous Be'ff/xous vofiitfiVTe^ , A>j\(oi/ Kal
284 ANSWER TO A JESUIT's CHALLENGE, [CHAl*.
Tlvdiov irpoaayopevovcTL' tov oe-rjjs evau- ram, Ditem patrem dicunt, quia haec est
Tias Kvpiov fjLoipa^, eiTe Oeos, eiTe 6a'Lp.wv
natura terrae, ut et recidant in eam omnia,
£(rTtv,"At5?jv ovofjidXfivtTLv, to's ay eis aetiSes et rursus ex ea orta procedant. Jul.
Koi dopaTov rijxiov, oTav iiaXvdiiofxev, /3a- Ferm. Blatern. de Errore Profan. Relig.
Sl'^oi/twv. Plutarch, in illud, Aa0e /StoJ- ex Ciceron. lib. ii. de Natur. Deor.
^^^
cas. H-wpu) 6' eyto Kal (pvaiv •jrdvTiov'
261
Idem hie Diespiter dicitur, infimus avTr) yap, a5s ,tv
irpoa-eTa^a^, Kai <pepu)
aer, qui est conjunctus terrae, ubi omnia Trdi/TO, Kai tu (povevdevra oey^ofxai. Herm.
oriuntur, ubi aboriuntur; quorum quod Minerva INIundi, apud Jo. Stobaeum in
finis ortus, Orcus dictus. Varro, de Lin- i
Eclogis Physicis, p. 124.
^" Paul.
gua Latin, lib. iv. cap. 10. \
Capitol. Caten. Graec. in Job.
-"-
Terrenam vim omnem atquc natu- xvii. ult.
III.] OF LIMBUS I'ATRUM. 2«5
266 — '
evTi.
infernum hoc loco pro morte atque sepul- mortuos diu non posset. Videtur autem
chre, Hebraeorum dicendi more, usurpari, mihi per dolores infemi sive mortis mor-
ut Psal. XV. quem mox Petrus citat, Qno- tem doloris atque miseriarum plenam,
ninm. non dereliquisti animam meani in Hebra-orum dicendi more, significari,
inferno; et Esai. xxxviii. Quia non infer - sicut Matthjei cap. xxiv. abominatio de-
nus conjitehitur tibi. Nam cum de Christi solationis accipitur pro desolatione abomi-
resurrectione disserat, multis atque apcr- nanda. Andrad. Defens. Tridentin. Fid-
tissimis Davidis testimoniis confirmat, ita lib, ii.
288 ANSWER TO A JESUIT S CHALLENGE. [chap.
sheol, which doth not signify only hell, but signifieth also the
pit or the grave ; and so it is taken here, by reason it followeth
^** ^'^ In
Suscitavit ilium Deus, solvens et ir- Hebraeo pro inferno ponitur
ritans dolores mortis, hoc est, quod per tot sheol, quod non solum signifieat infer-
dolores mors efFecerat, ut scilicet anima num, sed etiam signifieat fossam sive
separaretur a corpore. Fr. Ribera, in Hos. sepulturam ; et sic accipitur hie, eo quod
cap. xiii. num. 23. sequitur ad mortem. Nic. de Lyra, in
^^0
Quasi dicat, Ereptum a mortis mo- Psal. cxiv.
lestiis ; has enim dolores vocat, quanquam "'^
m^w m'^nn 1*2^ ^to R. David
mortis epitheton possit esse dolor, quod in Psal. xvi. 10. Hoc melius ex
Kimchi,
morti conjungi soleat. Emman. Sa, No- sua consuetudine explicans, exaggerans-
tat, in Act. 24.
que. Nee dabis Sanctum tuum videre cor-
ii.
^" In edit. Aldina et nam
Vaticana; ruptionem. Aug. Steuchus.
Complutensis habet a-xoivla aSou.
^11.]
OF LIMIJUS PATRUM. 289
from those that go down to the pit ; and Job xxxiii. 22,
'
^'•*
Censorum Lovaniensium judicioex- -'*' Heb. pro Corpus meum in sepulchro
Academic vel tumulo. Isid. Clarius in Act. ii.
atninata, et sufFragio compro-
bata. Biblia interlin. edit. ann. 1572. 2'7 Dico multum inter u'S: et x/zux')"
-'•'
Nori relinques animam meam bi interesse. Nam U'S3 est generalissima
sepulchro, (Psal. xvi. 10), id est, cor- vox, et significat sine ullo trope tarn ani-
pus meum. Ar. Montan. in Hejjraicac mam quam animal, imo etiam corpus;
Lingua; Idiotisniis, voc. Anima, in Sacr. ut patet ex plurimis scripturte locis, &c.
Bibl. Appanit. edit. ann. 1572. Itaque in Levitico non ponitur pars pro
T
290 ANSWER TO A JESUIT S CHALLENGE. [chap.
lt^23 and the Greek ^I/vxtj. For W^^ saith he, " is a most
general word, and signifieth without any trope as well the
soul as the living creature itself, yea, and the body itself
also, as by very many places of Scripture it doth appear."
And therefore in Leviticus, where that name is given unto
dead bodies, " one part is not put for another, to wit, the
soul for the body, but a word which doth usually signify
the body itself; or the whole at leastwise is put for the
go into any dead soul, that is, to any dead body ? The
Cardinal himself bringeth in Num. xxiii. 10, and xxxi. 35,
and Gen. xxxvii. 21, and Num. xix. 13, to prove that W^^
doth signify either the whole man or his very body; and
must not the word ^v)(r], which the Greek Bible useth in
all those places, of necessity also be expounded after the
same manner.? Take, for example, that last place, which
is most pertinent to the purpose, Num. xix. 13, lias o
ctTTTOjaeyos Tov TeOvrjKOTO'i diro '^v^tj^ avOpwTrov, which the
parte, id est, anima pro corpore, sed voca- vivens pro corpore. At Actor, ii.
ponitur
bulum quod ipsum corpus significare solet ; '/"'X'/> luas animam solam significat.
aut certe ponitur totum pro parte, id est, Bellarm. de Christ, lib. iv. cap. 12.
VIII.] OF LIMBUS PATIIUM. 291
upon that place, Gen. xLvi. 26, All the souls that came with
Jacob into Egypt, which came out of his loins, do generally
expound it either by a synecdoche, whereby the one part
of the man is put for the whole person, (as we may see
in the Commentaries upon Genesis attributed to Eucherius,
lib. iii.
cap. 31, Alcuinus in Genes. Interrog. 269, Anselmus
Laudunensis in the interlineary gloss, Lyranus, and others,)
or by a metonymy, whereby that which is contained is put
for that which doth contain it; for illustration whereof
St Augustine very aptly bringeth in this example: " ^'^As
we give the name of a church unto the material building
wherein the people are contained, unto whom the name of
the church doth properly appertain, by the name of the
church, that is, of the people which are contained, signi-
fying the place which doth contain them ; so, because the
souls are contained in the bodies, by the souls here named
the bodies of the sons of Jacob may be understood. For
so that also be taken, where the law saith that he is
may
defiled who shall go into a dead soul, (Levit. xxi. that
11),
is, to the carcase of a dead man ; that by the name of a dead
soul the dead body may be understood, which did contain the
soul even as when the people are absent which be the church,
;
^'* Sicut ergo appellamus ecclesiam ba- tuaemortuum corpus intelligatur, quod
silicam, qua continetur populus, qui vere animam continebat quia et absente po-
;
appellatur ecclesia, ut nomine ecclesiae, id pulo, id est ecclesia, locus tamen ille
have shewed, doth always signify hell, and never the grave.
But the body of Christ was not in hell; therefore his soul
was there." If he had said that the word hades did either
rarely or never signify the grave, although he had not
therein spoken truly, yet it might have argued a little more
modesty in him, and that he had taken some care also that
his latter conceitsshould hold some better correspondency
with the former. For he might have remembered how, in
the place unto which he doth refer us, he had said that
^'the seventy-two Seniors did every where in their transla-
tion put hades instead of sheol, which, as he there hath
"
told us, is
ordinarily taken for the place of souls under
the earth, and either rarely or never for the grave." But
we have shewed, not only out of those dictionaries unto
^^^
which the Cardinal doth refer us, having forgotten first
xciii. 17, and cxiii. 17, and cxiv. 3, and cxl. 7, (according
28'
Id. ibid. cap. 10. purgandum, et generaliter illorum qui non
282
Consulantur omnia dictionaria. lb. admittuntur statim ad gloriain. Lyran.
cap. 12. in Esai. v.
283 284 Est in scriptura frequens infernum
Accipitur infernus in scriptura du-
pliciter uno modo pro fossa ubi ponuntur
; pro sepultura, atque adeo pro morte sumi.
mortuorum cadavera, alio modo pro loco Gasp. Sanct. Comment, in Act. ii. sect. 56.
ubi descendunt animaf damnatorum ad 285
Emm. Sa, Notat. in Scriptur.
VIII.]
OF LIMBUS PATKUM. 293
saith
" the name of hell he the
else," he, by signified grave,
as if he should have said, I remain in sorrow until the earth
ing to that which the Psalmist had foretold, Thou ivilt not
suffer thine Holy
One to see corruption^ And Maximus
Taurinensis saith, that " '^^'Mary Magdalene received a re-
she sought our Lord
proof, because after the resurrection
in the grave ; and not remembering his words, whereby he
had said that the third day he would return from hell,
she thought him still to be detained by the laws of hell."
And therefore, saith he, while " ^^"she did seek the Lord in
the grave among the rest of the dead, she is reprehended,
and it is said unto her, Why seekest thou him that liveth
among the dead? that is to say. Why seekest thou him
among them that are in the infernal parts, who is now
known to have returned unto the supernal.^" " ^"'For he
that seeketh for him either in the infernal places or in the
him Why seekest thou him that liveth
graves, to it is said.
mala sua etiam hinc exaggerantis : vel putaret eum inferni legibus detineri.
the last two verses, where Joseph and Nicodemus are said
to have laid him in a new sepulchre, wherein was never
-^^ Sciendum sane
Quid me contingere qus, me
^8-
cupis, est, quod in ecclesije
dum inter tumulos quaeris, adhuc ad Pa- RomanEB symbolo non habetur additum,
trem ascendisse non credis ; quae, dum me Descenditad inferna sed nequein Orientis
;
inter inferna scrutaris, ad coelestia rediisse habetur hie sermo. Vis tamen
ecclesiis
diffidis ; dum inter mortuos quaeris, vivere verbi eadem videtur esse in eo, quod se-
cum Deo Patre meo non speras ? Id. de pultus dicitur. Ruffin. in Exposit. Sym-
Sepultur. Dom, Homil. iv. bol.
VIII
]
OF LIMBUS PATKUM. 295
I man yet laid ; the former in the two verses going before,
where it is recorded, that they wound his body in linen
clothes with spices, kuOws eOa ean-l toIs lovoaiois evra-
(biaXeiv, as it is the manner of the Jews to hury. For
to the evracbiaa/uLos, or funeration, belongeth the embalming
of the dead body, and all other offices that are
performed
unto it while it remains above ground. So Gen. l. 2, where
the physicians are said to have embalmed Israel, the Greek
translators render it, eveTa(piaaav o\ evTa<piaaTaL
rov laparjX.
And when Mary poured the precious ointment upon our
not the hells," or the grave, " give testimony unto Christ,
29*
Matt. xxvi. 12; Markxiv. 8; John sceleribus sepulchra negari? Stapleton,
xii. 7. Antidot. in 1 Cor. xv. 55.
297 Nonne inferna Christo testimonium
-95 Mos enim antiquitus fuit, ut nobilium
perhibuerunt, quando jure suo perdito
corpora sepelienda unguentis pretiosis un-
Lazarum, quem dissolvendum acceperant,
gerentur, et cum aromatibus sepelirentur.
Euseb. Emiss. Ilomil. Dominic, in Ramis integrum per quatriduum reservaverunt,
ut incolumem redderent cum vocem Do-
Palmarum.
mini sui jubentis audirent ? Orat. contra
-96
Quis sepulchrum mortuo ho-
nescit
.Tudaeos, Pagan, et Arian. cap. 17, Tom.
nori esse, non dedecori, et quorundam VI. Oper. Augustin.
296 ANSWER TO A JESUIT's CHALLENGE. [cHAP.
^^^
MjjKeVi /xeXXoiiTa viroa-Tpe(f>eiv ets i
302 305
Psalter Arabic, edit. Genuap, ann. "Oxay ydp iori Tis dvQpunrov^ dcrde-
1516, et Romas, ann. 1619. Veruni in veis oiiTtts TTJ (pvcrei, irpoiniowvTa^ eis
duobus meis MSS. exemplaribus habetur Tov ddvciTov, Kal /!ii; KaTa'7rTi\<T(roVTa'S
hie
avTov Tiji/ (pdopdu, fX7)8e Tcts ev aoov kuO-
t,^J»Si^5i al-halaco, quod perditio-
odovi 5eiXt(oi/Tas, &C. Ibid. p. 59.
nem vel interitum notat. '"'6
KaTtXvdr) Kal to toD aoou ipOopo-
303
"p^ ^^ QavciTw dirodaveLcrde, t'l av TTOiov (iarriXeiov, dvatTTaVTOi sk Td<pov
aWo TO fxt] fxovov aTTodvijtjKeiv, «X\a
elt] Ti
crov, KvpL6. Grapci in Octoecho Anasta-
Kal t'l/ TT] Tou davaTov (pdopii ciafxiueiv ; simo.
Athan. de Incarnat. Verbi, Tom. i. •""^
'O Xl0OS KeKvXl(TTai, 6 Td<pOS KfKe-
Oper. Graeco-Lat. p. 39. vooTni' i'oeTe Tiji/ <f)dopdv Tfj Jwjj TraTijOfi-
lOVTO yafj ?)i/ KCTtt Ton Xiavarou crav,&C. TO dviiTov oreauxrTaL a'npKl B(ov'
Tpoiraiov, TrdvTa^ TriaTwaacrdai Ttji/ Trap' 6 aSt]^ 6(0t)i/£T. Cumulas. in Graecorum
aiiTov yevofxiunv xj;s (pdopa^ dTrdXcLxj/ii), Pentecostario.
Kai XoLTTOu Ti}v TMv d(pdapaiav,
(yiofiaToov
son
Neque nostras animas derelinquet
•»)S "Trdaiv lucirep tveyypov Kal in inferno, nee dabit nos in
yvoipicrfia corruptione in
T»)s eirl -Trayras eo-o/nei/jjs ai/acn-dcrettis T6- perpetuum manere sed qui ilium post
:
TtjpijKev urf)dapTov to cavTov (TdtfJia. Ibid, diem tertium revocavit ab inferis, et nos
p. 54. rcvocabit in tempore opportune ;
ct qui
I
298 ANSWER TO A JESUIT S CHALLENGE. [chap.
hell, will recall us also in fit time ; and he who granted unto
him that his should not see corruption, will grant also
flesh
unto us, not that our flesh shall not see corruption, but
that in fit time it shall be freed from corruption."
It may here also further be observed, that although
the Grecians do
distinguish funeration, whereof we the
^'"
P. Ramus in Commentar. Relig. |
tj)s yi)^, Kal roi jrapaoeiarw a-iiv tiJi Xij-
Christ. lib. i.
cap. 14. <tttj, kuI toU
iraTpwais x^P<^'^- f'^eg.
j
3"'
Zn-retv yap Toii^ (f>i\ofiadc(T'rcpov^ \
Nyss. in Pascha, et Christi Resurrect.
efKos, TTws iv tG) avTui \p6va> Tpiaiv Tom. II. Oper. (irieco-Lat. p. [\2'^.
called the hand of the Father." Now for the last of these,
he saith, the case is ^^^plain, that being in paradise he must
needs be in his " Father's hands" also but the greatest ;
312 OuTe
yap ev iiiro^ovioi^ e'lTroi tis e'larooov. Kal to Siio Kara tuvtov evep-
dv Tov TrapdoeKrov, ovTe tv Trapaoelcrw yelTai, 8i dp.<poTepMV T779 GeoTJjTos to
TO. uTToj^Ooi/ta, tutrxe KaTO. tuvtou ev dyadov KaTop6ou(TTii' Old fJitv x^s
tov
dficpOTepoii elvcLL' fj X^'i"" '''"^ iraTpoi CToJ/iaTOS d(f>6apa'iai tjjV tou davaTov
XeyecrOai TavTa. Ibid. KaToXvcriv' oid ce ttjs xpv^Tj^, -ri/s irpo^
^'^
AijXov oTi 6 eu irapaoeLcrto yevofievo^ iSiav ecTTiav eireiyofxevii^, tijv iiri tov
Tjji/
ev irapaSeio'ip 6 Ku/oios ;
Ibid. p. 824. 6r}vai KUT oiKovopiav eiroirtirev' r\ Se ap.e-
3'*
Aid p.ev ydp tov o-oJ/xaTos, ev w (010-T09 0eoT?)s, dira^ dvaKpaQeicra tu>
eSe^uTo, KaTi]pyr\(Te tov e\0VTa tov 6a- \1/V)(t}^ dvecnrdadr)' dXKd peTd phv tt/s
vuTov TO KpaTO^' 8id Se t^s i|aii)(^s w8o- \J/vxv^ 6" '''V '''apooei(T(o yiveTai oooiroi-
7ron;<re roy XyaTrj -r))i/ eirt tou irapdoeKTov ovcra Old tov XycTov toTs nvdpwTrivoii
OF I.IMBUS PATRUM. 301
VIII.]
from his soul ; but the invisible Deity being- once knit with
that subject, was neither disjoined from the body nor the
soul, but was with the soul in paradise, making way by the
thief for an entrance unto mankind thither; and with the
body in the heart of the earth, destroying him that had the
power of death." Wherewith we may compare that place
which we meet withal in the works of St Gregory, Bishop
of Neoccesarea, wherein our Saviour is brought in speaking
after this manner: " ^^'I must descend into the very bottom
of hell for the dead that are detained there. I must by
the three days' death of my flesh overthrow the power of
I must light the lamp of my body
long-continuing death.
unto them which sit in darkness and in the shadow of death."
And that of St Chrysostom, who is accounted also to be
"^'®How were the brazen gates broken, and the iron bars
burst ? his body.
By For then appeared first a body
immortal and dissolving the tyranny of death itself whereby ;
was shewed that the force of death was taken away, not
that the sins of those who died before his coming were
dissolved." And that which we read in another place of
his works " ^*^
He hell into hell he
:
spoiled descending ;
T))!' iLffocov, Old 6e Tov <raJ/xaxos ev Trj avi)pi)fjievi]v, ov Ttui; trpo x;;s Trapoveria^
-)(OfjL£Vovi veKpov^. Sei /xe Trj Tpii^/xepw TOV (iSijv. eiriKpavev avTov, yeutra/xei/os
TeXevTrj xf/s e/i//s traK'pos KadeXelv tov {yev(Tdixevov reponendum, ex MS. Con-
Tro\vxpoviov davaTov to KpaTO^. Se2 fxe stantinopolitano) rf/s crap/cos avTov. Kal
Tou (Tw^iaTO^ TOV Xvxvov dvd\}/ai -rots
fiov TOVTO TrpoXaftwv 'Hcraias ijioijaev' O
ev tTKOTCL Kai (TKia OavaTOv Kadfj/JLevoii. C£5r)9, <^)j(Tii', eTTiKpdvd^i, (TvvavTii(ra9 croi
Gregor, Neocses. Serm. in Theophania, KaTw eiriKpdvdy], Kal ydp KaOiipeOi)' eiri-
p. 111. Oper. edit. INlogunt. et inter Oper. KpdvQii, Kal ydp eveTraix^'l' ^Xafie cuifxa,
Chrysost. Tom. vii. edit. Savil. p. 660. Kal Oew TrepieTvxfV £Xaj3e yi)v, Kal cvv-
3'* ritus ovv orvveTpifiiirTav TrvXai X"^' ovpavm' eXafSev oirep efiXeire, Kal
^'ivTiirrev
TovTO SeiKvvai tov davdTOv tiJi/ iorx^" Xa<re rectius habetur ia-KvXevffe,
302 ANSWER TO A JESUIT S CHALLENGE. [chap.
words, xiv.Isaiah
19.) It was made bitter, for it was
*'
When the Lord went to hell to destroy it, he brought from
THENCE his own flesh,
spoiling the grave."
" in his
^^^Philo Carpathius addeth, that grave he spoiled
the dead loosed from the bands of hell, Death deaded, the
"
Where, in saying that our Saviour by his grave did break
the infernal and " commanded those that were
up kingdoms,"
buried to rise up with him," he hath reference unto that
part of the history of the Gospel wherein it is recorded,
that The graves were opened, and many bodies of the saints
which slept arose, and came out of the graves after his
resurrection, and went into the holy city, and appeared
unto many. Matth. xxvii. 52, 53. Upon which place St
" ^'^^
Hilary writeth thus Enlightening the darkness of death
:
333 338
'EtcOijs ev ^vi)fieiio, 6 eKovcriw^ ye- Sed nee sepulchrum quidem ejus
vSfxevoi veKpo'i, kuIto. j3aari\eia tov aSov, miraculo caret. Nam cum esset unctus a
^aaiKev ddavaTe, airavTa eKeuuxra^, ve- Joseph, et in ejus monumento sepultus ;
Kpovi Trj d.va<TTd.(Tei eyeipa^ Trj (rrj. novo opere quodam ipse defunctus de-
33*
MvKJo-OjJXt fJiOV, 6 TOV aS)iv (TKvXeiKTas functorum sepulchra reserabat. Et cor-
Tt] Ta(p)} (TOV. Bibliothec. Patr. edit, pus quidem ejus jacebat in tumulo ipse ;
ann. 1589, Tom. vi. col. 128. autem inter mortuos liber remissionem
335
Illuminans enim mortis tenebras, in inferno positis, soluta mortis lege, do-
et infernorum obscura collustrans, in nabat. Erat enim caro ejus in monu-
sanctorum ad praesens conspicatorum re- mento, sed virtus ejus operabatur e ccelo.
surrectione mortis ipsius spolia detrahe- Ambros. de Incarnat. cap. 5.
bat. Hilar, in fllatth. Canon 33.
VI II.] OF LIMBUS PATRUM. 305
the law of death. For his flesh was in the tomb, but his
power did work from heaven." Which may be a sufficient
commentary upon that sentence which we read in the expo-
sition of the Creed attributed unto St Chrysostom : ""^'He
descended into hell, that there also he might not want a
I
miracle. For many bodies of the saints arose with Christ."
Namely, ""''^hell rendering up the bodies of the saints alive
again," as either the same, or another author that goeth
under the like name of Chrysostom, doth elsewhere directly
affirm : which is a further confirmation of that which we
have heard by delivered
touching exposition Ruffinus the
of the article of the Descent into hell, that the substance
thereof seemeth to be the same with that of the burial. For
what other hell can we imagine it to be but the grave, that
thus receiveth and giveth up the bodies of men departed
this life.?
And hitherto also may be referred that famous saying
of " Christ's
descending alone, and ascending with a multi-
tude," which we meet withal in four several places of anti-
quity. Firsts in the heads of the sermon of Thaddaeus,
as they are reported by Eusebius out of the
Syriac records
of the city of Edessa " ^^^He was crucified and descended :
^^'
Descendit ad infernum, ut et ibi a aiiTou ;
Thaddffius apud Euseb. Hist.
miraculo non vacaret. Nam multa corpo- Eccles. lib. i.
cap. ult.
^^^
«t ra sanctorum resurrexerunt cum Christo. !A\j;6d)S 5e, Kal oil ooKt^aei, ecTTavpcoQi],
Homil. Symbol. Tom. v. Latin.
II. in ;
koI diredave, fiXeTruvToji' ovpaviwv, Kal
Oper. Chrysostom. iirtyeiwv, Kal KaTa')(doi'Lwv ovpaviwv fieu,
^38
Reddunt inferi corpora rediviva w9 Ttof dcrtt>p.dTU)V (pvcreioV iTriyeiuiv 6e,
sanctorum ; et in occursum auctoris in- 'lovBaiwv Kal 'Pwfxaiwv, Kal tuiv vapov-
feros penetrantis
temporalem accipiunt Ttov kcct' eKelvo Kaipou, (7TavpovfJi.evou tov
beatsB animae commeatum. Homil. iv. K.vpl.ou' KaraxQoviwv oe, cos tov ttXt;-
de Proditore, et Pass. Dominic. Tom. dovi TOV avvavaoTTavTo^ Tw Kvpiw. JToX-
III. Latin. Oper. Chrysost. Xa ydp, <j>ri(Tl, iTw/xaTa tIjiv KeKOip.ijp.ev(ou
^23 IIws
eo-raupajyj), ko-'i- Ka-refir) tis tov dyiwv rtyepQ>\, xoii/ ixv>]neiu>v dvewydev-
aor\v, Kal lUaxLore (ppajfiov tov eg alw- Toiv. Kal KaTtjXdev eis aoijv povo^, dvrjXde
l/os (JXiaQevra, Kai dvecrTr], Kal a-VD-
/it) Ot peTa TrXiiOous, Kal itrXLae tov air'
tfyeipe vcKpov; tous d-rr' aicovwv KCKoipi]- almvo^ (ppaypov, Kal to pecroToixov
pevov^ Kal Trois KaTtfttj povo^, dvejirj 6e
; \
avTov eXvire. Ignat. Epist. II. ad Tral-
peTd TToWov o)(Xoi) Trpos tov TraTepa lian.
U
306 ANSWER TO A JESUIT S CHALLENGE. [chap.
^*'
KaTefpepofxe^a fieTci tov QdvaTov Macar. Hierosolym. apud Gelasium Cy-
€is TOV aoi}V dveSej^cLTO^Kal tovto, xai zicen. in Act. Cone. Nicaen. lib. i. cap. 23.
crapKL, OS -rj; tJJs 66oxj)tos avTov ovva.- 8e dvaj3dvT0i. KUTTjXde ydp eh tov ddva-
fiei dvecTTiitre tov (ruifxaTiKov avTOv vaov, TOV,Knl TToXXct (TlOfXaTa Toil' KeKOlfJLtlfXeVOOV
Kara xas ypa(pdi, Kapiro(popi]aavTa ti]v dy'iMv nyepdii Si' aiiTov. Cyril. Hierosol.
TOV TTavTos dvdpm-rreiov yei/oi/s dvdaTaaw. Cateches. xiv.
^III.] OK LIMBUS PATRUM. 307
to make common unto all the saints that died before our
Saviour. " the were "
'^'-^All
righteous men," saith he,
delivered, whom death had devoured. For it became the
proclaimed King to be the deliverer of those good pro-
claimers of him. Then did every one of the righteous
say, O thy victory ? O hell, where is thy
death, where
is
sting ?
Conqueror hath delivered us." Wherewith
for the
we may compare that saying of St Chrysostom " ^" If it :
*'
^'''According to his body, which was dead, he descended
into the grave ; but
according to his divinity, which did
live,he overcame hell in the mean time. The third day
he rose again, but withal raised up the souls (or persons)
of the faithful together with him, and
gave hope thereby
that our bodies also should rise again like unto him at his
second coming."
*^ ^**
'EXuTjOOUl/TO 7ral/T6S OL SlKalOl, OUi Ta fivi]fxela i]vew)(^i]crav , nal ol dir
Kwreviev 6 yap tou Ki^pv^-
Oa'i/aTos. eSei aiwvo^ QavovTei dvecrTticrav .
Eucholog.
devTa ^aanXea twv koKwv Ki]p\>Kwv yeve- fol. 16G. b.
odai XvTpooTriv. EiTa eVao-xos twv <5t- ^*''
'O KaTa^di eJs tov aSijv, Kal to fivii-
Kaiwv eXeye, Tlov <tov, ddva-re, to j/Tkos ;
fxeia auTOv t/cTivafas, Kal Trai/Tas tous iv
irou (Tov, act), to Kewrpov
eXvTpoiuaTo;
avTU) KaTeyo/JLevov^ S6cr/j.iuv9 eXevdepto-
yap rtfxa^ u viKoiroio^. Id. ibid.
3'*''
cra^, Kal wpo's eavTov dvaKaXeadfievoi.
Ei yapTO TerapTaXou i^iXdclv
Ibid.
XdX^apov fieya, ttoXXm /xaXXov to Trai/xas
3-17
adpowi Tous wdXai (coiyu»)6eWas (pavrjvai El-go et in sepulchrum quoad cor-
Jttii/Tas. o T^s eaop.evi)i a'l/ao-TaVetos cri;-
pus, quodmortuum erat, dcscendit ; juxta
fieiov i\v' -TToXXd toiv kckol- vero divinitatem, quae vivebat, infernum
ydp auifxaTu
finp-evuiv dyiusv nyip^i^,
interea devicit. Tertio die resurrexit :
<j)i]arL ChrysOSt.
in 3Iatth. xxvii. Horn, lxxxviii. edit. .sed et aninias fidelium secum una susci-
Graec. vel lxxxix. Latin. vU tamcn tavit; et dedit spem corporibus etiam a
Intcrprcs vertit : Multo majus profecto morte resurgendi sibi similiter in se-
est multos jam olim mortuos in vitani cundo adventu. Confess. Armen. Artie.
reduxisse. 122—121.
U2
308 ANSWER TO A JESUIt"'s CHALLENGE. [cHAP.
quod Filius Dei non solum veniret in ter- vel di/eV-rija-e. Append, ad Job. Vide
etiam descensurus esset ad inferos,
ras, sed Clement. Constitut. Apostolic, lib. v.
servares, absconderes autem me donee de- eam non inaniter credidisse credendum
sinat ira tua, et statuas mihi tempus in est, undecunque hoc traditum sit, etiamsi
for it."" The only place which he could think of that seemed
to look this way, was that in the beginning of the tenth
chapter of the Book of Wisdom : She kept him who was
the Jirst-formed Father of the world, when he was created
alone, and brought him out of his sin. Which would be
much more pertinent to the purpose, if that were added
which presently followeth in the ^^^ Latin text, I mean in
the old edition, for the new corrected ones have left it out :
Et eduxit ilium de limo terrce, " and brought him out of the
clay of the earth." Which being placed after the bringing
of him out of his sin, may seem to have reference unto
some deliverance, of David's, Psalm xl. 2, He
like that
^^'
In Bibliis Complutensibus, et Regiis tateuchi interpres ab ipso Erpenio editus,
edit. Antuerp.ann. 1.572, etmagnisLatinis qui sheol vertit tharuy^ Gen. xxxvii. 35,
Bibliis edit. ^'^enet. ann. 1588, ubi in banc et xLiv. 29, 31 ; item Num. xvi. 30, 33,
p. 53 et 55. nn et N^n .sepulchrum, in- aai, Kal tov ddvaTov TraTiio-as, Kai tov
Kal tov 'Aoa/u e/c Tct-
fernus, Male, inquit Erpenius, in
biKir. icrx^pov 6e<Tfievarai,
observation, ad hunc locum (hov dvacTTijcra's ttj deovpyiKt) aov ^vvdfiei
significat
:
terram humtdam. Verum Raphelengium Kai (puiTidTLKfi a'iyX\i Ttjs <rtj^ dppi'iTov
ab hac reprehensione vindicat Arabs Pen- deoTtiTOi. Marci Liturg.
310 ANSWEK TO A JESUIt's CHALLENGE. [CHAP=
Adam out of the grave by thy divine power and the bright
Rise up, thou first-formed old man, rise up from thy grave.
^'*
Crucem sponte pro nobis subiit, per 'ASdfi eyelpa^ tK <pQopd^, kuI KciTapyi'i-ra'^
[
quamresuscitavitprotoplastum, etamorte |
ddvarov. Ibid. p. 2fi2. b.
aiiimas nostras salvavit. Chrysost. ^^^
Liturg. Ij/croii? V XvTpwTt'ji, 6 kyelpai tov
Latin. 'ASdfi TTJ eiiaTrXayxvia avTOv. Ibid,
^^'
Tfu/jiiy KaTaoe^dfieuoi, Kal reVao-Tos p. 278. b.
ti;
So^ij, a vvav am
terra's tov 'ASd/i x^'/"'
3'^'
Quam suscepit in Golgotha Christus,
TravTodvvd/nw . Nov. Antliolog. Grfec. ubi Adae sepulchrum, ut ilium raortuum
edit. Romee ann, 15'Ji!, p. 235. b. in sua cruce resuscitaret. Ubi ergo in
358
'EgavatTTas tou /xvilfiaTo^ tous Adam mors omnium, ibi in Christo om-
TtOcetoTas S'lyeipa'i, Kui tov OavdTov to nium Ambros. lib. v. Epist.
resurrectio.
Kpaxos avveTpiyl/ai, kui tov 'Aodfx dve- XIX.
362
aTijrrai. Ibid. Kn. p. 239. Venit ad me traditio quaedam talis,
'
2a/0Kt inrvwau-i ws Cj/j/tos, 6 fta<Ti- quod corpus Adae primi hominis ibi se-
Aei's Kcti Ki'ijotos, Tpu'ijuepo^ e^ai/e'crT))? pultum est ubi crucifixus est Christus, ut
VIII.]
OF LIMKUS TATRUM. 311
the body of Adam the first man was buried there where
Christ was crucified that as in Adam all do die, so in
;
locus capitis, caput humani generis resur- CIS dWou TOTCov <rTauf}uuTai, ij eis tov
and the bringing of Adam and his children with him from
thence, we have dwelt too long already.
In the second place, therefore, we are now to consider
that as hades and inferi, which we call hell, are applied
Quern locum Latine infernum dicimus. dKoXovdtjtreis, o/xeos eSwKav Tiva fxeTa
Ibid. TavTa fSiov,Kal eiidvva^, Kal SiKaTTrjpia
^^^ 'AWa Kai "EXXjjves Kal ^dp^apoi, ev aoov, Kal Ko\d(7ei9, Kal Ti^as, /cat
KoX '7roit]Tal Kal (f)i\6<TO(poL, Kai irav i//»j<^ous, Kal Kpitrei'i' Kav 'lovSaiov^ epw-
dvdptoTTwi/ yevoi crufji<pu>vov(riv ev tovtoii TfiVjjs, Kav alpeTiKoi)?, Kav ovTiva dvOpto-
^filv, el Kal fuj o/xoi(«s, Kai (paaw eivai TTPV, aiarxvvd}}creTai tov Soyfx.aTO': T»jf
Vlll.] OF I.IMBUS PATKUM. 313
did they not resist the truth of this doctrine. If, there-
and hades. " '^You shall find," saith Theophylact, " that
•
that hades containeth the souls, but death the bodies. For
the souls are immortal." The same we read in ^'^Nicetas
Serronius''s Exposition of Gregory Nazianzen's second paschal
Oration. Andreas Caesariensis doth thus express the differ-
ence :
" ^^^Death the separation of the soul and the body ;
is
275
Synes. Epist. iv. Nam immortales sunt animae. Theophy-
37® Et-re hu elcriv al lact. in ] Cor. xv.
apa qSov xf/vxal
TeXevTy^craVToov Toil' dvdptoTrtov, e'lTe Kai 2'^ Hoc difFerunt mors et infernus, quod
ov Plat. Phaedon. p. 381, edit. Graeco-
; iliacorpora, hie animas detineat. Nicet.
Latin. ann. 1590. in Gregor. Nazianz. Orat. XLii.
2''
Tiepl dGavaarias xf/vxr}^ KciWiaTOv
St' ciiv 6idd(TKei,
cltTtiyeiTai fxadrifia. fxt]
o-tojuaTos" a5i)s oe tottos 'j/xti/ deioiii,
(TwairoXXvadai toIs cruifi.a<ji
Tas xj/vxa^,
ijyovv d(f)avt£ kuI ayvwcTos, 6 Tas
fiW ev (loov Toyx"!'^'"* Olyinpiodor.
(|/i/Xas Vf^f"" evTivdev 6K(5»)/xou(Tas Sexo-
Protheor. in Job. K6<f>. S.
*'* fxeuoi. Andr. Cffisariens. in Apoca-
Comperies aliquoil esse inferni et
lyps. Commentar, cap. fil. edit. Graec.
mortis disciimen ; videlicet, quod ani-
63 Latin,
mas infernus contincat, mors vero corpora.
OF LIMBUS I'ATKUM. 315
VIII.]
"•'**'
Hosea, thus: Death is that whereby the soul is sepa-
rated from the body hell is that place wherein the souls
;
" The right hand path goeth underneath the walls of Pluto deep ;
The left hand leads to pain, and men to Tartarus doth send."
^"'
Mors est qua separatur a corpore. Tai ell ")(o>piov (putTeiuov, tv w oi air'
Infernus est lacus ubi recluduntur ani- dp)(j/9 otKtttOi TToXiTeiovTai, &C. Tovrw
Strabus in Gloss. Ordinal, ex Hieronym. 6e ddiKot. eis dpiaTepd eXKOVTai viro dy-
lib. iii. in Ose. cap. xiii. ycXuiu KoXaaTwv, ovkcti £kov(Tiw^ tto-
•"'-
Kal TOO fxev cs acou (icjiriKev t/ pevofievoi, dWd fieTa /3tas tos otc/uioi
St xd, e^ wv to <roi- c\/cojuei/oi.
Ibid.
>|/u)(i;, TT/ads t)p^ocr6t},
irepl
Twv ev(T€J3ecou eu aSou, touching the state of the godly
in hades. Their common opinion is sufficiently expressed
in that sentence of Diphilus, the old comical poet " ^^^ In :
395
YldvTa^ OMW? 9vr]Tov<i oe-^eTai,
^^^
Antholog. lib. i.
cap. 37- and lib. | 'Apfieviov, to yeVos 'ndfj.(j)v\o^, ev TroXe-
ili. cap. 6. Ely Koii/dv notjy 7rayTe5?')^oi/(rt i
Trapu dewv.
£oa'i;i/ Zoroaster apud Clem.
396
"Q^ (£^,
(^^^jjT-y^ ^,„j a'-re'Aeo-ro? ejs \
Alexaiidr. Stromal, lib. v. indeque apud
aSov d(piKi]Tai, ev fiopfiopio KeiaeTai.' 6 \ Euseb. Pra"par. Evang. lib. xiii. p. 395.
oe Kal 898 Plato lib. X. de
KCKadapfievos -re
TeTeXecr/u-eVos, Repub. p. 518.
^^9 Euseb. Praspar. Evang.
dcpLKO/xeuo^, fierd deaiu oiKijo-et.
e/ceicre lib. xi. p.
Plat. Phaedon. p. 380. f. and 380. a. Vide
330. et Origenem contra Celsum,
^97 Taof <jvveypa\\re 7.u)podmpriv o lib. ii.
p. 72, edit. Urate.
318 ANSWER TO A JESUIt's CHALLENGE. [CHAl*.
i
Next to Zoroaster cometh Pythagoras, whose golden
verses are concluded with this distich :
100
Hi/ o aTToXetv^as aoofxa, e? a'ldep eXevBepov eXOrj^,
'
*'
When thou shalt leave the body and come unto a free
heaven, thou shalt be an immortal god, incorruptible, and
not subject to mortality any more." So Epicharmus, the
scholar of Pythagoras :
" ^"^
If thou be godly in mind, thou
shalt suffer no evil when thou art dead ;
thy spirit shall
remain above in heaven." And Pindarus :
" ^"^^The souls of
the ungodly fly under the heaven (or under the earth) in
cruel torments, under the unavoidable yokes of evils; but
the souls of the godly, dwelling in heaven, do praise that
"
as ^"^Empedocles speaketh, conjoined in the same dwelling
with other immortal wights." Whereunto we may add these
Greek verses of Moschion, in Stobasus :
" Suffer now the dead to be covered with earth, and whence
400
Pythagor. Aur. Carm. cum Com- j
ois inrd ^euyXats dcpvKToii KaKwV eiiae-
did lead his life in heaven with the gods." And in the sixth
book of his Commonwealth he bringeth in Scipio teaching,
that " '"^unto all them which preserve, assist, and enlarge
their country, there is a certain place appointed in heaven,
where they shall live blessed world without end." "*°'Such
"
a life," is the
saithway to heaven, and into the
he,
company of those who, having lived, and are now loosed
from their body, do inhabit that place which thou seest,"
*"''
Romulus in coelo cum diis agit vos, ut a Graiis accepistis, orbcm lacteuni
the good and wise God; whither, if God will, my soul must
presently go." place Which
alleged by to is ^'^Eusebius
that " ^"in the which concern the
prove, things immortality
of the soul Plato doth differ in opinion nothing from Moses."
The which Socrates there telleth of the " *'^pure
tale also
"
land," seated above in the pure heaven," though it have
a number of toys added to it, as tales use to have, yet
the foundation thereof both Eusebius and Origen do judge
to have been taken from the speeches of the Prophets touching
the Land
of Promise and the heavenly Canaan ; and for the
rest Origen referreth us to Plato"'s interpreters, affirming that
" who handle his writings more gravely do expound
^^'^they
this tale of his by way of allegory."
Such another tale doth the same philosopher relate in the
" *'"
dialogue which he intituleth Gorgias, shewing that among
men he that leadeth his life righteously and holily shall,
when he dead, go unto the Fortunate Islands, and dwell
is
p. 155.
vin.] OF LIMBUS PATllUM. 321
*'*
Ta fici/ (.KeiQev \afi(oi>, tcl oe sk Kal rrvfXTrXijptocrei.tov K.uyov SiSdarKeirOai
Twi/ EWiji'iKttii' avrifxil^a'; fivdoov, tov^ auTOus ddavaalav, kuI tcc
T))V T/;s xl/vxtji
TTfpi TOUTiuv £7rou](TaTo Xoyovs. Ibid, vTTo yijv niKaL(uTi]pia, Kal xas Ti/xd'i tuiv
p. Ififi. KaXwi (iefiiwKoTwv. Orig. contra Cels.
^2"
Ibid. p. 157. lib. V. p. 2(17.
^21
Hesiod. in "Epy. '2*'
'O fxkv Sii TToXi'S ()/xi\os, oi)s joitoTas
*22
Pindar. Olymp. Od. ii. et Grac. oi (TO(pOL KaXov(nv,'Ofxi']p(o -re Kal 'H<rio5(t)
Scholiast, ibid. Kal Toi^ a\Xo£9 jUUPOTTOtot? irepl tox'itwv
•^^
Diodor. Biblioth. lib. iii.
ireid6fjievoi,Kal vofiov Qefievoi tjjV nrohjcii'
»2^
Plutarch, in Vita Sertorii. avTwv, TOTTov TLua inro tF] yf] fiadvv
•^s
Josephus de Belle Judaico, lib. ii. "AiSriv virci\i}({)aai. Lucian. de Luctu.
cap. 12, p. 730, edit. Grapc. *29 In terram enim cadentibus corpori-
*26
'AddvaToif T6 l(T)(pv TaT? »//uxaT9 humo tectis, ex quo dictum
bus, hisque
TTiVxis auToTs ewai, Kal vttu (5i- esthumari, sub terra ccnsebant reliquani
x^ovoi
Kaiwaca Te Kal Tijuas, ols djocTJ/s >/ KaKia'S vitam agi mortuonini ; quani coram opi-
eiriTi'iSevcri'; ev tSi fiiw yeyove. Id. An- nionem magni errores consecuti sunt, quos
tiquit. lib. xviii. cap. 2, p. 548. auxerunt poeta-. Cicer. Tuscul, Qunest.
''-'
Ilt/XiKoi/ ni TO a-xc/)uv ana ycvcaci lib. i.
X
322 ANSWER TO A JESUIT S CHALLENGE. [chap.
saith he, " great errors did ensue, which were increased by
the poets." Others do imagine that the poets herein had
some relation to the " *^^ spherical" situation of the world;
for the better understanding whereof these particulars follow-
*^°
Heraclid. Pontic, de AUegor. Ho- Kal eis TO vTTo yrjv rffLiti^aipiov ,
kuI did
mer. Servius in Virgil. iEneid. lib. vi. TOUTO opV^iov XeySfXiVO^.
^^' *36
II(ods ydp TOUTO TO ev KXifjia Kal ai 'Queavov 6e tov opiX^ovTa 6 "ApuTOg
KpiKWTal (TipaTpaL KaTatTKeva^ovrai Kai Xeyei. -7rot7;Tt/ca)s. Theon in Arat. p. 6.
ai cTTepeai. Geminus in Phasnomen. 'Q/vTeai/os ydp 6 6piX,tav. Ibid. p. 59, edit.
cap. 13. Paris.
'^2 ^^^
Lactant. Instit. lib. iii. cap. 23. AeyeTUL Sk opi^wv, Sloti opi^ei to
*^^
Aug. de
Civit. Dei, lib. xvi. cap. 9. vtro yrjv Kai vTrep yfjv r\p.i(r(paipiov. irepl
*^^
Procop. in Genes, cap. i. ydp Trjv (T<pa'Lpav e^wdev wv, Ta^iv e'xet
*^^
Strabo, Geograph. lib. i. ad quem ToD wKeavov, os e^u^dev irepi/cXu^et Tijv
doctissimus Casaubonus banc ex Gram- yfjV, dcj) ou dvaTeXXeiv Kal els ov civeiv
maticis Oceaiii definitionem producit : ooKei Ta dcrTpa. oQev Kal "ApaTO? wKeavov
QKeawos tcrxi kukXos oiy^d'^wv evvoi^/iaTi- aiiTov KaXel:. Achill. Tat. in Arat. p. 93,
Kcos T?ji/ ovpavlav (rcpaipav KaTO. tcroxjjTa edit. Florent.ubi etiam alius Scholiastes,
Tov TJjs yiji eTrnreSou, Kat Tefivwv Sixv p. 115, de Horisonte similiter notat 01 :
KaT eirivoiav avTov, ei's te to inrep yfjv, 5e TTonjTat loKeavov aiiTov KoKovai.
vnr.] OF LIMBUS PATRUM. 323
^^^
whereunto answereth that of ^'''Euphorion, or, as Achilles
Tatius citeth it, of Neoptolemus Parianus, in his
Tpi-)(66via'
* ^*^
"Oti Kal jj arvfjLiraaa {oiKOVfievii) fiia Quod autem universa terra in aquis
i>?i(r6i ecTTLV, iiTTo TTJg 'ATXavTiKr}^ KaXov- subsistat, nee ulla sit pars ejus, quae infra
OnXacrcTjjs AristOt. nos sitaest, aquis vacua
et denudata, om-
/Lic'i/i)S TcepLppeojXfvi}.
de Mundo, cap. 3. nibus notum reor. Nam sic docet scrip-
"•^a
Citat. ab Arati Scholiaste, edit. tura, Qui expandit tcrram siiper aquas:
cum Hipparcho Florent. ami. 15(i7, ctiterum. Quia ipse super maria fundavit
p. 115. earn, et superJlumina prteparavit earn, &c.
*^»
Achill. Tat. in Arateis, ibid. p. !»3. Nee decet ut credamus aliquam terram
•*'
Vide Augustin. Quaest. cxxxii. in infra nos coli nostro orbi oppositam. Pro-
Genesin, et in Enarrat. Psalm, cxxxv. cop, in Genes, cap. i.
X 2
324 ANSWER TO A JESUIT S CHALLENGE [chap.
and that the pole antarctic was seen by them there, as the
arctic or north pole is
by us here, according to that of
^*^ To
'7repaiov<T6ai tov<s eh aSov iropevo/xevov^. 5e /3a'6os to ttoSXov tov tjipo^
Proclus, Diadoch. in Hesiod. "Epy. ab TdpTapo'i KaXesTai, Lucian. irepl doTpo-
Hugone Sanfordo citatus, qui complura Xoyias.
VIII.] OF LIMBUS PATRUM. 325
the intelligent reader, for all that, will easily discern how
hereby he may be led to understand the in what sense
may be avoided."
In the dialogue betwixt Gregory Nyssen and that ad-
mirable woman Macrina, St Basil's sister, touching the soul
and the resurrection, this point is stood upon at large, the
question being first proposed by Gregory in this manner:
" *^^ Where is that name of hades so much
spoken of, which
is so much treated of in our common conversation, so much
in the
writings and our own, into
both of the heathen
which all men think that the souls are translated from hence
as into a certain receptacle For you will not say that the
.''
*^^
Lucretius ex majore parte et alii hunc aliquo esse positam. Non ergo erit
integre decent, inferorum regna ne esse quo fuerit haec loco sita, quin magis quo
quidem posse. Nam locum ipsorum quern pacto evitari possit, quserendum. Chry-
possumus dicere, cum sub terris dicantur sost. de Praemiis Sanctor. Tom. iii. Oper.
esse antipodes ? in media vero terra eos Latin.
*^^ Ylov eKelvo to iroXvdpvWijTou too
esse, nee soliditas patitur, nee centrum
medio mundi est,
in riSov ovofia, ttoXv fikv ev TJ; CTVvi]deia Tov
terrae ; quas terra si
tanta ejus esse profunditas non potest, ut (iiou, TToXv Se ev Tats avyy pa(pa'i^ xoZs
in medio sui habeat inferos, in quibus est -re e^wdev Kal Tais jj/xe-re'pais irepKpepo-
Tartarus, de quo legitur. Bis patet in jxevou, el's o Travre^ o'iovTai Kaddirep oo-
praeceps tantum, &c. Servius in jEneid. X^^ov evdevoe Tas \f/vx<i^ /jieTaviin
aaSai ;
a 456
appeareth that thou didst not give much heed to my
j|.
*^
AffKoi el fu] \iav Trpotreo-XJjKoJs Toj ovofiaTL TOV uTToyeiov tvvoeiu ^wpov, eirt-
Xoyu). Trji/ yap ihi tov opoafxevov irpov to (ri)s TOU depoi TravTaxoOeu TrpiKeyupLevov
aeioes fieTaaTarriv TJJs i|/u)(j/s eiirovmi, TTJ y?/, oJs fMijoeif avT>j^ /xepo^ yvp.v6v TtjS
ov6ei> fofirji/ dTToXeXonrevai eiv to irepl TrepifioXfj'i tov depo^ KaTaXafi^avecrdai.
Tou d&ov 5»(-rou/^6i'oy. ovoe dWo tI fioL Ibid. p. 644.
ooKei Trapd t£ twv e^wdev kui irapd Ttji 459 'Yi ^^ ^ oi fiiv avTov
flt'otjs ; <l>a(Ti
Oetas 'Ypa<f)7J^ to Svofiu tovto Siaarifxai- ySipov vTToyeiov ixkot£lv6v' ol Se tijv diro
vew, ev iZ Tos i//i/xas- yiverrdai Xeyovcn, ToD e/i<pauov^ eii to d<l>ave^ Kal dei^es
irXijv CIS TO delves kuI d(paviv fisTe- lxeTd(XTa(Tiv TrJ9 v//uxv^ rtoijy tipacrav.
Xov(Tiv {fort. p6T0LK>]atv). Ibid. p. 641, a.\pi fxev yap eu aw/xaTi ecTiv jj \J/vxij,
642. (j>cciv£Tai. Old tuji/ o'lKelcuv
ivepyciuiv' /xe-
Kai TrdJs TOU uTroy^doviov ^'opov TacTTarra 6i tou (TWfxaT0<s detotjs yiveTUL'
oiovTai Tii/es outio
Xeyctrdai, Kal ev aiiTCo TOVTO yovv £(pa(Tav elvai tov aoi]v. Theo-
KUKeivuiv Tav \j/V)(ds iravooxeiieiv ;
&C. phylact. in Luc. cap. xvi.
Ibid. p. '""
(i42. Infernuni autem hi quidem putant
•
TouTcov oi/Tcos exoVTCov, oiiKeT dv regioncm sub terra caliginis et tcnebra-
Tiv ij/ins dvayKai^oi tw twv uaTaydoviow rum, &c. Alii vcro infernum ex appari-
328 ANSWER TO A JESUIT S CHALLENGE. [chap.
in Dionys. Ecclesiast. Hierarch. cap, 2. veniens usque ad flumen illud quod laeti-
<«-
Supra p. 201. ficat civitatem Dei, intra ipsum sortem
^"^
In mundo
isto
qui moriuntur se- promissas patribus harcditatis accipiat.
paratione carnis et anima-, juxta opcrum Origen. in Numer. xxxi. Hnmil, xxvi.
VIII.]
OF LIM15US I'ATRUM. 329
465
Ilia reccptioutrum statim post istam i
verba sunt, mala sua etiani hinc exagge-
vitam fiat,an in resurrectione mortuorum rantis? Id. Qua!stion. cxxvi. in Genes,
atque ultima retributione judicii, non mi- et Eucher. in Genes, lib. iii. cap. 18.
nima ([ua-stio est. Augustin. Quaestion.
•"^ Utrum ideo ad infernum, quia cum
Evangel, lib. ii. cap. 38. tristitia? An etiam si abessct tristitia,
'"'''
Solet esse magna quaestio, quomodo tanquam ad infernum moriendo descen-
intelligatur infcrnus ; utrum illuc mali tan- surus h.Tc loquitur? De inferno enim
tum, an ctiam boni mortui descendere so- magna quaestio est ; et quid inde scrip-
leant. Si ergo tantum
mali, quomodo iste tura sentiat, locis omnibus ubi forte hoc
ad (ilium suum so dicit lugcntcm descen- comiiicmoratuni fuerit obscrvandum est.
dere ? Non eniui in pocnis iut'erni euni Augustin. Question. txLii. in Gcnesim.
esse crcdidit. An pcrturbati et dolcntis 1 ct Eucher. in Genes, lib, iii.
cap. 27.
330 ANswEii TO A Jesuit's challenge. [chap.
way, and by hell it shall not be. For these things are
uncertain." Neither is there greater question among the
doctors of the Church concerning; the hell of the Fathers
of the Old Testament, than there is of the hell of the
faithful now in the time of the New ; neither are there
only excepted, while it was joined with his body here in the
land of the living; so, when he had humbled himself unto
the death, it became him in all things to be made like
unto his brethren even in that state of dissolution. *™And
u4T3jjg (jj(j
undergo the laws of hell by dying, but did
dissolve them by rising again, and
so did cut off the per-
•"i
HumansD ista lex necessitatis est, ut i
mortis incidit, ut earn de asterna faceret
resurgendo dissolvit ;
ct ita perpetuitateni cipulis, sic ascendit ad Patrcm. Ibid.
332 ANSWER TO A JESUIx's CHALLENGE. [cHAP.
porally, even as our Lord did rise again, they shall so come
unto the presence of God. For there is no disciple above
his Master, but every one shall be perfect if he be as his
Master." The like collection doth Tertullian make in his
book of the Soul: " '"If Christ being God, because he was
also man dying according to the Scriptures, and being buried
*''^
Cum enim Dominus in medio um- i venient ad conspectum Dei. Nemo enim
brae mortis abierit, ubi animEB mortuorum j
est discipulus super Magistrum, perfectus
erant, post deinde corporaliter resurrexit, j
autem omnis erit sicut Magister ejus.
et post resurrectionem assumptus est, ma- Ibid.
•^^ Tertullian.de Anima, cap. 55; vide
nifestum est, quia et discipulorum ejus,
propter quos et haec operatusest Dominus, supra p. 250.
^'8
anima; abibunt in invisibilem locum, de- Quid est illud quod ad ini'erna
finitum eis a Deo, et ibi usque ad resur- trapsfertur post divortium corporis ? quod
rectionem commorabuntur, sustinentes re- detinetur illic, quod in diem judicii re-
surrectionem ; post rccipientes corpora, et servatur, ad quod ct Christus moriendo
perfecte resurgentes, hoc est, corporaliter, descendit, puto ad animas patriarcharum.
quemadmodum ct Dominus resurrexit, sic Ibid. cap. 7.
VI
IT.]
OF LIMBUS PATRUM. 333
Christ, and cast him into the deep and dark dungeon of
into hades;'''' adding afterward, that
" hades ^^^
death, that is,
*'
^®^If he, who was the Lord and Master of all, and the
"79 *84
Ibid. cap. 58. Tail' yap ^wt}^ iaTfprmevuiu vooIt' dv
^^^
Quae infra terrain jacent, neque eiKOTtus o a^ijs oTkos T6 /cat evSiaiTt^fia.
light of them that are in darkness, and the life of all men,
would taste death and undergo the descent into hell, that
he might be made like unto us in things, excepted, all sin
and for three days went through the sad, obscure, and
dark region of hell ; what strange thing is it that we, who
are sinners and dead in trespasses, according to the great
*""
KaTe/ii) eis KrjTTOV avTOv' irpoi tos eris in paradiso. Philo Carpath. in Can-
tf ooou Ttiii' dy'iuiv \\rvya's. Euseb. in tic, vi.
plurimi ante legem et in lege ; qui qui- dif TUVTcc, SiSaarKu/xeda Kai eK tou
t'xv
dem omnes, veluti aromatum phials sive
irapovTO'i pijTov Kai €k trdari]'! -rj/s
fieias
which I
part will then believe to be true, when I
for my
shall see one of those old
copies with mine own eyes. But
in the mean time for hades it hath been
sufficiently declared
before out of good authors, that it
signifieth the " place of
•^^ 5""
Bishop's Preface to the second part Inveniri insuper asserit in nuiltis ve-
of the Reformation of Perkins's Catholic, tustissimis exeniplaribus M88. orationem
p. 19. Doininicani in hunc modum nd-rep ij/jlwv :
'"'
Broughton in his Epistle to the 6 ei> Pater noster qui es in inferno,
(lotj,
Nobility of England, edit. ann. 159.5, &c. Veteres quoque JMacedones aliter
p. 38. orationem Dominicam nunquam precatos
"» fuisse. Jo. Rodolph. Lavator. de De-
Require of consent, edit. ann. IfiU,
p. 21. sccnsu ad Inferos, lib. i. part. i. cap. 8.
338 ANSWER TO A JESUIT's CHALLENGE. [cHAl'.
*"'
Joseph, de Bello Judaic, lib. iii. audeat vel praesumat. Concil. Trident.
King Antiochus in his epistle unto the Jews, 2 Maccab. xi. 29.
Velle vos descendere ad vestros, it is in the Latin edition;
^'^Prsecordia pressit
lUe senis, treraulumque caput descendere jussit
In ccelum.
"« 1 Sam. xxix. and 2 Ruth iii. 3 Kal aVa^iJcrj; eTri tov
-''"''
4, (or 4) Kings :
^'^
Joshua xvi. 3. Atque in uno et eodem versu Jona; i. 3 :
"* 1 Sam. xxvi. 6. Kai KaTejSi] ets 'loinnfv, kul evpe TrXolov
"* Gen. xLiii. 4and 5: Wi Kal dvejii) els avTO.
fxiv olv diro-
^" Juvenal. Sat. vi.
o-TeXXps Tov d6eX(j>6v ij/xwi/ /leO' ijfxwv,
5'8
KaTafiit<^6fie6a- ei oe /nrj diroVTeXXrii tov Judges xi. 37.
Judges XV. U
'^'^
d6e\<p6v rjfiwv jueG' Tj/titui/, ov Tropevcro- Descendentes ad
:
^^^ ^^^
Animos cum e corpore excesserint Qui non possumus intelligere quod
in sublime ferri. Cicer.Tusculan.Qusest. dicitur, nisi per ea vocabula quae usu di-
lib. i. dicimus, et errore combibimus. Hieronym.
^^'
Chrysost. in Ephes. Homil. xi. lib. ii. in Amos cap. v.
5^2 °" PhumutusdeNat.Deor. inP/M/on<'.
Theophylact. in Kphes. cap. iv.
vni.j OF LlMBUb I'ATRUM. 341
" and
mighty Hades, who inhabiteth the houses under the
earth, having a merciless heart ;" for that attribute doth
Hesiod give unto him, because death spareth no man. So
Homer :
527 rp / •>'
'
\ ' 'J
' ' ' '
528
pecrcr Aiorj^ o euepoiai Karacpainevoiau' avaaacov,
" Hades was who reigneth over them that lie dead
afraid,
in the earth."Philo Byblius relateth out of Sanchoniathon,
a more ancient writer than either Homer or Hesiod, not
only that he was the
and Rhea, but alsoson of Saturn
that ^-*his father did canonize and that him after his death,
the Phoenicians call him both Pluto and Muth, tvhich an-
swereth to the Hebrew r\)D> and in their language
signifieth
death. The Grecians, who had from the Phoenicians their
first
gods as well as their first letters, tell us further that
^^°
this Hades, or Pluto, was he who shewed men those things
that did concern " burials, and funeral rites, and honours
of the dead, of whom no such care was had before his
time ; and that for this cause he was esteemed the god
that bare rule over the dead, the dominion and care of them
^25 530
Plato in Gorgia. j^y ^' '^5,jy Xeye-rni to. irepi ras
^^^
Hesiod. in Theogonia. xa^as Kal Ta'S iK<popd'i xai Ti/xas TfSj;
^2^ Homer. Iliad, xv. TeSi>eu>Tu>i) KaTaSeT^ai, tov irpo tow
*««
Hesiod. Theogon. yjiovov /unoe/xi'as oiio-jjs i-TrtfjieXela^ irepl
H-repov nitTou iraloa aTro 'Peas aiiTOiis' Oio Kal twv Te-reXevT^KOTuiv 6
^^' ^^-
Ita Apollodorus, lib. i. Bibliothecae, Eis 'Atcao cojxov K-are'/Sa. Pindar.
de Orpheo KaTijXiiev ek aoov, h. e. ad
:
Pyth. Od. III.
^^^
Plutonis descendif, ut vertit Latinus in- Nuy 5e arv iiev dtoao ooyuous vtto
terpres, Benedictus ^gius Spoletinus. Kcvdecri 7ai)}s"E/oxea'. Homer. Iliad, x*
VIII •] OF LIMUUS I'ATKUM. 343
lerai
9 \
"
saith Pindarus. things befitting him
The man that doth
'''*
ov otKCi'ws ol vSuto^ 6\iki}
'E-Treiot) QdvuTO's ecrTtf i(f>' i]jx.wv d(f>avi(,6ixevoV ij
€iv TO I'lfxlv a<^aj/£s dyovrrw Tijf if/i;)(iji' Dionys. Ecclesiast. Hierarch. cap. 2.
^•'^
Ka-ra tovto ydp Kal a'^fjs XeytTai,
fiev (US iu (TTepiio-ei (ruI/uaTos deiSi} yiyvo-
TO uioixa ik, <us
TOUT eo-TtJ', 6 d<^ai/))S X"'P"^M<''>' </'"X''^
nivt]v, ei/
yjj KaXvirTofxe-
vov, KuG' tTepai/ Tivd tuik rroanaToeiOwv
?J d-rrv o-uijua-ros. Georg. Pachynier. ibid.
dWoiwiretov, e/v t»}s kot' dv^pioirov iSea^
53« Pindar.
Olyinp. Od. viii.
344* ANSWER TO A JESUlx's CHALLENGE. [cHAl'.
'''Toi
oiaiaiv opyai^ euy^eTat
• ' >.f.<S
avTiaaa^ aioav yrj-
ifKrja'iov a.ca<;
^*^
and another poet, cited by Plutarch:
539
YlavTwv fxeu fxr] (pvvai eirf^QovLoiaiv apiaTov,
M>;o eaioeiv avya^ o^eo^ rjeX'iov'
<t>vpTa oTTtDs wKKTTa Tr^Xas aioao irepjjaai,
Kai KeiaOai TroWrjv yrjv eTra/ULrjaanevov.
»37
Find. Isthm. Od. vi. *« Plutarch, de Consolat. ad 539
Apollon. ^j. 'Apxnv.
vol.] Of LIMBUS PATRUM. 345
^^^
Clem. Stromal, lib. vi. scripturis saepe conjunguntur, significatur
'^"
Herodot. Histor. lib. iii. status mortuorum ; et non solum damna-
^*-
Sciendum quod per infernum (pro torum, ut nos fere ex his vocibus auditis
quo dictio Hcbraica proprie signiticat concipimus, sed in genere status defunc
sepulchrum) et
perditionem, quae duo in torum. Cornel. Jansen. in Proverb, xv.
346 ANSWER TO A JESUIT's CHALLENGE. [cHAP.
is
signified, and not of the
damned only, as we commonly
do conceive when we hear these words, but the state of the
deceased in general." So ^-^ Sanctius the Jesuit, with Sa his
fellow, acknowledgeth that hell in Scripture is frequently
taken for death. Therefore are these two joined together,
Rev. i. 18, / have the
keys of hell and of death, or, as other
Greek copies read, agreeably to the old Latin and ^Ethi-
opian translation, of death and of hell ; and Isaiah xxviii. 15,
We have made a covenant with death, and ivith hell we
are at agreement. Where the Septuagint, to sliew that
the same thing meant by both the words, do place the
is
saith
" from the hand of hell,''"' that is to " from
he, say,
the power of death." So out of the text, Matth. xvi. 18,
Eusebius noteth that the Church doth " ^^^not give place to
the gates of death, for that one saying which Christ did
Peter, but of the faith, that the gates of death should not
prevail against it; but the confession (of the faith) over-
" •'i«I will arise out of the grave, renewing the resurrection;
^^ ^'''
'O kut' dvQpw-rru)!' ai;TT>)TOS ddvn-
UoVTOTTOpWll TO TrXtoi/ elv d'Coii.
Nazianz. Carm. xv. de Vitse Itinerib. T09, rJTTai' ota -rdi> 'HXiav ipdiidave.
-riji'
eXeeivw'S, kul irapaireixiroixeiftov tu> aoij. iJTTav. Id. in illud, Ecce ascendimus
(iraec. Eucholog. fol. 197. Hierosolym. p. 205.
**"
'Ei/(o)f efxevev e^uj T?;?
toi/ OavaTOV ^^* Kara <tov veavievtyeTai OdvaTo-;, ou
uTniKovae vopofi. Basil. Seleuc. in Jonam, TiidvriKOTU Toy tTis! X'ipfs iiiuv, o ddvaroi
Orat. II. p. 114. edivyev, iwou ptxfjt tov Tdtpov irapooeu-
'"^^
'H\ia9 dvMTepw QctvdTov pepevriKev, a-ai TO) KeKpaTijpevo' vvudfu'voi. Trdjs- tniu
'
ov 'Ke(p6lh]Ta.L, oe^erai ddvaTus; Ibid.
Euiox I^CTudea-ei tov aM]v c^ckXivc. Id. in
illud, Ecce ascendimus Hierosolym. p. 268. p. 268.
'''''
''*'
Aet£oi/, (0 ot'(77roT«, icai ddmiTou 'Ai/a(TTr\<rop.aL Td<pov KaivovpyCov
irpu>! dv^pioTTOwi i]p€poupei>ov, /xavticiu^TW T))V dvdcTTamu' CiLod^io toj; t'ith]v oidooxof
Ta x^jv irij^ (j>i\avdptinrLa^ yvwpi<TfJLaTa, wepifJicveLV dvdtrTacriV ev cpoi ydp Kai
rf>daveT(D Kal dxpi^'! (iSov x« T//^ (r/;? dya- ddvftTO^ TvavCTUi, Kid dddvarria <j)UTev(-
Id. in T(u. lb. p. 267.
(JoTfjTov criypaTa. Eliam, p. 97-
350 ANSWER TO A .IKSUIT's CHALLENGE. [cHAP.
565
'Eyi']ye/]Tat inrep i];xwv 6 XptcrTos' ){ dddvaTos, TOTe tov dSi]i> eveKpooaas Tt}
oil yap yeyove KuToyoi Tats aoov TrvXali, dcTTpairri t//s 6eoTjjTos. Octoech. Ana-
ovTe cinav j)Xa)Tots (leg. stas. GrBBC. et
Evang. Chrysostom. Latin,
fiiv eis »)\a) toIs)
TOV OavaTov oecTfioTs. Cyril. Alexand. a Leone Thusco edit.
5""
Glaphyr. in Genes, lib. v. p. 121. Syllabar. yEthiopic. quod habetur in
566
Cyril, Hierosol. Cateches. xiv. quibusdam exemplaribus Psalterii, edit.
^^ 'ill eis Tuu dduaTOV KaTU- Hebraic. GrsBC. Latin, et iEthiopic. in fol.
dvdpwTTO^
Athan. de Incarnat. Verbi, contra *' Athanas. Orat. iv. contra Arian.
Pd'3.
descendit, non ut lege mortalium detine- Quffist. I. ad Antioch. Tom. ii. p. 321;
Tctur a morte, sed ut per se resurrecturus Euseb. lib. v. Demonstrat. Evangelic,
januas mortis aperiret. Ruffin. in Expo- p. 155, et lib. x. p.
313, edit. Grasc. ;
sit. Symbol. Caesarius, Dial. iii. p. 1132, edit. Basil.
^^ "Ore See before, p. 268.
Kax^X6es irpo^ ddvaTov, >; X,airj
III.]
OF LIMBUS I'ATRUM. 351
'iva XaXrjcrt],
(pOivoixei'Oiat
" that he ™
may speak unto the dead," is in
Prosper trans-
lated Ut
inferis loquatur ; and those other verses touching
our Saviour's resurrection.
575
Kai TOT ciTTo
(pOifjLei'wv avaicv\l/a^ el?
(pao^ rj^ei
" Then
coming forth from the dead, &c." are thus turned
into Latin in Prosper Tunc ah inferis regressus, ad lu-
:
^""^
again unto life." His " ^'-risins: from the dead was the
672 XeXos *'" Al
ot Tov Trddovs ij eK veKpwv »)S {(TflpKOi) ol VCKpol Tljv tis
dvd(TTacTii ?V. Eusebius, Demonstrat. piov dvafiioiiTLV totiSaxtijjo-ai', ot' ?)s eg
Evangelic, lib. x. p. 307. (ioov VLKi)(p6po^ irpos ^ttitiv dve\i]\vQe.
"•*
Lactam. Institut. lib. iv. cap. 18. Basil. Seleuc. in Jonam, Orat. ii.
*'•» *'^ 'H
Prosper, de Promiss. et Predict, Ofc
{leg. o
th) veKpwv eyepuL's eg
part. III. cap. 20. li^ou X-uo-is.Gregor. Nazianz. in Defini-
•'"'
Lactam, ut supra, cap. 19. tionib. Iambic, xv. Tom. n. edit. Grsco-
'•'"'
Prosper, ut supra, cap. 29. Lat. p. 201.
352 ANSWER TO A JESUIT S CHALLENGE. [chap.
loosing of us from
hades,'''' saith Gregory Nazianzen. "^'SHe
was raised from hades, or from the dead, and raised me
being dead with him,'"" saith Neetarius, his successor in the
see of Constantinople. Therefore is he called "^*°the first-
begotten of the dead, because he was the first that rose
from hades, as we also shall rise at his second coming,"
saith the author of the Treatise of Definitions amongst the
works of Athanasius.
To lay down
the places of the Fathers wherein our
all
Lord's rising again from the dead is termed his rising again
from hades, inferi, or hell, would be a needless labour :
'"'
•'^ Excitatus est ab inferis, meque mor- Liturg. Jacobi, IMarci, dementis,
tuum simul excitavit. Nectar. Orat. in Basilii, et Gregorii Theologi.
58-
Theodor. fllartyr. a Perionio convers. Ambros. de Sacrament, lib. iv. cap.
*'"'
ITpoTOToK'os yevo/jievo^ ck twd ve- H ; Offic. Ambrosian. Tom. r. ; Liturgic.
KpuiV, OlOTL dvifXTI] TTjUfoTOS tiK TOU ClOOV , Pameli, p. 302; Sacramentar. Gregorian.
KaGoik Kal fieWofiev dvlaTaaQai tv
ij/xelv
Tom. II. p. 181.
^'^^
Trj oevTepcc ivapovdUf. Tract.de Delinit. Gen. XXV. 8, compared with xv. 15,
II.
Oper. Athanas. Grwco-Lat. p. 59. Numb. XX. 24, and xxvii. 13, &c.
VIII.] OK LTMBIIS I'ATRUM. 353
of death. ^*"
Death itself, as wise men do define it, " is
nothing else but the separation of the soul from the body,"
which is done in an instant ; but hades is the continuation
of the body and of separation, wliich
soul in this state
lasteth all space that of time which
betwixt the day of is
cap. xxvii. Vide Tertullian. de Anima, crwfxa TJ5s ^bvyjj'3 oiaKplveTai. Ibid. cap. 10.
'^^ 'H
cap. 27 et ."jl, et August, de Civitat. Dei, TTjOaiTr) KLi>ri<ri^ yi' yivccriv ovo-
lib. xiii. cap. fi. Ibid.
fidX^ofxev.
'''''' 588
T>)s irepamv cKare-
Jto;"/? i]fLSiv fii'o Regenerationeni quippe hoc loco,
pmOev SieiXi^fxnevi]^, to hCTa Ttjy dpx'iv ambigente nuUo, novissiniani resurrectio-
<pt)fii TO riko';.
Kfi'i
Gregor. Nyssen. nem vocat. Aug. contra duas Epist. Pe-
Orat. C'atechetic. cap. 27. lagian, lib. iii. cap. 3.
Z
354 A>,'SWER TO A JESUIT S CHALLENGE. [CHAI',
betwixt the time of our birth and the time of our death,
is opposite to the distance that is betwixt the second and
third term, that is to say, the state of death under which
man lieth from the time of his departure out of this life
unto the time of his resurrection ; and see, what difference
there is betwixt our birth and the life which we spend here
after we are born, the same difference is there betwixt death
and hades in that other state of our dissolution. That
which properly we call death, which is the parting asunder
of the soul and the body, standeth as a middle term betwixt
the state of life and the state of death, being nothing else
but the ending of the one and the beginning of the other,
and as it were a common mere between lands, or a comr-
munis terminus in a geometrical magnitude, dividing part
from part, but being itself a part of neither, and yet be-
longing equally unto either. Which gave occasion to the
" ^^^When a
question moved by Taurus the philosopher,
dying man might be said to die ; when he was now dead,
or while he was yet living ?" Whereunto Gellius returneth
an answer out of Plato, ^^^that his dying was to be attri-
buted neither to the time of his life nor of his death,
(because repugnances would arise either of those ways), but
to the time which was in the confine betwixt both, which
Plato calleth ^"'Vo a moment or an instant, and
e^ai(pvr]^-,
in morte esset, an tum etiam cum in vita erepov {al. eKcirepov). Plato in Parme-
Ibret. Taur. nide, p. 67.
VIII.] OF LIMBUS PATIIUM. 355
=95
1 Cor. XV. 54, 55. ea quJE continetur ab ea caro exierit de
''^
Heec juste dicentur tunc, quando dominio ejus. Irenaeus, lib. v. cap. 13.
niortalis haec et corruptibilis caro, circa =97 Matt, xxvii. 40—42.
mortis pressa est, in vitam conscendens, au-rov vtt' avTOu. Acts ii. 24.
induerit incorruptelam et immortalitatem. Hai/aT09 avTou ouk tT« Kvpteuet,
Tunc enim vere erit victa mors, quando Rom. vi. a.
Z2
356 ANSWEii TO A Jesuit's challenge. [chap.
but as, when death did at the first seize upon him, ^°^'his
life
indeed was taken from the earth, yet *'°^none could
take it from him, but he laid it down of himself; so his
continuing to be death''s prisoner for a time was a volun-
vejKe TM iraTpL, e\ev6epw(Ta'S ov eKpa- lib. ii. sect. 24; Lactant. Institut. lib. iv.
TTpoTepov sKvpUvcrei/. Origen. Dialog. EKOi/xi^di] fxev yap kirl tov (XTavpov, to
III. rrveu/jiatu> iraTepi Trapadefievoi, Kal
«''2
Acts "OS
iii. 15. Acts viii. 33. vTrvwaev virvov Tpujfxepou ev tco Td(j)u>
«»" «"5
John X. 18. Ibid. KaTaTedeii. dve<rTi] 8e tov iraTepo^ avTov
"'»«
1 Cor. XV. 20. CK Ttiil/ TTuXioV TOV duvciTov oxf/waaVTO's.
VIII.]
OF LIMBUS PAT RUM. 357
sleeping,
or beino- in hades. And therefore the Fathers of the fourth
" •''"the death how in
Council of Toledo, declaring baptism
and resurrection of Christ signified," do both affirm, that
is
" the as were a descension into
dipping in the water is it
hell, and the rising out of the water again a resurrection ;"
ground.
And thus have I unfolded at large the general acceptions
of the word hades and inferi, and so the ecclesiastical use
of the word hell answering thereunto ; which being severally
of our Saviour's descent, make up
applied to the point
the universal consent of
these three propositions, that by
Christians are acknowledged to be of undoubted verity :
His dead body, though free from corruption, yet did descend
taken for the place of torment prepared for the devil and
his angels; and touching this also all Christians do agree
thus far, that Christ did descend thither, at leastwise in
a virtual manner, as God " '^^^is said to descend when he
doth any thing upon earth, which being wonderfully done
beyond the usual course of nature, may in some sort shew
" *^"vouchsafeth to
his presence," or when he otherwise
have care of human frailty." Thus when Christ's "
'^'•'*
flesh
was in the tomb, his power did work from heaven," saith
St Ambrose. Which agreeth with that which was before
cited out of the Armenians' confession
" to '^''^
According :
they had been holpen there they would have been, they
say rightly that they were freed thence, whither by those
that freed them they were not suffered to be brought."
That Christ destroyed the power of hell, ^^^ spoiled princi-
palities and powers, and made a shew of them openly,
triumphing over them, is acknowledged by all Christians.
Neither there any who will refuse to subscribe unto that
is
agens, quid dicit ? Eruisti animam meam pavov e^e-Teivev toaei oeppiv ev venpoii
decarcere. Suspendendus erat debitor so- : iXoyiX^e-ro, Kal tov aSijv ecTKvXeuev. I'ro-
lutuni est pro CO; liberatus dicitur de sus- cli. ('yziceni Episc. Homil. de Nativit.
pendio. In hisomnibusnon erant : sod quia Domin. in Act. Concil. Kphcs. part. i.
by the fourth at
" ^^*^
To the end that by his unspeakable power
tinople :
men, and revived the third day, spoiling hell :*" all, I say,
do agree that Christ spoiled, or, as they were wont to
speak, harrowed hell ; whether you take hell for that which
keepeth the soul separated from the body, or that which
separateth soul and body both from the blessed presence of
him who is our true life ; the one whereof our Saviour hath
our Lord did deliver his people from hell by way of pre-
vention, saving them from coming thither, or by way
in
of subvention, in helping those out whom at the time of
his death he found there the means, whether this were :
''-'
Bellarmine at first held it to be probable that Christ's
soul did descend not only his but by
thither, by effects,
his real presence also; but afterwards, " "^^^ having considered
better of the matter, he resolved that the opinion of Thomas
and the other schoolmen was to be followed." The same
is the judgment of '^'"Suarez, who concerning this whole
Article of Christ's descent into hell doth thus deliver
mind " "'^^
we understand a
his : If by an article of faith
truth which all the faithful are bound explicitly to know
and believe, so I do not think it
necessary to reckon this
among the articles of faith,
it is not a matter alto- because
gether so necessary
men, and because that for this
for all
OF PRAYER TO SAINTS.
632
Rcgulam fidei pusillis magnisque : nent. Augustin. Epist. LVii. ad Dar-
communem in ecclesia perseverantcr te- ;
danum.
IX.] OF PRAYER TO SAINTS. 363
*
the life thereof consisteth in pouring out of the very
the
soul itself, and the sending up of those secret ^groans of
the spirit which cannot he uttered. But ^he that searcheth
the hearts, and only he, knoweth what is the mind of the
Spirit ; he "heareth in heaven his dwelling-place, and
giveth to every man according to his ways, whose heart
he knoweth ; for he, even he only, knoweth the hearts of
all the as Solomon teacheth us in the
children of men,
prayer which he made at the dedication of the temple,
whereunto we may add that golden sentence of his father
David for a conclusion thou that hearest prayer, unto :
*^
it out,
" that to saints was of great account"
giveth prayer
amongst the Fathers of the primitive Church for the first
400 years after Christ, yet for nine parts of that time, I
dare be bold to say, that he is not able to produce as much
as one true testimony out of any Father, whereby it may
appear that any account at all was made of it; and for
the tithe, too, he shall find perhaps, before we have done,
that he is not like to carry it away so clearly as he weeneth.
'"
Quia scripturas conditas et publicatas et occasio daretur gentibus putandi sibi
in primitiva ecclesia oportebat Christum exhibitos multos Deos pro multitudine
fundare et explicare, qui per tacitam sug- deoruni quos relinquebant. Alphons.
gestionem Spiritus sanctos secuin adduce- Salmer, in 1 Tim. ii. Disput. viii.
bat ; et durum esset id Judaeis prsecipere.
IX.]
OF PRAYKU TO SAINTS. 36^
Ita namque etiam quendam de senioribus 7rd(Ti Bedi/ tTrerat ehixeveii i^eiv tovi
magistris audivi dicentem. Origen. in tKciuov irdvTa^ (ptXovi dyyeXov';, Kai
Jos. Homil. XVI. i//uX<i* "^"i 'T'veufxaTa' avvalrrdoVTai ydp
'^
Jam vero si etiam extra corpus positi Tttn;d^Liav tov irapd tov Qeov ev/xevKT/xov'
sancti, qui cum Christo sunt, agunt ali- KUL ov fiovou Kai axiTOL ev/xeveXi Toll d^ioii
quid, et laborant pro nobis ad siniilitudi- y'lVovTai, dWd kul crv/xirpaTToviri xoTs
nem angelorum, qui salutis nostra mini- l3ov\ofievoi.i TOU eirl irocri Bedi/ depaireveiv,
steria procurant, &c. habeatur hoc quoque Kai e^evfifViX^ovTUt, Kai crvvev^ovTai, Kai
inter occulta Uei nee chartis committenda avua^iouaiv' oicrTe To\p.av ijyuas Xe'yetj/,
mysteria. Id. lib. ii. in Epist. ad Roman, OTL dvQpwwoL^, p.£Ta TrpoaiperreoDi irpoTi-
pray to the Word of God, his only begotten and the first-
born of all creatures, and we must entreat him that he
as High Priest would present our prayer, when it is come
to him, unto his God and our God, and unto his Father
and the Father of them that frame their life according to
the word of God."" And whereas Celsus had further said,
that we " ^'must offer firstfruits" unto angels,
" and
prayers
'* Tov Qeou, KTiceoo^ \6y<o Qeou,
"Oti Kal OL oaifiovei eiai irpwTOTOKw Trdarrj's
Kal OLCL TOUTO TTlfTTeVTeOV eCTTLV auTOis, Kal d^iC0T60V avTov, ais dpxt^epea, tjJi/ eir'
Kal KaWiepijTcov Ka-rd vo/xov^, Kal -Trpou- auTOV cpQdcracrav i]p.wv eu)(rjv dva<pepeiv
evKTEOv iV evfievel^ lam- Cels. ibid, eirl TOV Qeov avTov Kal Qeov tjyuoii/, Kal
ibid.
XeyovTos TTpotrevKTeov elvaL 6aLfj.o<rt.,
Xi'li> ,
"'
Kal ovSh KaTci to irotrov aKOva-Teov aux?;s. 'ATTajoyas Kal 6u)(as diroooTeov, ttuc
Movo) ydp irporrevKTeov T(5 iirl iraat. 0ew, dv ^ai/iev, cos dv cpiXavOpoiirtov aiiTuiv
they were their kinsfolks and friends, help forward their sal-
vation who call upon God and pray sincerely ; appearing also
and thinking that they ought to do service to them and ;
'*
^Q,. Se Tcts a7ra(0)(as aTrooiSofiev, tou- Kal yap TrdvTe^ elcrl XeiTovpyiKa irveu-
Tto Kai Tas 6Li)(a's dva'jrefXTro/j.ev, ey^oVTCi fxaTa, eis oiaKOviav dirocTTeXXofxeva cid
dpyifpea fxeyav, ^leXfjXi/OoTa toi/s oiipa- Toi/s fxeXXovTUi KXripovofxeTv trtuTt^piav.
vov^, 'Irjcrouu tou v'lov tov Qeou' Kal Kpa- Origen. ibid. p. 411, 412.
'^
TOVfiev Til's oixoXoyiai etos av X^wfxev, cf)i- ndtrav fiev ydp Setjatv Kal TTpotjev-
XavQpwTTov Tvyy^dvovTei tou Qeov, Kal )(f]v Kal eVTev^LV
Kal e{iyapi(TTiav dva-
TOV novoyevovi auTov 'It)croD ev r]fiiu (pa- Tre/jLTTTeov t(7i iirl nram Qew Sid tov eTrl
nepovfievov. Ei oe Kal TrXijdo^ troQuuii.ev •TrdvTtov
dyyeXtov dpxiepeto^, e/xtJ/vy^ouXo-
tov (piXavdpoo-jruiv Tvyydveiu 6e\ofX€V, yov Kal Qeov, &c. 'AyyeXov^ ydp KaXe-
/lavddvofxev otl X'^"" X''^'"''^^ irapei- craL, fxi] dvaXaj36vTa<s Tiii/ inrep dvdptoiroiK
(TTi)Keia-av avTw, Kal fivpiai (UU/otct^ts eXei- Trepl avTwv eTnaTi'jfxiiv, ouk eliXoyov. Iva
Tovpyovv aitTw' a'ZTij/es cus arvyyevel's Kal oe Kal KaO' virodctTiv ») "Trepl avTciov eiri-
(pCXovs Tov'i fxiixovixevovi Ti]v el's Qeov (rxt)jUi), davpdtrio'STL's outra KalaTToppi^TO's,
nvTwv ev(Tc[i€Lav opwvTes, crvfiTrpaTTOva-LV h.aTa\i/</)Oj/, avTi) ij uirKnt'ifii), 'TrapatTTi'i-
auTwv Trj nrwTripla twv eiriKaXovfxevwv (racra Tiiyv (puaiv avTwv, Kal e(f>' ols eKa-
TOV Oeov Kai yvrjaiiDi ev^oixevoiv, eirt- CTTOL TCTayp^evoi, ovk edcrei dXXto dappelit
(paivo/xevoi Kal olojjievoL au-rols SeTv inra- evxeirOai, >) Tcii tt/oos irdvTa oiapKeZ (fort.
KoveLV, Kal uxTirep tg ei/ds crvvQrip.aTOi oiapKOUVTi) eirl irao-i Qeiu Sid tov trtoTtj-
-^
Rev. ii. 10. Tas xoD Yivpiov Kai ;ut(Uf)Tas, dyairiofiev
^^
OvTe Tov XpifTTOj/ TTOTe KaToKiireXv \
AA
370 ANSWER TO A JESinT''s CHALI.KXGE. [tHAP.
^^
Si homo tantummodo Christus, quo- , eum, cujus nomen invocatur. Deum Je-
modo adest ubique invocatus, cum haec sum Christum esse pronunciat. Si ergo
hominis natura non sit, sed Dei, ut adesse 1 et Enos et Moses et Aaron et Samuel in-
in ilium ponitur, cum spes in homine est Christus ; et sicut offerimus Deo Patri
|
Corinthios scribit, ubi dicit, Cum omni- Filio; et sicut offerimus gratiarum actio-
bus qui invocant nomen Domini Jesu nes Deo, ita gratias offerimus Salvatori.
Christi in omni loco, ipsorum et nostro,
j
Origen.lib. viii.inEpist. adRoman.cap.x.
IX.]
OF PRAVKR TO SAINTS. 371
^ OvK dv yovv eii^atTo tis Xa/Seti' irapd evXoylav ^Tei toIs eyyovoiv dW
ei/ojjicaJs,
TOV TTUTpd? (cai Toil/ dyyeXuyv, rj irapa 'O pvofievo^ fie 6(c irdvTwv twu kukwu,
Tivo'i Tuiu dWwv KTKTfxaTwv' ovd' av eieife jxri twv KTiadevnov Tivd dyyeXwv,
eiTTOi Tis, Atti'r) troi 6 Qeo^ Kal dyye- I
dWd rou \6yov elvai tov GeoD, ov Toi
Xos. Athanas. Oral. iv. contra Arian. iraTpl cruvaTTTuiv tjuxexo. Athanas. ut
this note: laoKpaTiKov, avn tov, Eav tls aia0rjai<} ecm tivv
" He
TrjSe (XKoueiv, speaketh according to the manner of Iso-
" If thou hast
crates," meaning, any power to hear the things
that are here." And therein he saith rightly ; for Isocrates
useth the same form of speech both in his Evagoras and in his
E'/ rts' eariv aia9riai<i tois TeOvewai (or TCTeXev-
:
iEgineticus
" If
Tr/Koai) Trejot
roiy efOdSe, they which be dead have any
sense of the things that are done here." The like limita-
tion is used by the same Nazianzen toward the end of the
funeral oration which he made upon his sister Gorgonia,
where he speaketh thus unto her " If thou hast ''^
any care :
of the things done by us, and holy souls receive this honour
from God, that they have any feeling of such things as these,
receive this oration of ours instead of many and before many
funeral obsequies." So doubtful the beginnings were of that
which our Challenger is pleased to reckon among the chief
articles, not of his own religion only, but also of the Saints
and Fathers of the primitive who, if his word Church,
be taken for the matter, did generally hold the same
may
touching this point that the Church of Rome doth now.
But if he had either himself read the writings of those
Saints and Fathers with whose minds he beareth us in hand
he is but taken so much information
so well acquainted, or
in this case as the books of his own new masters were able
to afford him, he would not so peremptorily have avouched,
that prayer to saints was generally embraced by the doctors
of the primitive Church, as one of the chief articles of their
religion.
His own Bellarmine, he might remember, in handling
iNazian. Orat. xi. in Gorgon. Sancte Abraham, ora pro me, &c. Bel-
^ Notandum larm. de Sanct. Beat.
est, quia ante Christi ad- lib. i.
cap. 19.
IX.]
OF PRAYEK TO SAINTS. 373
departed, that they should help him or pray for him ; for
this manner of praying is proper to the law of grace, wherein
the saints, beholding God, are able to see in him the prayers
that are poured out unto them." So doth Salmeron also
" '^that therefore it was not the manner in the Old
teach,
Testament to resort unto the saints as intercessors, because
as now they be,
they were not as yet blessed and glorified,
and therefore so great an honour as this is was not due
unto them." And " "^in saith
" should their
vain," Pighius,
suffrages have been implored, as being
not yet joined with
God in glory, but until the reconciliation and the opening
of the the blood of Christ the Redeemer, waiting
kingdom by
as yet in a certain place appointed by God, and therefore
not understanding the prayers and desires of the living,
which the blessed do behold and hear, not by the efficacy of
any proper reason reaching from them unto us, but in the
glass of the divine Word, which it was
not as yet granted
unto them to behold. But after the price of our redemption
was paid, the saints now reigning with Christ in heavenly
glory do hear our prayers and desires, forasmuch as they
behold them almost clearly in the Word as in a certain glass."
Now, that divers of the chief doctors of the Church
were of opinion, that the saints in the New Testament are ^
in the same place and state that the saints of the Old Tes-
tament were in, and that before the day of the last
judg-
ment they are not admitted into heaven and the clear sight
^^
Quod autem aliquis directe oraverit torum cum Deo in gloria, sed ad recon-
sanctos defunctos, ut se adjuvarent vel pro ciliationem usque et regni apertionem per
se orarent, nusquam legimus. Hie enim sanguinem Redemptoris Christi, loco quo-
modus orandi est proprius legis gratis, in dam ordinato a Deo, adhuc exspectantium ;
quo sancti, videntes Deum, possunt etiam et propterea non percipientium orationes
in eo videre orationes qua ad ipsos fun- et vota viventium, ut qua non proprise
duntur. Fr. Suarez. in part. iii. Thorn. rationis ad nos usque pertingentis effi-
Tom. II. Disput. xLii. sect. 1. cacia, sed in verbi divini speculo, quod
^8
Dicendum est, ideo non fuisse morem intueri ipsis nondum datum erat, beati
seeing many worthy men and famous, both for learning and
holiness, did seem to hold that they do not see nor enjoy
it before the day of judgment, until, receiving their bodies
•*o
vSee above, from p. 199 to 210, item Clemens Romanus, Origenes, Ambrosius,
p. 244, 245, 250, 251, 256, 329,
&c. Chrysostomus, Augustinus, Lactantius,
*'
August, in Psal. xxxvi. con. 1. Victorinus, Prudentius, Theodoretus, A-
*^
Olim controversum fuit, num animae retas,fficumenius, Theophylactus, et
sanctorum usque ad diem judicii Deum Euthymius hujus referuntur fuisse sen-
viderent, et divina visione fruerentur; tentiae, ut commemorant Castrus et Me-
cum multi insignes viri et doctrina et dina et Sotus. Fr. Pegna, in part. ii.
sanctitate clari tenere viderentur, eas nee Directorii Inquisitor. Comment, xxi.
*3
videre nee frui usque ad diem judicii, Tot illi et tam celebres antiqui pa-
donee receptis corporibus una cum illis tres, Irenaus, Origenes,
Tertullianus,
divina beatitudine perfruantur. Nam Ire- Chrysostomus, Theodoretus, (Ecumenius,
naus, Justinus Martyr, Tertullianus, Theophylactus, Ambrosius, Clemens Ro-
rx.] OF PRAYER TO SAINTS. 375
Such as held that the saints were not yet admitted to the
sight of God, could not well hold that men should pray
unto them in such manner as the Romanists use now
to dobecause the saints not enjoying the sight of God
;
But many and very famous doctors too among the ancient
did hold, that the saints are not yet admitted to the sight
of God :
The first
proposition is given unto us by
Bellarmine
and his fellow Jesuits ; the second by Stapleton and other
doctors of the Romish Church ; yet all of them with equal
boldness agree in denying the conclusion. "
" It is a certain
good earnest.
The memory
of the martyrs indeed was from the very
*^
Patres universi, tam Graeci quam tempore tam diversis locis, et tanta inter
he pleased, but
" at the memorials of the mar-
-'"especially
'*"
Maximeque per eorum memorias, cum agno sunt, ubique esse credendi sunt.
quoniain hoc novit expedire nobis ad Hieronym. ad vers. Vigilant.
^*
adificandam fidem Christi, pro cujus illi Licet universi sancti ubique sint, et
confessione sunt passi. Ibid. omnibus prosint, specialiter illi tamen
^'
Res base altior est, quam ut a me pro nobis interveniunt, qui et supplicia
possit attingi, et abstrusior quam ut a me pertulere pro nobis. Maxim. Homil. in
valeat perscrutari; et ideo quid horum Natali Taurinorum IMartyrum.
''
duorum sit, an vero fortassis utrumque sit,
"Oti eTTKpaLvojxevaL TroXXots TToWa-
ut aliquando ista fiant per ipsam praesen- Kts Kai KaTO. &La(f>6povi -rpoTTov^ al \j/vxal,
tiam martyrum, aliquando per angelos avTUL kut' iSiav VTritp^LV eTritpalvovTai,
suscipientes personam martyrum, definire aXX' ouxi- SuvafXLg deia, eis tuttous (r)(t)-
throughout the whole world For this can neither one .'*
same manner: " ^**It is fit we should know that all the
visions which appear at the chapels or tombs of the saints
are performed by holy angels by the permission of God ;
(prfaiv dyyeXovi, ecTTw dvddffxa. Canon. 11 (Topoi'; Ttuy dyiwv, 6i' dyiuiv dyyeXwv
Synodi a Michaele Syncello citat. in Ig- eiriTeXouvTai Si' eiriT/aoTTT/s Qeov. eirei
natii Patriarch. C. P. Encomio. irwi SvvaTov, firj T^s aVaaTacretos
irio
*^
At iv Tolsi/aols Kai aopol^ twv dyiiov Toov (Tiofi.d'Twv yeyevrjfxevY)^, dXX' e-ri tuiv
yevofievai eiTKTKida'ei^ Kai oirTacriai ov 6(TTwv Kai Ttuv arapKwv toji' dyiwv 6ie-
Sid Tu)v \lfvyjiuv Tu>v uyioiv yivovTai, dWa (rKopTTKr/xevwv, el6e(rdai toutous, eiSei
eis TO eiSo's •rail' dyiwv. ttwi ydp, eiiri fxoi^ oTTTavofievov^ Kadw7rXi<rfjievovi ;
Ei 5e
fiia oiiaa x/'i'X'i "^^^ fiaKapiov TleTpov i) dv-riXeyeiv vofiiX^eii, eiire fxoi <rv, irais els
TlavXov SuvaTai kcit' avTi}U ti)v poirriu vTrdpxwv HauXo^ >) ITeTpos, i) aWos
ev Tr) fivr\fi.ri
avTov €irL(pavF]vai ev )(iXtois dTTocTToXo^ tl /ua'/OTus, kut' aiiTiiv Trji/
TOTTOis Kai ev o\ut tu> Korrfxw ev ain-jj fx)) fxovo^ 6 direpiypaTTTo^ 0eds. Anastas.
T^ potrfi evpitTKetrdai, Athanas. QuSBSt. Sinait. Quaest. lxxxix.
XXVI. ad Antioch.
IX.] OF PRAYER TO SAINTS. 379
these things, are yet seen in dreams by the living, and say
somewhat which they being awake may know to be true .f*"
" "^"But such is man's weakness, that when any one seeth
a dead man in his sleep, he thinketh that he doth see
his soul ; but when he dreameth in like manner of one
that is alive, he maketh no doubt that it is neither his soul
nor his body, but a similitude of the man that did appear
unto him ; as if not the souls, but the similitudes of dead
men, not knowing it, might not also after the same sort
appear." So he telleth of one Eulogius, a rhetorician in
Carthage, who lighting upon a certain obscure place in
Cicero's Rhetorics, which he was the next day to read unto
his scholars, was so troubled therewith that at night he
could scarce sleep " In which *^^
St Augustine,
night,"" saith
:
" I
expounded unto him, while he was in a dream, that
which he did not understand ; nay, not I, but my image,
I not knowing, and so far beyond the sea, either doing
59
Si ergo me potest aliquis in somnis I
habet, ut cum mortuum in somnis quis-
videre, sibi aliquid quod factum est indi- que viderit, ipsius animam se videre arbi-
cantem, vel etiam quod futurum est prse- tretur ;cum autem vivum similiter som-
nunciantem, cum id ego prorsus ignorem, niaverit, non ejus animam neque corpus,
et omnino non curem, non solum quid ille sed hominis similitudinem sibi apparuisse
somniet, sed utrum dormiente me vigilet, non dubitet, quasi non possint et mortuo-
an vigilante medormiat, an uno eodemque rum hominum, eodem modo nescientium,
tempore vigilemus ambo sive dormiamus, non animae, sed similitudines, apparere
quando ille somnium videt et in quo me dormientibus. Ibid. cap. 11.
videt ; quid mirum si nescientes mortui, •"
Qua nocte somnianti ego illi
quod
nee ista
sentientes, tamen a viventibus non intelligebat exposui imo non ego,
;
** **
Et his enim apparent imagines vivo- Aliquando autem fallacibus somniis
rum atque mortuorum : sed cum fuerint {al. visis) hi homines in magnos mittun-
sensibus redditi, quoscimque mortuos vi- tur errores, quos talia perpeti justum est.
disse se dixerint, vere cum eis fuisse cre- Ibid. cap. 10.
duntur; nee attendunt qui hsc audiunt, "*
Ti ovv, oTi ol Sai/xove^ Xeyovcrt, tov
ab eis absentium atque nescien-
similiter TOV oetvos t; 'I'l'X'' ^'M'> i>^o-'
jULOvaxou ',
tium quorundam etiam imagines visas 6ia yap TovTo ou TritTTevw, eireiSi] Sai/xo-
esse vivorum. Ibid. cap. 12. yes XeyovdLV cliraTiJom yap tous aKOuou-
^'
Nam Mediolani apud sanctos Prota- Tas. Old TOVTO Kal 6 ITaCXos KaiToiye
sium et Gervasium martyres, expresso dXiidevovTai eTreaTO/jucrev aiiToi»s, 'Iva fi7]
nomine, sicut defunctorum quos eodem 7rp6<f>a(rLV Xa^ouTH Tots dXtfiem Kal
modo commemorabant, adhuc vivum dae- xj/evSTJ irdXiv dua/ii^wcrt, Kal d^ioiri-
mones episcopum confitebantur Ambro- a-Toi yevwvTai. Chrysost. de Lazaro,
sium, atque ut parceret obsecrabant, illo Cone. II. Tom. v. p. 235, 236, edit.
aliud agente, atque hoc cum ageretur Savil.
omnino nesciente. Ibid. cap. 17.
OF PRAYER TO SAINTS. 381
rx.]
®®
Et yap vvv, oiiSevos ovtoi tolovtov, fit] XajSuiv d(popfJii]v evTevdev tKeii/os to
oveipoi TToWaKis (paveuTC-i iv xuttois Tttij/ Trap' eavTou iravTa eia-aydyy. Id. de
(iTreXdovTiuv ttoWov^ iJTrdTticrav Kai Lazar. Cone. iv. ibid. p. 256.
"^
6ie<j>deipav, ttoWw /jidWov, el touto lilvX''ol Trap' tj/juv
Kai iSiwTai Kai
yeyevrj/xivov jji/ kuI Ke/CjOaT-r/zcos ev xals lepeT's, TrXaT-rofievot Tivas oveipov^, oCs
Tuji/ dvdpwTruiv CLavolai^, olov uti iroWol auTo'i KaXovnriu dTroKaXinfrci-i. Synes.
dtreXdovTMv eiravTjXQov irdXiu, fxvpi-
Tail' Epist. Lix.
OU9 dv o /xtapo^ Saifiwv eKelvoi S6\ov9 *'"
Basil. Seleuc. de iMiraculis S. The-
eirXe^e, Kai iroWtji/ aTraTiii/ eh tov j3lov clae, lib. ii. cap. 10.
ei(n)yaye. oia tovto oTreKXeio-e xas dvpdi
'"''
Kai yap TOVTO /xaXKTTa tuiv dyitov
o Qeos, Kai ovK d<pLi\(Ti tlvu twv aTreX- iSiov, TO ijpe/aats xe yaipeiv, Kai TauTaii
dovTcov eiravcXQovTa elire'iv xa eKel, 'iva 0)5 xa TToXXd ivavXit^eirdai. lb. cap. 21.
382 ANSWER TO A JESUITS CHALLENGE. [CHAI
" ^affect
should oratory and poetry, and be continually
delighted with such as did more accurately set forth her
praises," (even as Homer bringeth in Apollo 'tickled at
the heart with hearing the songs that were made unto him
in the
camp of the Grecians) ; of which he produceth two
special instances, the one of Alypius the grammarian, unto
whom, being forsaken of the physicians, Thecla, he saith,
did appear in the night, and demanded of him what he
ailed, and what he would ? He, to shew his art, and to
win the virgin's favour with the aptness of the verse, re-
turneth for an answer unto her that verse wherewith Homer
maketh Achilles to answer his mother Thetis in the first
of the Iliads :
the martyr the same night appeared unto him, and, shaking
him by the ear, took all the pain away. He addeth further,
''"
^iXoXoyos yap, Kal {piXo/novrro^, Kal direKpivaTo. Basil. Seleuc. ut supra,
del Yaipovaa Tots \oyiKU)Tepov eiKpri/JLOV- cap. 24.
^* OUto) 06 (pikoXoyo^
tTiv auTj)!/. Ibid. cap. 24. effTii) tj fidpTv%,
^' MeXTTovTcs 'E/cae/oyoV 6 6k <ppeva Kal x«'Pf' Tals Sm tcow \6ywv -rauTai^
TC/OTrex' aKoiiuiv, Hom. Iliad, a. ev^rj/xiai^, epui ti Kal tcov ifiauTw Kal
^^
'E'7rtjixei5ta(ra(ra yovv i] fxapTVi, Kal v-rrip ipov yeyovoTuiu, oirep avTrj ») -rrape-
'(rdeiara ciri Te Tto dvSpl eiri ts tu> eirei, a-xvK"^"- P-oi- pdpTvt oidev oTt yeyivryrai.,
davfid(Taaa oh Kal ais finXn dpfxoSiw: Kal oi)
xl/eudofiat. Ibid. cap. 27>
IX.] OF I'RAYF.R TO SAI>!TS. 383
that the same martyr used often to appear unto him in his
I have
gone unto the angels With what prayer ? With .'*
TpaOa, ev rtirep Kat Tav-ra eK xj?s SeXTov conantes ad te redire, neque per seipsos
fieTeypa<p6fii}u, Kal ^»j Kal dvayivwaKeiv valentes, sicut audio, tentaverunt haec, et
iSoKei fioL, Kal ecpyjoeaQat Kal fxeidiav, Kal inciderunt in desiderium curiosarum vi-
ev6eiKPV(Tda'c -rm jSXe/ifiaTt ojs dpeorKoi-
fj.oi sionum, et digni habiti sunt illusionibus.
TO Te ToTs ypa<pop.evoi^, Kal uis Seoi fie |
Augustin. Confess, lib. x. cap. 24.
384 ANSWER TO A JESUIT S CHALLENGE. [chap.
disease, and as
were the grudgings of that ague, that
it
with others in
by being prayed unto, but called to join
the same unto his and their God. For
putting up petition
as here in the Church militant we have our fellow-soldiers
mus, ita ipsis intercedentibus exspectemus TVYovTe^ TO) Toirto TOUTU), e(T')(yiKe<rav
ut ipsos martyres imitando accipere me- ovofiaTL KXt]6eis iirl t6ow epyiov irapeo'Tt)'
o(Tovi ooot-TTupov; eTravi'iyayev' otrov^
reamur aeterna. Serm. de Martyrib. ad e^
dppoxTTla'S dve(7T-i]crev' oaoii iralSa^
dire-
Calcem Sermonmn Leonis i. et Tom. i.
oujKev li&ri TereXeuTtj/coTas' ocrois 'rrpo-
Oper.Augustin.Serm.XLVii.de Sanctis.
6eap.ia<; (ilov paKpOTepa^ etro'irjaev.
Basil,
Breviar. Roman, in Commun'i pluri-
''">
"'
Qui in silentio orat fidem defert, et dito; et in alio loco, Scrutans corda et
*
ITpoyi/tocTT?)? Kat (capoioyi/to'crTj/SjUo'i/os xiv.; lib. iv. in Jerem. cap. xx. ; et lib.
o Qeo^uTTap^ei' eTret ov&k avTol ol dyyeXoL i.in Matt. cap. ix. (supra p. 102) ; Jo.
Quaest. xcix. ad Antioch. Oper. Atha- Graec. vel xxx. Latin.; Gennadium de
nasii,Tom. 11. p. 303, edit. Graeco-Lat. EcclesiasticisDogmatib. cap. 81 ; Johan.
^ Et prius quidem solus omnipotens Cassian. CoUat. vii. cap. 13 ; Sedulium
Deus cernit occulta, dicente sermone in Rom. ii. ; Paschas. de Spiritu Sancto,
evangelico, Et Pater qui videt in abscon- lib. ii. cap. 1 ; et alios passim.
13 B
386 ANSWER TO A JESUIT S CHALLENGE. [chap.
** 8*'
Respondeo magnam quidem esse Augustinus dicit, Quia mortui ne-
quaestionem, nee in pra?sentia disseren- sciunt, etiam sancti, quid agant vivi, etiam
dam, quod sit operis prolixioris, utrum eorum filii. Gloss. Interlineal. in £sai.
vel quatenus vel quomodo ea qua; circa Lxiii.
®'
nos aguntur noverint spiritus mortuorum. Si tanti patriarchae, quid erga popu-
the things that are done or fall out unto men in this life."
" ""Yet have
they such a care of the living, although they
know not at all what they do, as we have care of the
dead, although we know not what they do," "'^The dead
indeed do not know what is done here while it is here in
doing, but afterward they may hear it by
such as die and
^''
Ita illi
(Diviti) fuit cura de vivis, verum etiam futura Spiritu Dei revelante
quamvis quid agerent omnino nesciret, cognoscere. Ibid. cap. 15.
^-
quemadmodum est nobis cura de mortuis, Facit Gratianus quandam incidentem
quamvis quid agant omnino utique ne- quEBstionem, utrum defuncti sciunt quae
sciamus. Ibid. cap. 14. in mundo geruntur a vivis ? et respondet,
^'
Proinde fatendum est, nescire qui- quod non ; et hoc probat auetoritate Esaiae.
dem mortuos quid hie agatur, sed dum hie Gloss, in xiii. Quaest. ii. de Mortuis.
°^
agatur; postea vero audire ab eis qui hine Sed forte quaeris, Numquid preces
ad eos moriendo pergunt non quidem
:
supplieantium saneti audiunt, et vota pos-
omnia, sed quae sinuntur indicare, qui si- tulantium in eorum notitiam perveniunt ?
nuntur etiam ista meminisse ; et quae illos, Non est incredibile animas sanctorum,
quibus haec indicant, oportet audire. Pos- quffi in abscondito faciei Dei veri luminis
sunt et ab angelis, qui rebus qua aguntur illustratione laetantur, in ipsius contem-
hie praesto sunt, audire aliquid mortui, platione ea quae foris aguntur intelligere,
quod unumquemque illonim audire de- quantum vel illis ad gaudium vel nobis
bere judicat, cui cuncta subjecta sunt, &c. ad auxilium pertinet. Sicut enim angelis,
Possunt etiam spiritus mortuorum aliqua qui Deo assistunt, petitiones
ita et Sanctis
quEe hie aguntur, quae necessarium est eos nostrae innotescunt in Verbo Dei quod
nosse, et quae necessarium non est eos non contemplantur. Petr. Ijombard. Sentent
nosse, non solum prfeterita vel pra-sentia, lib. iv. Distinct, xlv.
B B2
388 ANSWER TO A JESUIT S CHALLENGE. [chap.
light, do
in the contemplation thereof understand the things
that are done abroad, as much as appertaineth either to
them for joy or to us for help. For as to the angels, so
to the saints likewise which stand before God, our petitions
are made known in the Word of God Avhich they contem-
^* Dico quod non est necesse ex ratione terra consistentium, neque mentales neque
beatitudinis, quod beatus videat orationes vocales, cognoscunt, propter immoderatam
nostras, neque regulariter sive universali- distantiam inter nos et ipsos. Gabr. Biel,
quod revelentur, quia neque talis revela- tialis, ut nostras orationes, aut alia facta
tio necessario sequitur beatitudinem, &c. nostra, matutina cognitione videant in
say unto all the saints, Pray for us, but would sometimes
entreat of God that he would reveal our prayers unto them."
Yet because " ^°°it seemeth unto him superfluous to desire
ordinarily of them that they should pray for us, which
cannot ordinarily understand what we do in particular, but
know only in general that we are exposed to many dangers,"
he resolveth that " ^"'although there may be some doubt in
what manner the saints may know things that be absent,
and which are sometimes delivered by the affection of the
heart alone, yet that they do know them."
it is certain
And you must " Doctor Pesantius, "that this
^°^note," saith
is to be held for a
point of faith, that the saints do know
the prayers which we pour unto them ;" because " otherwise
de congruo ; tamen Deus eis revelat omnia periculis versari. Id. de Purgator. lib. ii.
in the number of
those that pray for us, but not of those
that are prayed unto by us. Of this you may hear, if you
please, what one of the more moderate Romanists writeth :
*'
*°^If it were lawful for the
Prophet to call to the angels
and the whole host of heaven, and to exhort them that
they
would praise God, which notwithstanding they do continually
without any one admonishing them, Avhereby nothing else
but a certain abundance of desire of the amplifying of
God's glory is declared ; why may it not be lawful also,
out of a certain abundance of godly desire, to call upon
those blessed spirits which by the
society of the same body
are conjoined with us, and to exhort them that
they should
do that which we believe they otherwise do of themselves?
That to say, All ye saints, pray unto God
for me, should
import as much as if it were said, Would to God that all
the saints did pray unto God for me! I wish earnestly
that saints should pray to God for me!''"'
all the Thus
writeth Cassander, in his notes upon the ancient Ecclesiasti-
cal Hymns, published by him in the year 1556, who, being
challenged for this by some others of that side, added this
further to give them better satisfaction: " '"^When I did
see that it was not necessary that we should hold that the
'"3
Est enim oratio actus quidam ra- ^"^
Cum viderem non necessarium ut
tionis, quo unus alteri supplicat, inferior statuamus sanctos intelligere nostras pre-
videlicet superiori. Bellarm. de Bonis ces, credebam ad calumnias nonnuUo-
Operib. in particulari, lib. i. cap. 7- ram repellendas satis esse, si dicamus
1"^
Si propheta; licuit appellare angelos per modum desiderii eas interpellationes
et universum coelestem exercitum, eosque explicari posse ; quod minus habet ab-
hortari ut Deum
laudent, quod tamen surditatis, et divinarum literarum exem-
nuUo etiam monente assidue faciunt, quo plis congruit. Si quis autem hujusmodi
sane nihil aliud quam abundantia quas- compellationes intimatione quoque
pro
dam studii divinse glorise amplificandae desiderii et directa, ut ita loquamur, allo-
declaratur ; cur etiam non liceat beatos cutione haberi velit, non repugno. Cre-
illos spiritus, ejusdem corporis societate diderim tamen hujusmodi intimation! ta-
nobiscum conjunctos, ex quadam pii de- citam conditionem subesse debere ; qua-
siderii redundantia compellare, atque ex- lem Gregorius Nazianzenus in oratione
liortari, uti id faciant, quod eos ultro fa- funebri sororis Gorgonise exprimit, cum
cere credimus ut perinde valeat, Omnes
? ait, Proinde si nostri sermones vel parum-
sancti, orate Deum pro me ; ac si dicatur, per tibi cura? sint, honorque talis Sanctis
Utinam omnes Deum orent pro me
sancti ! a Deo debetur animabus, ut talia rescis-
quam velim ut omnes sancti Deum orent cant, suscipe et tu sermonem nostrum.
pro me !
Georg. Cassand. Schol. in Hymn. Id. Epist. XIX. ad Jo. ^lolinjeum, p.
Ecclesiastic. Operum, p. 242. iioy.
IX.] OF PRAYEH TO SAINTS. 391
'"^ His et similibus rationibus decepti nee ipsi orant pro nobis, nisi impro-
tos,
sunt dicti haeretici decipiuntur et nunc prie ; idee scilicet quia oramus Deum ut
:
nonnuUi nostro tempore Christiani. Gabr. sanctorum merita nos juvent. Unde :
Biel, in Canon. Miss. Lect. xxx. Adjuvent nos eorum merita, &c. Gu-
*"''
Propter istas rationes et consimiles lielm. Altissiodor. in Summ. part. iv. lib.
dicunt multi, quod nee nos oramus sanc- iii. Tract, vii. cap. de Orat. Qusest. vi.
famous men, and not without probability, Collegii Mertonensis Oxon." It seems
that such suffrages and prayers were probable that in the copy which the
Author " corrected under
superfluous in the Church of God, al- learned left
though some other wise men thought the his own hand" he intentionally restored
contrary. In this particular question the passage to the form in which it had
now hand Altissiodorensis telleth us,
in stood in the former editions. Ed.]
that MANY," &c. And in the margin:
302 ANSWEIl TO A JESUIT S CHALLENGE. [chap.
we pray unto God that the merits of the saints may help
us." For which he referreth us unto the versicle used to
be sung at the feast of All-Saints, which in the breviary of
Sarum I find laid down in this manner :
" Let their merits help us, whom our own sins do hinder ;
let their intercession excuse us, whose own action doth accuse
us ; and thou, who hast bestowed upon them the palm of
the heavenly triumph, deny not unto us the pardon of our
sin." Where, if any poison do remain hidden under the
name of merits, we will prepare an antidote against it in
its
proper place.
And, in the meantime, observe here a fourth difference
betwixt the Popish prayers and the interpellations used in
the ancient time. For by the doctrine and practice of the
Church of Rome, the saints in heaven are not only made
joint petitioners with us, as the saints are upon earth, but
also our attorneys and advocates, who carry the suit for us,
not by the pleading of Christ's merits alone, but by bringing
in their own upon the consideration of the
merits likewise ;
dignity or
condignity whereof it is believed that God
cessities, because
they are our advocates and the means
betwixt us and God, by whom God hath ordained to bestow
" it is a
all things upon us." "^Because thing fitting,"
saith Scotus, " that he that is in bliss should be a
coadjutor
of God in procuring the salvation of the elect, according to
such manner as this may agree unto him ; and to this it
is
requisite, that our prayers which are offered unto him
should specially be unto him, because they lean
revealed
had said thus: I have written this unto you that you sin not;
and if any man sin, you have me a mediator with the
Father I make intercession for sins Parmenian
;
your ; (as
in one place doth make the Bishop a mediator betwixt the
a shew as was not far unlike unto that wherewith our Romish
doctors do cozen simple people now-a-days. For " '^this,"
" did
saith Theodoret, they counsel should be done," namely,
that men should pray unto angels, " pretending humility,
and saying, that the God of all things was invisible, and
inaccessible, and incomprehensible, and that it was fit we
should procure God's by the means of angels."
favour
Whereas St Chrysostom, treating of Christian humility,
sheweth that the faithful, who are furnished with that
do "
grace, notwithstanding ^-''ascend
beyond the highest
'2"
Tertio, quia ecclesia, quse Christi yivecrdat, TaireLVOfppoavvri Sijdev K£')(pi}-
Kal Xeyovxes,
Spiritum habet, frequentissime per sane fxevoL (us ctopaTOS 6 xuiv
tos recurrit ad Deum, rarius per se ad bXoov Beds dvecpiKTOi Te ku'l dKaToXt]-
Deum Quarto, precatio Dei per
accedit. TTTO'S, Ka\ Trpoai'iKei oja twv dyyeXwi' Tt]v
invocationem sanctorum arguit majorem deiav irpayfxaTevecrdai.
eiifjLeveiav Theo-
humilitatem, sicut videri est in Centurione. doret. in Coloss. cap. ii.
Alphons. Salmei. in 1 Tim. ii. Disput. vii. Ut /cat auxas virepliaivoua-t tov ou-
sect. ult. pavov Ttts d\f/iSa^, kui
ayyeXous irapep-
121 122
Psalm cii. 17. Judith ix. 16. yofi-evoi. 'TrapecrTt}Kaaiv aitTw Tip 6p6vw
123 124
Tw PamXiKw. Chrysostom. in Matth.
Coloss. ii. 18. Ibid. ver. 23.
'•'
Tpi'-ro TOLVvv ovvefiovXevov eKeivoi Homil. Lxv. edit. Graec. lxvi. Latin.
IX.J
OF PRAYER TO SAINTS. 397
them-
tops of heaven, and passing by
the angels, present
selves before the regal throne itself;" yea, '^'by learning
thus to speak with God in prayer, he sheweth that the man
himself is made a kind of an " angel ; the soul is so set
loose from the bonds of the body, the reasoning is raised
^-7
"Avdpu)Tro^ yap Qecu nraLOevdeh oia- aut salutis suae immemor, ut honorificen-
Xeyeadai, tos ei/cds tov tm Oeio SiaXeyo- tiam regis vindicet comiti ? cum de hac re
ovtwi diro- si qui etiam tractare fuerint inventi, jure
ixevov, ayyeXos eVxai Xonroi/.
\veTai Twv tov ut rei damnentur majestatis. Et isti se
SetTfiiJov arcofJLaTOi i] \j/vxi],
ovTOi jUETctptrtos avTw yiveTai 6 Xoyitr/uos" non putant reos, qui honorem nominis Dei
ovTio neTOiKiX^eTaL Trpos tov ovpavov' ov- deferunt creaturas, et relicto Domino con-
a.p.adi'i'i. Id. in Psal. iv. que est rex, et nescit quibus debeat rem-
publicam credere. Ad Deum, ante quem
'2^
Solent tamen, pudorem passi neglecti
Dei, misera uti excusatione, dicentes per utique nihil latet, (omnium enim merita
istos posse ire ad Deum, sicut per comites novit, ) promerendum suffragatore non opus
pervenitur ad regem. Ambros. in Rom. est, sed mente devota. Ubicunque enim
cap. i. talis locutus fuerit ei, respondebit illi.
'-'
Age,numquidtamdemensestaliquis, Ibid.
398 ANSWER TO A JESUIt\s cnALLENGE. [cHAl'.
iairavri^ )(pi)fxdTixiv Seofieda, Kal i<o\a- cap. 15, ubi ab editore Pontificio ad mar-
Keiw; SovXoTrpeirov's, Kal ttoXXt/s irepiooov ginem appositum est hoc pharmacum :
Tepov diaKovovs Kal oiKovofiov^ avTwv dvdyKi} TTpoTepov, Kal irapaaiTovi Kal
Kal e-iriTpoirovs Kal \prip.a(Ti Kat, pijfiairi, KoXaKa's TrapaKaXetrai, Kal odov iroXXiiv
Kal irai/Tl depa-irevcrai Tpoirio, Kai To-re dTreXOelv. eirl 6k tov Qeov ovStv toiovtov
Sl eKeivdDV dvvrjQPjvai. tjji/ aWijaLV XafSeTu. ecTTLV' dXXd y^topl'S fierriTov irapaKaXeT-
e-irl Se Tov Oeov ovk eiTTiv ovtws. ov ydp Tat, -)(^wpli Xpi]iLdTU3v, \cx>pl^ ^airdvii'i
SeX-rac p.e<nTiov eirl twv d^iovvToou, ovSe eirivevei tt} 0£>](7eL. dpKel povov fioTjrrai
ovTii) Sl' eTepwv TrapaKaXovfievo?, tos oi Ty Kapoiq, Kal SdKpva irpoareveyKai, Kal
avTwv oeo/xevwu eirLveuei tt} )(dpiTi.
TJJU601/
eiifleeos elcreXOwv avTov eiricnrdari. Chry-
Chrysost. in Matt, citat. a Theodoro Daph- sost. Serm. vii. de Poenitent. Tom. vi.
nopat. in Eclogis (Tom. vii. edit. Savil. edit. Savil. p. C02, qui in aliis editionibus
irpotnovTa tlvI kul ptjTopiKov eli/at XP'h Kal irapevdv Beds irapayiveTai' "Ert ydp^,
Kal KoXaKevarai tov9 irepl tov u.p)(0VTa <j)il(rl, XaXovVTOi aov epio, ISoi) kyu> Trap-
iravras iKavov, Kai TroWd eTepa eirivoti- eifj.1,.
Id. in Dimission. Chananaeae, Tom.
<rai, tuCTTe yeven-dai euTrapdSeKTOV. ev- V. edit. Savil. p. 195.
TaiJda Se ovSevo's SeWai, dWd yv(ofi.i]i
'^^
Kai opa yvvaiKO'^ q>iXo<To(pLav' ov
fkovri's vtj<pov(Tr]<s' Kai. oiiSeu to kmXvov TrapaKaXeZ 'IdKmjiov, ov oee-rat 'Iwdvvov,
elvai eyyiii tov Oeov. Id. in Psal. iv. oiiSk TrpocrepxeTai HeTpw, dXXd di6T6p.e
'^^
Geo? del eyyus etTTLv. kdv 6e\?7S TOP x.op6v Ovk eyw pecriTov )(peiaVf
Kal SaKpvGOv^ Kal ovtuo irporreXde, Kai eavTwp TOVTO troiovvTai, tote /xdXi<TTa
Tols nrpoTepoii auTov 'iXeoav EirivEVEi. o'vTw Kal Eirl TTji X.avavaia<:
T-a)(etos eiri
elire fxovov,oti irpoa-eKpovira' eiroii)crE' Kal UsTpov fxev Kal 'laKwfiov
Trot»}(rets.
eiire ck \j/vx>ji Kal yi/jjcrias Siavoia'i,
Kai 7rpO(Tl6vTWV^ OVK ETTEVEvaeV' ETTlfXEVOuat}'!
iravTa XiXv-rai. ovK kit iQu fxe'i.'i o'vtws Se TauTjjs, TO aiTijAfi" xa)(eai9 tSuiKev.
for her, he did not yield : but when she herself did remain,
he presently gave that which was desired."
The same lesson doth he
repeat in his 44th Homily
" Lord being merciful doth not
upon Genesis, that '^**our
KaXovvTe^ dvvopev, toi avTol ol eavTwv, Homil. Lii. edit. Graec. vel Liii. liatin.
'""
iireiodv peTa OtpjiioTjjTos Trpoaitopev Kai 'SiTpeiwcrai oe, oti kuv dyioi nlTwviv
Sieyi^yeppeviji Siavoia^. iSoi) ydp auxi) inrip ij/uaij/, (licrirep virep ck£ivii<; oi (Itto-
Kai Toiii pady\Td'i iy^ovcra virhp auTiii (TToXoi, dXX' ovu tijUfTs inri;p cavTusv
iKeTevovTa^ ouSeu ttX^ov dvvaai i]ovvi\6^f alTovvra TrXiov duvopev. Theophylact.
iut')(/)is-
oTC uuTi] 6i' t«uT/7>>'
irapape'ivuGa in Matt. cap. xv.
C C
402 ANSWER TO A JESUIT's CHALLENGE. [cHAl'.
^*^
Oh XPS'tt CO' jueo-tTttii/ eiri tov Qeov, \ Xoxjv, cieKpovaaTo' oTe Se auT»j.t} Seofieprf
ovSe koWtJ'S Tij'S irepiopofxij'}, Kal tov ko- ttj^ owpeai efSoriaev, eireuevrre. lb. p. 417.
" lavT ovv airavTa /xaVovTe^, Kav
|
Philip, i. 18, de profectu Evangel. Tom. avTov 01 havTov TrpocreXdeiv tw Qeu> fiSTa
V. p. 416, edit. Savil. jrpo6vp.ia^ -TroXXf]^. Ibid.
'»3 '^•^
Bellarmin. Prafat. in Controvers.
^i ijp.wu avTwv fiaXXov ?} ot' eTepwv
TrapaKaXovfjievo^ 6 6eos eiriveiiei. Ibid, de Eccles. Triumphant, in Ordine Dis-
p. 416, et paullo post : BouXei fxndeiv Kal putat.
OTL '"" Sanctos non solum honoramus eo
6t' I'lfxwv avTUiV fj.a.\\ov i] Si' eTepwv
TapaKaXovvTev avTov dvvo/xev ; p. 418. cultu, quo viros virtute, sapientia, po-
'*^
ETSfs irtos, ore fikv eKelvoi irapeKa- tentia, aut qualibet alia dignitate pra--
OF PRAYER TO SAINTS. 403
IX.]
upon earth, who may not refuse the former without the vio-
lation of charity, nor accept the latter at our hands without
an open breach of piety.
Now, that the Fathers judged no otherwise of prayer
than as hath been said, this may be one good argument,
that when they define it, they do it with express reference
to God, and no other;
as may be seen in those five several
definitions which ^^^ Bellarmine himself repeateth
thereof
out of them the first whereof is that of Basil: " ^^^ Prayer
:
is a
request of some good thing which is made by pious
men unto The "
God."'"' second, of Gregory Nyssen :
^"''Prayer
is a conversing"" or " a conference with Gon." The third,
of the same Father " ^^"^
a request of good things, is
Prayer :
153
Bellarmin. de Bonis Operib.in par- Vide ejusd. lib. i. de Orando Deum,
ticular, lib. i.
cap. 1. Tom. VI. p. 754, edit. Savil.
^^^
'^*
toTTiv dyadoi) npocrevx'} ecTTLV dvapaai's tov 'vov
npoaev^'l atTtjo-ts
Twu eli Oeoi; Trpos iieov, ij abrricn^ twu tr potrrjKovTwv
irapd evaefiuiv yLVO/xevt].
irapd Qeov. Damascen. de Fide Ortho-
Basil. Orat. in Julitiam 3Iartyr.
dox, cap. 24.
lib. iii.
'^'
YlpooTfvxn Qeou ufxiXia. Gregor. '5^
Ut nuUusin precibus nisi ad patrem
Nyssen. Orat. i. de Oratione.
dirigat orationem. Fulgent. Ferrand. in
^'^
Ilpo(Tevx'} aiTtjiTL's dyadcov, /xed' Breviat. Canon, sect. 219, ex Concil.
iKeTijpia'i Trpoarayofievt] Qew. Id. Orat.
Carthag. tit 31.
11. de Orat. Dominic, vel, Upoa-evxi) 1^"
Ad quod sacrificium, sicut homines
eo-Tii/ irepl Tii/os Tcoy (TV/^Lipepov-
LKeTtipia Dei, qui mundum in ejus confessione
Tmi; wpoo'ayop.evt] Qew. Id. Tractat. II.
vicerunt, suo loco et ordine nominantur ;
de Inscriptionib. Psalmor. cap. 3.
non tamen a sacerdote, qui sacrificat, in-
*'^ 'H vocantur.
euyt] oidXe^ts eo-rt -tt/oos t6i> Aug. de Civit. Dei, lib. xxii.
Qeov. Chrysost. in Gen. Hotnil. xxx. cap. 10.
IX ]
OF PRAYER TO SAINTS. 405
particular prayers :
repraesentes. Ambros. de Obitu Theo- Psalm V. 3. n(Oo<r)(es ttJ fj>wvij t/;s oe-
dos. j)<rea)S /xov, 6 /SatrtXeus /jlov kul 6 0eos
"^2
Cui alteri prseter te clamabo ? Au- fjLov, oTi TT/oos (Te irpocreu^op-aL .
powers themselves admit it, but reject it, when they see
their Lord dishonoured.
have honoured thee, saith I he, and
have said, Call upon me
and dost thou dishonour him .'*"
;
Pope Adrian also, might light upon him and his companions,
who acknowledge themselves to be of the number of those
"
that worship angels," giveth us warning in his margin,
that instead of angelos here " "'^perad venture should be
read angiilos^'''' that is to say, corners
instead of angels ;
which although it be a note that evil beseemeth a man who
would be thought to be conversant in Ancient Reading,
and such a one especially as professeth himself to be a
" chief
professor of the Canons," yet in that he leaveth
the text untouched, and contenteth himself with a perad-
venture too in his marginal annotation, he is more to be
excused than his fellows before him, Carranza, Sagittarius,
and Joverius, who, setting forth the Canons of the Councils,
without peradventure corrupted the text itself, removing
all
'«9 i"2
Angulos forte legendum, p. 424, Tom. I. Concil. edit. Colon, ann.
Tom, VI. Antiquse Lectionis Henr. 1538.
Canisii, SS. Canonum in Academ. In- 173 In MS. Bibliothecae Regiffi, et
quis igitur inventus fuerit huic occul- Xous a-ej3eLV eKeXevov, auTos to evavriov
tae idololatriffi anathema ;
serviens, sit irapeyyvS, (uo-Te Kal toi/s Xoyous kul
quia dereliquit dominum nostrum Jesum Tct €pya Kocfx.i]uaL Trj pLVtifxy tov oeariro-
Christum Filium Dei, et se idololatriae Tov X/OKTTOiy' Kal TM Qeu) ok kol iraTpi
tradidit. Tijy euxapKTTiav ot' aiiTov, <pi]triv, dva-
''• De his qui angelos colunt. Cres- TrefiireTe, fii] cid twv dyyeXtav. Toutoi
con. Breviar. Canon, sect. 90. Uionys. 'eTTOfievti Tw vo/iw Kal )) ev AaodiKcin avv-
Exig. in Codice Canonum, num. 138. oooi, Kal TO TraXaiov eKelvo Ttddo^ depa-
'^''
Ut nullus ad angelos congregationem Trevaai jiovXofjLevi], eyo^oBeTijcre /xtj eiJ^e-
facial. Fulgent. Ferrand. Breviat. Ca-
udaL (iyycXois, /xijoe KaTaXiixirdvew tov
non, sect. 184. KupLov ijfiwv 'liiaovv 'S.pitxTov. Theodoret.
'^*
iKtivoi aurov^ dyyt- in Coloss. iii.
'ETreiO)) yap
IX.] OF PRAYER TO SAINTS. 409
made a law that they should not pray unto angels, nor for-
sake our Lord Jesus Christ." And again, upon the second
chapter of the same Epistle: " ^'"This vice continued in
Phrygia and Pisidia for a long time for which cause also ;
'"^
'''
"J&fxeive ce tovto to iraSos ev TJ7 Ilepl 'AyyeXiTtui/ Phot. Nomoca-
^pvyUt Kal YlimOia fueyj}!. ttoWov' ov non. tit. 12. cap. 9.
'^^
'Qs av ovv fxr]
TavTo. irddoifxev Kal '^^DeleaturdictiosoLUMMODo. Index
r)/xels ol
Trpoi Trju d\i]divr]u 6eoT7)Ta (3\e- Expurgator. Gasp. Quirogas Cardinalis
ireiv irapd t^s ypa<j>>ji oioaaKo/xevoi, irav jussu editus, de consilio Supremi Senatus
TO KTLCTTov 6^to T^s 6eias <^u(r6a)s voeiu Generalis Inquisit. Madrid, ann. 1584.
Xle-r/jos fxev ovv 6 diroaToXoi Trpocr-
^^''
i-rraioevdr]fiev, fxovrjv Sk tjjw aKTiarov
(pvaiv XaTpevetv xe Kal ae^dX^ecrdai, ijS KVvrjaaL QeKovTa tov li.opvi)\ioi/ KwXvei,
XapaKTrip euTt Kal yvuipicrfxa to ixrjTe Xeyu)!/, OTL Kayui dvdpwK6% elfxi. dyye\.o^
dpxeadaL to elvai ttote /u);'t6 Traveadai £e QeXovTa irpoaKwijcrai tov 'lwdvvr)v
elvai. Id. ibid. p. 146. ev Trj d-rroKa\v\lrei, KmXvei, Xeyiov, &C.
'^*
Hieronym. Zanetinus, de foro Con- ovKOvv 06OU ecTTi. fjLovov TO TTpoaKvvel-
scientiaB et Contentioso, sect. 168. <T0ut. Kai TOVTo tcracn Kal avTol ol dyye-
'^*
Anton. Meliss. lib. i. Serm. i. Xoi, on K.dv Tthv uXXmv Tais So^ais unep-
IX.] OF PRAYER TO SAINTS. 411
iyuiOLV, dXXd KTLiTfiaTa TravTes eicrl, kuI \oi/s TrpocrKwelrrdaL oil Oe'Xet, Tro'cro) /mdWow
oiiK el<ri tIov 'jrpoo'Kvt/ovfj.ivwv, dWd twv T}]v d-iro "Awjjs yeyevvrifjievriv ; Epiphan.
KpociKvvovvTuov Tov fie(nroTJ)j/. Athanas. Hasres. lxxix. p. 448.
Orat. III. contra Arian. 190
'J£ Mo/Ota kv TLfxfj, 6 KupiOS TTjOOCr-
**®
Ambros. in Rom. cap. i. supra p. 397. Kweiadw. Id. ibid. p. 450.
*^^
'AXX' 0UT6 'HXiaS '7rpO(TKVVt]T6'i,
'81
Non sit nobis religio cultus homi-
Kaiirep kv X^uxtlv oil/, oil-re 'Iwdvut]£ irpoa- num mortuorum ; quia si pie vixerunt,
Kui/IJTOS, &C. dW ouTe rj QeK\a, ovTe non sic habentur ut tales quasrant hono-
xis Twu ayiwv irpocrKwelTai. Ov yap res ; sed ilium a nobis coli volunt, quo
KvpL€U(7eL t^/xwv ?} dpyaia irXavr], kutu- illuminante latantur meriti sui nos esse
\ifi'TraveLU tov ^iovTa, /cat irpovKweXv Ta consortes. Honorandi ergo sunt propter
utt' avTou yeyovoTa' eXdTpev<rau ydp kcu imitationem, non adorandi propter reli-
e(Te/3a<r6i)(Tav tj; KTiaei irapd Tov kt'l- gionem. August, de Vera Relig. cap.
aravTa, Kal ejxwpuvQi]<jav, Ei ydp dyye- 55.
412 ANSWER TO A JESUITS ClIALLEKGE. [chap.
foully as to reckon the angels and the saints, and the very
mother of God herself, of whom these Fathers do expressly
'^^ non
Quare honoramus eos caritate, deos faciebant, eisque sacrificia offere-
religionis, quas Graece Uturgia vel latria Xvpioiavol (hoc vocabulum enim ibi ad-
dicitur, Sanctis angelis exhiberi debere. dendum) ol eh 6vo/A.a tt/s Ma/jtas ei/ r'j-
'•^
Dice eos loqui contra errores genti- /lepa Tov eVou? Tivi a.TroTeTay/xcut] ko\-
lium qui ex hominibus sceleratis veros Xvploai Tii/as Trporyipipovrfi' oTs eireQc-
IX.] OF PRAYKJl TO SATNJ'S. 413
not capable of such kind of glorifying." " Let none eat ''''*
fjieQa ovoixa tFj irpa^ei avToov cikoXovQuv, Koi wpaXov TO ^vXoi>, dXX' ovK ets lipwfLa'
dWd yvvx). Id. Hseres. lxxix. p. 448. ?i irapdevo'i Kai TeTLfxr]fxevJi, dXX' ouK els
197 'Ev Tifig etTTw Mapia, 6 ot TraTtjp dXXd
TrpofTKUviiarii/ I'lfjuv SoOeTaa, irpo(T-
Kai utos (Cat ayiov irveup.a TrpocrKvveladw' Kvvouara tov e^ avTrji aapKL yeyevvi)-
Ti]v Maplav /jLTiSeh TrpocrKvveiTW. Ov fxevov, aTTo ohpavtJov oe £k koXttwv iraTpw-
Xe'yo) yvvaiKi, dW ouSe dudpl, Qew irpotr- wv Trapayevo/nevov. Id. ibid. p. 447-
TeTaKTac to iivoT^pioV ovtg dyyeXot 200
'p?;s eiSuiXoTTOLov TauT))s aljOecetos
yuipovcTi Oo^oXoyiau TOiaurnv. Id. ibid. Tas pi^as t(CTe/ioi/T6s. Id. ibid. p. 446.
201
p. 449. '^yg Toivvv, 8eot/ SouXoi, dv&piKov
l'*"
Mj; (payeTCi) xis aTTo Ttji -7r\ai/)|s (ppovr)jxa evovirwp.eOa, yvvaLKcov Se tov-
,TJ;s oict lilapiav tijV dylav. Kai ydp el Tdtu Tjjy fuivlav SiarrKeodarwfitv. Id. ibid.
414 ANSWER TO A JESUIT S CHALLENGE. [chap.
sequalitate cum Filio, non desunt qui Dominus tecum : non tam tu cum Domi-
construant illud ab angelo ipsi prsenun- no, quam tecum Dominus in eo munere.
ciatum, Ave, gratia plena, Dominus te- Ibid.
cum ; id est, sicut et ipse, ita et tu eadem -"' A tempore enim quo Virgo mater
dominandi excellentissima dignitate per- concipit in utero Verbum Dei, quandam,
frueris. Emanuel de Valle de Moura, ut sic dicam, jurisdictionem seu auctori-
Doct. Theol. ac Inquisitionis Deputatus tatem obtinuit in omni Spiritus sancti
Lusitan. Opusc. i. de Incantationib. seu
processione temporal!; ita quod nulla
Ensalmis, sect. 1, cap. 1, num. 46. Quan- creatura aliquam a Deo obtinuit gratiam
tum ex historiis ecclesiasticis compertum vel virtutem, nisi secundum ipsius pia
^''^in this
respect, Cantic. vii. 4, it is said of her, Thij neck
"
is as a tower of ivory, because that as by the neck the
vital spirits do descend from the head into the body, so
the vital are transmitted from Christ
by the Virgin graces
the head into his the fulness of grace being
mystical body ;
in him as in the head, from whence the influence cometh,
and in her 'as in the neck, through which it is transfused"
unto us; so that " ^°*take the away of the patronage Virgin,
breath, that he is not
stop, as it were, the
sinner's
you
able to live any longer."
Then men stuck not unto her " ^°^all
to teach, that
So that for
power was given in heaven and
in earth."
pus mysticum transfunduntur. Id. ibid. tat. B. Marias, Tom. v. Surii, Septemb. 8.
poris, sic a Christo per beatam Virginem ipsi dominae suae, ipsum regnum jam
in nos veniunt omnia bona et beneficia, suum materno jure effeetum ascendent!.
quas Deus nobis confert. Nam ipsa est Anselm. Cantuar. de Excellentia B. Vir-
dispensatrix gratiarum et beneficiorum ginis, cap. 7} et eum secuti Bernard, de
Dei. Joan. Herolt. in Sermon. Discipuli Busti in Mariali, part. xi. Serm. i. part,
de Tempore, Serm. clxiii. Per collum in. et Sebast. Barrad. Jesuit. Concord.
Virginis apud Deum gratia et intercessio Evangel, lib. vi. cap. 11.
-" O
intelligitur, ita ut ejus intercessio sit veluti igitur regina nostra serenissima,
collum, per quod a Deo omnes gratiae profecto tu dicere potes illud, 1 Esdras i.
416 /iNSWKK TO A JESUITS CHALLENGE. [chap.
Omnia regna terrse dedit mihi Dominus ; Filii irritare testamentum, si in sui prae-
et nos tibi dicere possumus illud, Tobi judicium sit confectum. Ex his omnibus
xiii. In omnia secula regnum tuum ; et apertissime claret, quod mater Jesu Maria
Psal. cxLiv. Regnmn tuum regnum om- haireditario jure omnium qui sunt infra
nium seculorum, &c.; et Dan. ii. Reg- Deum habet regale dominium, et incly-
num quod in ffiternum non dissipabitur ;
tum obtinet principatum. Id. ibid.
-'*
Veni ergo, Tot creatursB serviunt gloriosa; Vir-
et super nos regnum accipe,
Judic. ix. De regno enim tuo did potest gini Mariae, quot serviunt Trinitati. Om-
Et regnum omni- nes nempe quemcunque gradum
illud, Psal. ciii. ipsius creaturse,
bus dominabitur; et Luc. teneant in creatis, sive spirituales ut an-
i.
Etregni ejus
non erit finis. Bernardin. de Bust. Ma- geli, sive rationales ut homines, sive cor-
rial, part. XII. Serm. i. part. i. porales ut corpora coelestia vel elementa,
-'^
Quamvis autem benedicta Virgo et omnia quae sunt in coelo et in terra,
fuerit nobilior persona quam fuerit vel fu- sive damnati sive beati, quas omnia sunt
tura sit in orbe terrarum, tantaeque per- divino imperio subjugata, gloriosae Vir-
mater gini sunt subjecta. Ille enim qui Dei
fectionis, quod etiamsi non fuisset
Filius est et Virginis benedictse, volens,
Dei, nihilominus debuisset esse domina
mundi; tamen secundum leges quibus ut sic dicam, paterno princJpatui quodam-
quam Christus testatus est, eo quod sine perio omnia famulantur et Virgo ; et ite-
matris praejudicio nequaquam fieri pote- rum haec est vera, Imperio Virginis omnia
rat: insuper noverat, quod potest mater famulantur et Deus. Id. ibid. cap. 6.
IX ]
OF PRAYER TO SAINTS. 417
"* Cum beata Virgo sit mater Dei, et omnmm meruit im-
rias, quffi imperatori
Deus Filius ejus, et omnis filius sit natu- perare ! Id. part. xii. Serm. ii.
-" Peccando
raliter inferior matre et subditus ejus, et post baptism um videntur
mater prselata et
superior filio ; sequitur, contemnere et despicere passionem Christi ;
quod ipsa benedicta Virgo sit superior et sic nullus peccator meretur quod Chris-
Deo, et ipse Deus sit subditus ejus ratione tus amplius intercedat pro ipso apud Pa-
humanitatis ab ea assumptae. Bernardin. trem, sine cujus intercessione nemo potest
de Bust. Marial. part. ix. Serm. ii. liberari a poena aeterna nee temporali, nee
2'® sub-
Ipsa benedicta Virgo, licet sit culpa quam ipse voluntarie perpetravit:
jecta Deo in quantum creatura, superior et ideo fuit necesse ut Christus consti-
tamen illi dicitur et praelata, in quantum tueret matrem suam pradilectam media-
est ejus mater. Unde Luc. ii. de Christo tricem inter nos et ipsum. Jacob, de
Deo et homine scriptum est, quod erat Valentia Episc. Christopolitan. in Expo-
subditus illi. O inefFabilis dignitas Ma- sit. Cantic. Virg. MarisB, Magnificat.
418 ANSWER TO A JESUIT S CHALLENGE. [chap.
2^" 221
Et in hac peregrinatione non
sic Nos autem dicere possumus, quod
relinquitur nobis aliud refugium in nos- beatissima Virgo est cancellaria in ccelesti
tris tribulationibus et adversitatibus, nisi curia. Nam videmus quod in cancellaria
recurrere ad Virginem 31ariam media- Domini Papse conceduntur tria genera li-
tricem, ut velit placare iram Filii. Id. terarum, &c. Istas autem literas miseri-
ibid. cordicB dat (B. Virgo) solum in praesenti
^'*
Sicut ille ibi ascendit ut continue vita. Nam animabus decedentibus qui-
appareat vultui Dei pro hominibus, busdam dat literas purse gratiae, aliis vero
(Heb. ix.), ita ego debeo ibi ascendere, simplicis justitias, et quibusdam mixtas,
ut appaream vultui ipsius Filii pro pecca- scilicet justitiae et gratiae. Quidam enim
toribus ; et sic humanum genus habeat fuerunt sibi valde devoti, et istis dat lite-
semper ante faciem Dei adjutorium simile ras puras gratis, per quas mandat ut detur
Christo ad procurandam suam salutem. eis gloria sine aliqua purgatorii
poena.
Bemardin. de Bust. Marial. part. xi. Alii autem fuerunt miseri peccatores et
Serm. ii. memb. 1. ejus indevoti, et istis dat literas simplicis
2-"
Tantee autem auctoritatis in ccelesti justitiae, per quas mandat ut eis fiat con-
palatio est ista imperatrix, quod, omnibus digna vindicta. Alii vero fuerunt in de-
aliis Sanctisintermediis omissis, ad ipsam votione tepidi et remissi, et istis dat literas
ab omni gravamine appellare. Licet
licet justitiae et gratis simul, per quas mandat
enim secundum jura civilia debitum me- ut et gratia eis fiat, et tamen illis inferatur
dium servetur in appellationibus, {I.
Im- aliqua purgatorii poena propter negligen-
peratores, ff. de appel. reci.), tamen in tiam et torporem. Et ista significantur in
ipsa servatur stylus juris canonici, quo Hester regina, qua, ut habetur Hest. viii.
appel.) Id. part. iii. Serm. iii. in Ex- nuscula darentur. Id. part. xii. Serm. ii.
cellent. iv. memb. 1, in Excellent, xxii.
IXc] OF PRAYKK TO SAINTS. 419
mercy only in this present life; but for the souls that depart
from hence, unto some letters of pure grace, unto others of
simple justice, and unto some mixed of justice and grace.
For some," say they, " were much devoted unto her, and
unto them she giveth letters of pure grace, whereby she
commandeth glory to be given them without any pain of
purgatory. Others were miserable sinners, and not devoted
to her, and unto them she giveth letters of simple justice,
222 223
Confugimus autem primo ad beatis- j^ta imperatrix figuravit imperatri-
simam Virginem, coelorum reginam, cui cem coelorum, cum qua Deus regnum
Rex regum, Pater coelestis, dimidium reg- j
suum divisit. Cum enim Deus habeat
ni sui dedit. Quod significatum est in 1
tell
"
for the ornament of an
that ^-'it is
They us,
queen ; and therefore, when any king hath not a wife, his
that " when God did deliver unto her the of the
empire
world, and all the things contained therein, he said unto
her that which we read in the first of the ^Eneids :
" His
ego nee metas rerum nee tempora pono;
Imperium sine fine dedi."
That she is "'the empress also " of heaven and earth, because
she did bear the heavenly emperor ; and therefore that she
can ask of him what she will, and obtain it." That " this
was figured in the history of the kings, where the mother
of Solomon said unto him, / desire one petition of thee,
do not confound my face ; for then should he confound
her face, if he did deny that which she requested." And
that " if in respect of her maternal jurisdiction she hath
command of her Son, who was subject unto her, as we read
^^^ Ad omamentum regni terreni est, imperium orbis et omnium conteutorum in
quod habeat regem et reginam. Et prop- eo, dixit ei illud quod habetur ^neid. i.
ter hoc quando aliquis rex non habet uxo- Id. part. III. Serm. iii. in Excellent.
rem, ejus subditi plerumque ei supplicant IV.
ut earn accipiat. Supemum ergo coelorum ^^' Beata virgo est imperatrix cceli et
regnum volens Rex aeternus et Imperator terra5, quia ipsa genuit coelestem impe-
omnipotens decorare, fabricavit banc bea- ratorem. Et ideo potest ab eo petere
tissimam Virginem, ut illam regni et im- 1
quicquid vult et quod figura-
obtinere,
perii sui faceret dominam et imperatricem, turn fuit, 3 Reg. ii. ubi mater Salomo-
ut verificaretur prophetia David, Psal. nis dixit ei, Petitionem unam peto a te,
XLiv, regina a dextris
ei dicentis, Astitit ne confundas faciem meam : tunc enim
tuis in vestitu deaurato, circundata varie- faciem suam confunderet quando illud
tate. Id. part. ix. Serm. 11. quod peteret denegaret. Si ergo imperat
^^^
Est etiam imperatrix, quia astemi Filioratione maternalis jurisdictionis, qui
Imperatoris est sponsa, de quo dicitur fuit subditus illi, ut habetur, Luc. ii.
Johan. cap. iii. Qui habet sponsam spon- multo magis imperat omnibus creaturis
sus est. Quando vero Deus illi tradidit Filio suo subjectis. Id. ibid.
IX.] OF I'RAYEIl TO SAINTS. 421
Luke ii. 51, then much more hath she command over all
soever doth flow into the earth from that eternal and glori-
ous fountain of good things, doth flow by Mary." That
" ^-^she is constituted over and whosoever
every creature,
boweth his knee unto Jesus, doth fall down also and sup-
plicate unto his mother so that the glory of the Son may
;
^^^'
tens. Tract, de Laudib. Virginis.
422 ANSWER TO A JESlIIT*'s CHALLENGE. [cHAP.
They tell us
the blessed Virgin herself appeared
that
once unto Thomas
Becket, and used this speech unto him :
"
-^^Rejoice and be glad, and be joyful with me, because
my glory doth excel the dignity and joy of all the saints
and allthe blessed spirits ; and I alone have greater glory
than allthe angels and saints together. Rejoice, because
that as the sun doth enlighten the day and the worlds
so brightness doth enlighten the whole celestial world.
my
Rejoice, because the whole host of heaven obeyeth me,
, reverenceth and honoureth me. Rejoice, because my Son
is
always obedient unto me and my will, and all my prayers
he always heareth ;" (or, as others do relate it, " ^'The will
of the blessed Trinity and mine is one and the same; and
whatsoever doth please me, the whole Trinity with unspeak-
able favour doth give consent unto.") " God
Rejoice, because
doth always at my pleasure reward my servitors in this
world and in the world to come. Rejoice, because I sit
next to the Holy Trinity, and am clothed with my body
glorified. Rejoice, because I am certain and sure that these
my joys shall always stand, and never be finished or fail.
per exaudit. Gaude, quia Deus semper una voluntas ; et quodcunque mihi pla-
ad beneplacitum meum remunerat servi- cuerit, tota Trinitas ineifabili favore con-
tores meos in hoc seculo et in future. sentit. Promptuar. Discipuli, de Blira-
Gaude, quia proxima sedco sanctic Trini- culis B. Mariffi.
Exempl. xiv. p. 8, edit
tati, ct vcstita sum corpore meo glorifieato. JMogunt. anno 1(»12.
IX.J OF I'll AVER TO SAINTS. 423
^^^
MultsE meretrices in die Sabbati ad supplicium, eum protinus liberabit ;
non peccarent propter reverentiam Vir- nee permittet aliquem male finiri, qui
ginis. Et multi videntur beatam Virgi- ejus coronam reverenter studuerit facere.
nem in majori veneratione habere quam Id. part. XII. Serm. i. memb. 3.
Christum Filium ejus ; magis ex simpli- Sic in summa erunt ducenta septua-
-^^
citate moti quam scientia. Sed quia ginta tria millia septingenti quinquaginta
honor matris redundat in filium, Prov. octo dies indulgentise pro qualibet corona.
xvii. patientiam habet Filius Dei de hac Felicis autem reeordationis Sixtus Papa
quorundam virorum et mulierum simpli- quartus, omnibus dicentibus in statu
citate. Bernardin. de Bust. part. vi. graticB infra scriptam orationem sive salu-
Serm. ii. memb. 3. tationem ipsius Virginis, quae a multis
^^®
Si hoc privilegium habet Cardinalis, dicitur in corona, concessit indulgentiam
quod si ponat
pileum sive capillum suum duodecim millium annorum pro qualibet
super caput illius qui duciturad justitiam, vice qua dicitur Ave sanctissima Maria,
:
liberatur ; (secundum Baldum et Paulum mater Dei, regina coeli, porta paradisi,
de Castro, in l. addictos. C. de appel.) a domina mundi Singularis et pura tu es
.
fortiori pallium beatse Virginis potest virgo. Tu concepisti Christum sine pec-
nos ab omnibus malis liberare. Tam cato. Tu peperisti creatorem et salvato-
lata enim est ejus misericordia,
quod si rem mundi, in quo non dubito. Libera
aliquem devote facientem coronam suani me ab omni malo, et orapropeccatismeis.
videret in m.edio millium daemonum trahi Amen. Ibid.
424 AXSWKR TO A JESUIt's CHALLENGE. [cHAP.
Amen."
In the Crown composed by Bonaventure this is one of
the orisons that is
prescribed be said: " ^^O empress
to
and our most kind lady, by the authority of a mother com-
mand thy most beloved Son our Lord Jesus Christ, that
he would vouchsafe to lift up our minds from the love of
earthly things unto heavenly desires ;" which is suitable
unto that versicle which we read in the 35th Psalm of his
" '^^^ Incline the countenance of God
lady's Psalter: upon
us ;
compel him to have mercy upon sinners ;" the harshness
whereof our Romanists have a little qualified in some of
their editions, thus: " ^*° Incline the countenance of
reading
thy Son upon us ; compel him by thy prayers to have mercy
upon us sinners." The Psalms of this Psalter do all of
them begin as David's do, but Avith this main difference,
that where the Prophet in the one aimeth at the advance-
ment of the honour of our Lord, the Friar in the other
applieth all to the magnifying of the power and goodness
of our lady. So in the first Psalm: " ~^^ Blessed is the
" that loveth
man," quoth Bonaventure, thy name, O Virgin
Mary ;
thy grace shall comfort his soul." And in the others
"
following: ~^~Lady, how are they multiplied that trouble
me with thy tempest shalt thou persecute and scatter them."
!
"
-'^Lady, suffer me not to be rebuked in the fury of God,
-38 O
imperatrix et doaina nostra be- misereri. Psalter. Bonaventur. seorsim
nignissima, jure matris impera tuo dilec- edit. Parisiis, anno 1596, in Capeleto Do-
tissimo Flio Domino nostro Jesu Christo, minicae ii.
-^'
ut mentes nostras ab amore terrestrium ad Beatus vir qui diligit nomen tuuin,
ccplestia desideria erigere dignetur. Bo- Maria virgo; gratia tua aniniam ejus
naventur. Corona B. Maria Virginis, confortabit. Psal. i.
-*'^
Operum Tom. vi. edit. Rom. ann 1588. Domina, quid multiplicati sunt qui
^38 Inclina vultum Dei super nos ; coge '.
tribulant me?
in tempestate tua perse-
illum peccatoribus misereri. Id. in Psal- queris et dissipabis eos. Psal. iii.
-*^
terioB. Marise Virg. ibid. Domina, ne in furore Dei sinas
^^ Inclina vultum Filii tui super nos, corripi me; neque in ira ejus judicari;
" ^^^In
weakened." thee, O lady, have I put my trust,
let me never be confounded; in thy favour receive me."
" ^'^^
Blessed are they whose hearts do love thee,
O Virgin
Mary ; their sins by thee shall mercifully be washed away."
"
judge those that hurt me, and rise up against
'^^^Lady,
" "^"^
them, and plead my cause." Waiting have I waited
for thy grace, and thou hast done unto me according to
"
the multitude of the mercy of thy name." ^^'Lady, thou
2** Domina mea, in te speravi ; de ini- in judicio Dei tuis precibus non erubes-
micis meis libera me, domina. Psal. cam. Psal. xxiv.
^^^
vii. Judica me, domina, quoniam ab
mea digressus sum ; sed quia
2*5
In domina confide, propter dulce- innocentia
dinem misericordiae nominis sui. Psal. x. sperabo in te, non infirmabor. Psal.
-*^ XXV.
Usquequo, domina, oblivisceris me,
-5^
et non liberas me in die tribulationis ? In te, domina, speravi, nonconfundar
Psal. xii. in aetemum ; in gratia tua suscipe me.
^''7
Conserva me, domina, quoniara spe- Psal. XXX.
2^*
ravi in te ; mihique tuae stillicidia gratise Beati quorum corda te diligunt,
a te mise-
impertire. Psal. xv. Virgo Maria; peccata ipsorum
"*^ domina coeli et terras ricorditer diluentur. Psal. xxxi.
Diligam te, ;
"^^
et in gentibus nomen timm invocabo. Judica, domina, nocentes me, et con-
Psal. xvii. tra eos exsurge, et vindica causam meam.
-*^
gloriam tuam, et un-
Coeli enarrant Psal. xxxiv.
-^^
guentorum tuorum fragrantia in gentibus Exspectansexspectavigratiam tuam,
est dispersa. Psal. xviii. et fecisti mihi secundum multitudinem
2™ nominis Psal. xxxix.
Exaudiasnos, domina, in die tribula- misericordiffi tui.
-^7
tionis ; et precibus nostris converte cle- Domina, refugium nostrum tu es in
mentem faciem tuam. Psal. xix. omni necessitate nostra, et virtus potcntior
'^'''
Ad te, domina, levavi animam meam ;
contcrens inimicmn. Psal. xlv.
426 ANSWliK TO A JESUIT S CHALLENGE. ['^
HAP.
-*" -^*
Miserere mei, domina, quae mater Domina, venerunt gentes in haeredi-
nuncuparis ; et secundum
misericordiffi tatem Dei ; quas tu meritis tuis Christo
tiniebunt a facie inimici. Psal. cxxiv. trem Virginem Mariam datiir misericordia
-'^ Nisi domina aedificaverit domum ejus. Psal. cxxxv.
2'8
cordis nostri, non permanebit aedificium Benedicta
sis, domina, quae instruis
His other 149 Psalms, which are fraught with the same
kind of passstuff, But Bernardinus de Senis's
I over.
boldness may not be forgotten, who thinketh that ^'^God
" the
Avill
give him leave to maintain that Virgin Mary
did more unto him, or at least as much, as he himself did
unto all mankind;" and "that we
may say for our comfort,"
" that
forsooth ! in respect of the blessed Virgin, whom
God make notwithstanding, God after
himself did a sort
is more bound unto us than we are unto him." With
which absurd and wretched speculation Bernardinus de Busti
afterhim was so well pleased, that he dareth to revive again
this most odious comparison, and
propose it afresh in this
manner: " ^^^But O most
saucy grateful Virgin, didst not
thou something to God ? didst not thou make him
any
^^'
Sola benedicta virgo Maria plus obligetur nobis, quam nos sibi. Bernard.
fecit Deo vel tantum, ut sic dicam, quam Senens. Serm. lxi. Art. i. cap. 11.
fecit Deus toti generi humano. Credo -^-
Sed, o Virgo gratissima, nunquid tu
etenim certe quod mihi indulgebit Deus, aliquid fecisti Deo ? Nunquid vicem ei
si nunc pro Virgine loquar. Congrege- reddidisti ? si fas est dicere,
Profecto,
mus in unum quae Deus homini fecit ; et tu secundum quid majora fecisti Deo
consideremus quas Maria virgo Domino quam ipse Deus tibi et universe generi
&c.
satisfecit, Reddendo ergo singula humano. Volo ergo ego dicere quod tu
singulis, scilicet quae fecit Deus homini, ex humilitate reticuisti. Tu enim solum
et quae fecit Deo beata Virgo, videbis cecinisti, quia fecit mihi magna qui po-
quod plus fecit Maria Deo, quam homini tens est ego vero cano et dico, quia tu
;
Deus ; ut sic pro solatio dicere liceat, fecisti majora ei quipotensest. Bernard,
quod propter beatam Virginem, quam de Bust. Marial. part. vi. Serm. ii.
tamen ipse fecit, Deus quodammodo plus membr. 3.
IX.] OF PRAYER TO SAINTS. 429
" were
leaned, the help whereof such as used, by her
received with a cheerful countenance, and so with facility
ascended into heaven."" Neither yet which that sentence
came from Anselm, and was after him used by Ludol-
first
by calling upon the name of our Lord Jesus, her only Son ;"
which one of ^^^our Jesuits is so far from being ashamed to
defend, that he dareth to extend it further to the mediation
of other saints also ;
telling us very peremptorily, that
" as our Lord Jesus worketh
greater miracles by his saints
than by himself, John xiv. 12, so often he sheweth the force
of their intercession more than of his own."*"*
All which I do lay down thus largely, not because I
take any delight in rehearsing those things which deserve
rather to be buried in everlasting oblivion, but, firsts that
the world may take notice, what kind of monster is nourished
in the Papacy under that strange name of Hyperdulia; the
bare discovery whereof, I am persuaded, will prevail as
much with a mind that is touched with any zeal of God''s
OF IMAGES.
With
Prayer to Saints our Challenger joineth the use
of Holy Images; which what it hath been and still is in
the Church of Rome, seeing he hath not been pleased to
declare unto us in particular, I hope he will give us leave
to learn from others. " 'It is the
doctrine, then, of the
Roman Church, that the images of Christ and the saints
should pious religion be worshipped by Christians,"
with
saith Zacharias Boverius, the Spanish friar, in his late
Consultation directed to our most noble Prince Charles,
" ^the " ^the future
hope of the Church of England," and
felicity
of the world," as even this Balaam himself doth
3
'
Doctrinaest RomanseEcclesiffi, Christi Princeps futura orbis felicitas. Id.
et sanctorum imagines pia religione a part. II. Regul. ii. p. 196.
commonly and preached by all, that the cross and the image
of the crucifix, and the rest of the images of the saints, in
^
Ab omnibus deinceps doceatur com- bono ad hanc usque diem factum decla-
muniter atque pradicetur, crucem et ima- rabit. Catechism. Roman, part. iii. cap.
^
Sic sequitur quod eadem reverentia creatas etiam inanimes, dummodo Deo
exhibeatur imagini Christietipsi Christo. sint sacratae, esse adorandas. Petr. de
Cum ergo Christus adoretur adoratione Cabrera, in part. iii. Thom. Quaest. xxv.
latrise ; consequens est, quod ejus imago Art. 3. Disput. ii. num. 15.
adoratione latriae adoranda. Thom. "
sit Imagines sunt vere et proprie ado-
Summ. part. iii. Qujest. xxv. Art. 3. randa, et ex intentione ipsas adorandi, et
*"
Simpliciter et absolute dicendum non tantum exemplaria in ipsis reprassen-
'^
Si imagines improprie tantum ado- Sed consequens est absurdum. Ergo.
|
2"
Sermon at Westminster before the liXr) veKpd, TeyyiTov x^'P' fxeixoptpusfiev)).
House of Commons. Tifiiv de, ovx f"^')^ a'L(T6i]T7]<i airrBiiTov,
-'
Kat yoip 6ij Kal aTTiiyopeVTai I'lfJUV i/oi/Toi/ Se TO dyaXfxa. Id. in Protreptic.
^*
dva(()avS6v diraTr]K6v opiX^eaQai Te^vi]v. Tts yap vovv eX")" ov KaTayeKdaerai
ou yap TToitjcreis, (pija-lv 6 irpocpi^Ti^^, Tov fieTa Toiis ttiXikovtovs Kai TotrouTous
iravToi opioitofxa, ocra ev tw oupavco, Kal ev (j)i\ocro(pia Trepl Qeov ?/ deuiv Xoyous
oaa kv ttj yfj kcltw. Clemens Alexand. evopwvToi Tols dydXpaai, Kal tjVot auToTs
Protreptic. ad Gentes. dvaTTepTTOVTO^ Tiiw eitx^v, 17 Oia ttji tov-
^-
OudefjLiai/ e'lKova 6 Mwuari)^ irapay- Tiov oyj/eooi e0' ov <pavTdX,eTai Selu dva-
yeWei TroietcrdaL toTs tov (iXeiropevou Kal (TvpfioXov
dvdpwTroL^, dvri- fSaiveiv diro
Tcx^ou TM Bew. Paedagog. lib. iii. cap. 2. ovTO'i,dva(pepovT69 -re tirl tov vooupevov ;
-'
EcTTi yap (1)9 a'\i)6(os to dya\/ia Origen. contra Cels. lib. vii. p. 373.
EE2
436 ANSWER TO A JESUIT S CHALLENGE. [chap.
Gent. p. 25, edit. Greco-Lat. ubi statim xrji/ uXjji/ ovTWffL eo-\Tip.aTL<Tfievi]v, oiiK
subjungitur, ''H ydp ov)(l TepaTwSei^ ol dveypvTai fiuifiwv Kal dyaXp-dTiov. Id.
Xidovi TTpocTTpeTTofjievoi An non enim ;
ibid.
^°
sunt prodigiosi qui lapides adorant ? Cur nuUas aras habent, templa nulla,
^® nulla tota simulacra? 3Iinuc. Felix in
Tis yap Kal dWog, ei fii] Travrri
vyjTTLOi, TavTa jjyetTat deoui dXXd dewu ;
Octavio.
^'
dvaQij/j.aTa Kal dydXfiaTa. Celsus apud Quod enim simulacrum Deo fingam,
Origen. cum, si recte existimes, sit Dei homo ipse
2^ Ou simulacrum ? Ibid.
pi^v ovvaTov ecTTi Kal yiyvoia-Keiv
^-
TOP Oeov, Kal Tois dyd\fjiaa-iv elixea-Gai. Ipsae imagines sacra, quibus inanis-
Origen. ibid. simi homines serviunt, omni sensu carent,
^^
'AW
ovoe deia^ ei/coi/os {lege ei/coi/as) quia terra sunt. Quis autem non intelli-
viroXa/x^dvo/jLev elvai -rd dydX/ia-ra, {d-re) gat, nefas esse rectum animal curvari, ut
p.op<f>riv dopuTov (Qeov) Kal da-w/xd-rov pij adoret terram ? quae idcirco pedibus nos-
Si.aypd(j)ovT6^ Oeou. Id. ibid. tris subjecta est, ut calcanda nobis, non
^^
X.pt(TTi.avol Kal 'lovSaloi ovk dvexof- adoranda sit. Lactam. Divin. Institut.
Tai xjjs ToiauTtjs viroXa/nlSavo/iiei/}]^ eh to lib. ii. cap. 17-
J
OF IMAGES 437
^^
Quare non est dubium quin religio optato evenisset, et templa reliqua dese-
nulla ubicunque simulacrum est. Nam
sit, renda. Lamprid. in Alexandre.
^*
Placuit picturas in ecclesia esse non
si religio ex divinis rebus est, divini autem
nihil est nisi in ccelestibus rebus, carent debere, ne quod colitur aut adoratur in pa-
ergo religione simulacra, quia nihil potest rietibus depingatur. Concil. Elib. cap. 36.
^^ Ilia
esse coeleste in ea re
quae sit ex terra. Id. (lex) non imprudenter modo,
ibid. cap. 18. verum etiam impie a Concilio Elibertino
^*
Alexander. Imp. Christo templum fa- lata est de tollendis imaginibus. Canus,
cere voluit, eumque inter deos recipere. loc. Theologic. lib. v. cap. 4, Conclus. iv.
Quod et Adrianus cogitasse fertur, qui ^'^
Gentiles lignum adorant, quia Dei
templa in omnibus civitatibus sine simu- imaginem putant ; sed invisibilis Dei
lacris j usserat fieri, quae hodie idcirco, quia imago non in eo est quod videtur, sed in
non habent numina, dicuntur Adriani, eo utique quod non videtur. Ambros. in
they have ears, they have nostrils, they have hands, they have
feet, than to correct it, that they will not speak, they will
not see, they will not hear, they will not smell,
they will
not handle, they will not walk.*" Thus far St Augustine.
The speech of Amphilochius, Bishop of Iconium, to this
memorable:
is
"
^*We have no care to figure by
purpose
colours the bodily visages of the saints in tables, because
we have no need of such things, but by virtue to imitate
their conversation." But the fact of Epiphanius rending
the veil that hung in the church of Anablatha is much
more memorable, which he himself, in his epistle to John,
Bishop of Jerusalem, translated by St Jerome out of Greek
into doth thus recount: " ^^I found there
Latin, a veil
of the place that they should rather wrap and bury some
poor dead man in it." And afterwards he entreateth the
Bishop of Jerusalem, under whose government this church
" ^"^to
was, give charge hereafter that such veils as these.
**
Ou yap T-019 iriva^L tci (xapKina. irpocr- sem in ecclesia Christi contra auctoritatem
wira Twv ayluiv oid yfitoixd-rinv eTri/ieXes Scripturarum hominis pendere iiiiaginem,
l']fJiiv ivTVTTOVl/, OTt Oil ;^J7^0yU6V TOUTWV
scidi illud, et magis dedi consilium cus-
dWd T"?)!/ TroXiTeiav avTwv St.'
dpcrfi^ eK- todibus ejusdem loci, ut pauperem mor-
/xifieXirOaL. Amphiloch. citatus a Patrib. tuum eo obvolverent et efterrent. Epiphan.
Concilii Constantinop. aim. 754. Epist. ad Johan. Hierosol. Tom. i. Oper.
**
Inveni ibi velum pendens in foribus Hieronym. Epist. lx.
^^
ejusdem ecclesise tinctum atque depictum, Deinceps prEecipere, in ecclesia
et habens imaginem Christi istiusmodi vela, qua contra re-
quasi Christi vel
sancti cujusdam non enim satis memini
; ligionem nostram veniunt, non appeiidi.
cujus imago fuerit. Cum ergo hoc vidis- Id. ibid.
440 ANSWER TO A JESUIT's CHALLENGE. [cHAP.
" Kai ev TouTu) fxD)'ifii}v e}(eTt, tskvo. Qvr\Ti]v (pvciv deoTroiwv eis 6(f)da\iJ.ovi
fjLtov
Constantinop. in Act. VI. Tom. V. Concil. p.6vov Oeov- tus ») ttoXiikoivo's Tvopvii e-rrl
*^
Nolite mihi coUigere professores no- nesciunt, saltern in parietibus videndo le-
minis Christiani, nee professionis suas vim gant quae legere in codicibus non valent.
aut scientes aut exhibentes. Nolite con- Tua ergo fraternitas et illas servare et ab
sectari tnrbas imperitorum, qui vel in ipsa earum adoratu populum prohibere de-
vera religione superstitiosi sunt, vel ita buit, quatenus et literarum nescii haberent
libidinibus dediti, ut obliti sint quicquid unde scientiam historiae coUigerent, et
promiserint Deo. Novi multos esse se- populus in picture adoratione minime
pulchrorum et picturarum adoratores, &c. peccaret. Gregor. Regist. lib. vii. Epist.
Nunc vos illud admoneo, ut aliquando cix. ad Serenum. Vide etiam lib. ix.
ecclesiae Catholicae maledicere desinatis Epist. IX. ad eundem. Nota etiam, in
vituperando mores hominum, quos et ipsa Epistola Greg, ad Secundinum, lib. vii.
Ind. II. Epist. Liv. verba ilia, (Imagi-
condemnat, et quos quotidie tanquam
malos filios corrigere studet. Augus- nes, quas tibi dirigendas per Dulcidium
tin. de Moribus Ecclesiae Catholicje, diaconum rogasti, misimus. Unde valde
cap. 34.
nobis tua postulatio placuit, &c.), et quas
*3 Praeterea indico dudum ad nos per- sequuntur usque ad epistolae finem, deesse
venisse, quod fraternitas vestra quosdam in omnibus Oxoniensibus Epistolarum
imaginum adoratores aspiciens, easdem Gregorii exemplaribus MSS. excepto uni-
ecclesiaeimagines confregit atque proje- co, in quo rejicitur ad calcem omnium
" Sen-
cit. Et quidem zelum vos, ne quid manu- Epistolarum cum hac
inscriptione :
Nice in the year 787, they were advanced again, and the
veneration of them as much commended. This base decree
of the Nicene Council, touching the adoration of
second
images, although it were not by the hundredth part
so gross
as that which was afterwards invented by the popish school-
men, yet was it as repugnant to the doctrine of
rejected,
the Church of God, by the princes and bishops of England
first, about the year 792, and by Charles
the Great after-
^*
GrsBcorum errores de imaginibus et libro Agobardi ab homine catholico pro-
fectum miratus sum; nam Agobardus
picturis manifestissime detegens, negat
eas adorari debere; quam sententiam toto libello nihil aliud facit quam quod
omnes catholic!
probamus, Gregoriique demonstrare nititur, quamvis casso co-
Magni testimonium de illis sequimur. natu, imagines non esse adorandas. Jac.
titulo, De Imaginibus, continentur. In- editor ait ? Nunirmn Graeci isti sunt Pa-
dex Librorum Expurgatorum, Bemardi tres Nicaeni Concilii, qui sanxerunt ima-
''°
the Nicene Council in particular, rejecting it as a Pseudo-
because it concluded " "^Hhat should be
Synod, images
worshipped which thing," say our chroniclers, " the Church
;
of God doth utterly detest." And yet for all that we have
news lately brought us from Rome, that " ''^it is most
certain and most assured that the Christian Church, even
the most ancient, the whole and the universal Church, did
with wonderful consent, without any opposition or contradic-
tion, worship statues and images :"" which, if the cauterized
conscience of a wretched apostata would give him leave to
utter, yet the extreme shamelessness of the assertion might
have withheld their wisdoms, whom he sought to please
thereby, from giving him leave to publish it.
But it may be I seek for shamefacedness in a place
where it is not to be found ; and therefore, leaving them
to their images, like to like, (for ^^they that make them are
like unto them, and so is every one that trusteth in them,),
I proceed from this point unto that which folio weth.
OF FREE-WILL.
^^
Hincmar. Remens. lib. contra Hinc- aut contradictione, statuas ac imagines
mar. Laudunens. cap. 20 ; Egolismens. veneratam esse, est certissimum ac pro-
Monach. in Vita Caroli Magni; Annal. batissimum. M. Anton, de Dominis, de
Fuldens. Ado, Regino, et Hermann. Con- Consilio sui reditus, sect. 23.
^^
tract, in Chronic, ann. 794. Psal. cxv. 8, and cxxxv. 18.
^'
Imagines adorari debere; quod om- "ODev Kal d\.oya ovk
'
Ttt el<Tlii aii-
nino ecclesia Dei execratur. Simeon. Te^ovcria' ayovTai yap fxaXXoi' viro ttJs-
Dunelmens. Roger. Hoveden. et Matth. (piKTeco^, i']Trep ayovcri. Slo ovSh dvTiXe-
Westmonaster. Histor. ann. 792 vel 793. youoTL TJ/ (pvaiKy ope^ei, dW d/na 6pe-)(^-
*2
Ecclesiam porro Christianam, etiam vpo^ Tt]v irpd^iv.
dwari- Tii/os, OjO/uttxri "O
dpwTTov^ iTTaifLV SiaTeiveTai. Phot. Bib- ut nullo modo arbitremur esse violentam .
*
Tous dyye\ov<s uai toi/s dvdpoiTrov^ arbitrium de humane genere ? Libertas
Qeov yeyeprjcrdai,
avTej^ovcriovs Xe'ya) viro quidem peccatum ; sed ilia quae
perit per
dW ov -KavTe^ovtriovi. 'O irepl tov in paradiso fuit, habendi plenam cum
auTe^ovaiov Xoyos, TovretTTL tou ifp' ii/xiv, immortalitate justitiam, propter quod
TrpwTr]v fxev t'^et ^tjxijo-ti/, et eo-Ti Tt £<p' natura humana divina indiget gratia,
I'jfjuv'
woWol yap olduTL^aLvovTei' Sev- dicente Domino, Si vos Filius libera-
Tspav he, Tiua ea-rl tu e<p' lijulj/, Kai tlvwv verit,tunc vere liberi eritis ; utique liberi
e^ovariav Nemesius Emessenus
e'xofiev. ad bene justeque vivendum. Nam libe-
Episcop. de Natura Hominis, cap. 39. rum arbitrium usque adeo in peccatore
Orig. Dial. iii. contra Marcion. non periit, ut per illud peccent, maxime
^
Potentiam proximam et activam in- omnes qui cum delectatione peccant et
telligo ; non remotam, qua mere passiva amore peccati, hoc eis placet quod eis
est. libet. August, contra duas Epist. Pela-
^
Quis autem nostrum dicat, quod gian, lib. i.
cap. 2.
9
primi hominis peccato perierit liberum
"
Rom. vi. 11. Ibid. ver. 13.
4.48 ANSWER TO A JESUIT S CHALLENGE. [chap.
^^
Gentiles themselves, ivhich have not the law, are said to
do by nature the things contained in the law : he may
have such fruit as not only common honesty and civility,
but common gifts of God's Spirit likewise will yield and ;
raised from the dead, he cannot bring forth fruit unto God,
nor be accepted for one of his servants. This is the doctrine
of our Saviour himself, John xv. 4, 5, As the branch cannot
bear fruit of except it abide in the vine; no more
itself,
can ye, except ye abide in me. I am the vine, ye are the
branches. He that abideth in me, and I in him, the same
bringeth forth much fruit ; for without me ye can do
NOTHING, that is, nothing truly good and acceptable unto
God. This is the lesson that St Paul doth every where
^^
inculcate: I know that in me, that is in my jlesh., dwelleth ^
no good thing.
'"
The natural man perceiveth not the things
of the Spirit of God, for they are foolishness unto him ;
neither can he understand them, because they are spiritually
'"
discerned. Without faith it is impossible to please God.
^^Unto them that are defiled and unbelieving, is nothirig
pure ; but even their mind and conscience is dejiled. Now,
seeing end of the commandment is charity, out of a
^^the
^^ na-
Sed acerbissimi gratise hujus inimici, placere possit sine Christi fide, lege
exempla nobis opponitis impiorum, quos turae. Hoc est unde vos maxime Christiana
do them
whereby they do good things amiss, because they
not with a faithful, but with an unfaithful, that is, with a
foolish and naughty will. Which kind of will no Christian
doubteth to be an evil tree, which cannot bring forth but
evil fruits, to say, sins only.
that is For all that is not of
faith, whether thou wilt or no, is sin." This and much more
to the same purpose doth St Augustine urge against the
heretic Julian, prosecuting at large tliat conclusion which
24
Si gentilis, inquis, nudum operuerit, I
aliquid, profecto peccat. Ex quo 'coUi-
nunquid quia non est ex
peccatum
fide, gitur, etiam ipsa bona opera, qua faciunt
est ? Prorsus, in quantum non est ex infideles, non ipsorum esse, sed illius qui
factum, quod est nudum operire, peccatum peccata, quibus et bona male faciunt;
est; sed de tali opere non in Domino glori- quia ea non fideli, sed infideli, hoc est,
ari, solus impius negat esse peccatum. lb. stulta et noxia faciunt voluntate, qualis
2^
Quod si et ipsa (misericordia) per voluntas, nullo Christiano dubitante, ar-
seipsam natural i compassione opus est bor est mala, qute facere non potest nisi
bonum, etiam isto bono male utitur qui fructus malos, id est, sola peccata. Omne
infideliter utitur, et hoc bonum male facit enim, velis nolis, quod non est ex fide,
sophers shined with the light of virtue, who were not endued
with true piety."
The like sentence doth St Jerome pronounce against
those " ^^who, not believing in Christ, did yet think them-
selves to be valiant and wise, temperate or just, that they
veram no-
dicentur, apostoli sententiam non a Patre luminum, sed a
bolicam ;
vimus et invictam, Omne quod non est principe tenebrarum dum per ea ipsa, :
ex peccatum est.
fide, Id. de Gestis con- quEB non haberent nisi dante Deo, sub-
tra Pelagium, cap. 14. duntur ei qui primus recessit a Deo.
^^
Quod philosophos, non vera pietate Prosper contra Collator, cap. 13.
^"
praditos, dixi virtutis luce fulsisse. Id. Nee ideo existimare debemus in na-
Retract, lib. i. cap. 3. turalibus thesauris principia esse virtutum,
^^
Sententiam proferamus adversus eos quia nmlta laudanda reperiuntur etiam in
qui, in Christum non credentes, fortes et ingeniis impiorum, qua ex natura quidem
sapientes, temperantes se putant esse et prodeunt ; sed quoniam ab eo qui naturam
justos ; ut sciant nullum absque Christo condidit recesserunt, virtu tes esse non pos-
vivere, sine quo omnis virtus in vitio est. sunt. Quod enim vero illuminatum est
Hieronym. in Galat. cap. iii. lumine lumen est, et quod eodem lumine
2*
Manifestissime
patet in impiorum caret nox est quia sapientia hujusmundi
;
animis nullam habitare virtutem, sed stultitia est apud Deum. Ac sic vitium
omnia opera eorum imniunda esse atque est q uod putatur esse virtus, quandoquidem
poUuta ; habentium sapientiam, non spi- stultitia est quod putatur esse sapientia.
F F2
452 AXSWEU TO A JESUIT S CHALLENGE. [chap.
^^
Omnis infidelium vita peccatum est, temporis vitam steriliter omavit, ad veras
et nihil est bonum sine summo bono. Ubi autem virtutes aeternamque beatitudinem
enim deest agnitio seterna et incommuta- non profecit. Sine cultu enim veri
Dei,
bilis veritatis, falsa virtus est, etiam in etiam quod virtus videtur
esse, peccatum
optimis moribus. Id. ex August. Sentent. est ; nee placere ullus Deo sine Deo
po-
cvi. et Epigram. Lxxxi. test. Qui vero Deo non placet, cui nisi
^^
sibi et diabolo placet ? A
quo cum homo
Id. de Ingratis, cap. 16.
spoliaretur, non voluntate, sed voluntatis
"* sanitate privatus est.
Etsi fuit qui naturali intellectu co- Prosp. de Vocatione
natus sit vitiis reluctari, hujus tantum Gent, lib, i.
cap. 7.
XI.] OF I'llKE-WlLL. 453
And he that doth not please God, whom doth he please but
himself and the devil? by whom, when man was spoiled, he
was deprived not of his will, but of the sanity of his will."
" ^'
Therefore if God do not work in we can be par-
us,
takers of no virtue ; for without this good there is
nothing-
good, without this light there nothing lightsome, without
is
hac luce nihil est lucidum ; sine hac sa- mines possunt fortassis videri gloriosa ad :
pientia nihil sanum ; sine hac justitianihil ea vero quse ad vitam atemam pertinent,
rectum. Ibid. cap. 8. nee cogitare, nee velle, nee desiderare, nee
^^
Quod si quibusdam cognoscentibus perficere posse, nisi per infusionem et in-
Deum, nee tamen sicut Deum glorihcan- operationem intrinsecus Spiritus Sancti.
tibus, cognitio ilia nihil profuit ad salu- Jo. Maxent. in Confessione suae Fidei.
referant ? Quibus aliqua quidem bona, Adam peccante, perdidimus, ad quod nisi
qufE ad societatis humantB pertinent a?qui- per Christi gratiam redire non possumus,
tatem, inesse possunt ; sed quia non cari- dicente Apostolo, Deus est enim qui ope-
tate Dei Hunt, prodesse non possunt. ratur in vobis et vellc et perficere, pro
Fulg. de Incarn. et Grat. Christi, cap. 26. bona voluntale. ("assiodor. in Psalm,
^''
Liberum naturalc arbitrium ad nihil cxvii.
454 ANSWER TO A JESUIt's CHALLENGE. [CHAP.
/nothing
'•
^"Anathema to him who either thinketh or saith that the
grace of God, whereby Christ came into this world to save
sinners, is not necessary, not only at every hour or every
moment, but also at every act of ours ; and they who go
about to take away this are worthy to suffer everlasting
punishment." Four books also did he publish in defence
of free-will, to which he thus referreth his adversaries for
•^
Quis unquam ante profanum ilium apud Prosperum contra Collator, cap. 5,
per actus singulos adjuvandum necessa- inimicos gratije Dei totum mundum am-
riam Dei gratiam non putaret ? Vincent. plexum esse.
Lirinens. advers. Hsres. Commonit. i. ^''
Anathema qui vel sentit vel dicit
cap. 34. gratiam Dei, qua Christus venit in hunc
3^
Donee apertissiina confessione fa- mundum peccatores salvos facere, non
Dei per Jesum Christum
teantui", gratia solum per singulas horas aut per singula
Dominum nostrum, non solum ad cog- momenta, sed etiam per singulos actus
noscendam verum etiam ad faciendam jus- nostros non esse necessariam ; et qui hanc
titiam, nos per actus singulos adjuvari; conantur auferre, pccnas sortiuntur jeter-
ita ut sine ea nihil vera; sanctaque pietatis nas. Pelag. apud Augustin. lib. i. do
habere, cogitare, dicere, agere valeamus. Gratia Christi, contra Pelag. et Celcst.
of doctrine and
Secondly, By grace he understood the grace
the mind was informed in the truth
instruction, whereby
" Legant etiam recens meum opuscu-
*^
Pelag. apud Augustin. de
Gestis
lum, quod pro libera nuper arbitrio edere contra Pelag. cap. 10, et in Epist. xcv.
compulsi sumus, et agnoscent quam ini- Vide cundem Augustin. dc Grat. et lib.
que nos negatione gratiaj infamare gestie- Arbitr. cap. 13, et Serm. xi. dc Verbis
soever shall say that the grace of God by Jesus Christ our
Lord doth for this cause only help us not to sin, because
by it the
understanding of thecommandments is revealed
and opened unto us, that we may know what we ought to
affect, what to shun and that by it there is not wrought
;
the external
under grace he comprehended not only
this
revelation by the word, but also the ^''internal by the illumi-
nation of God's Spirit. Wliereupon he thus riseth up against
" ^°We confess that this
his adversary: grace is not, as thou
thinkest, in the law only, but in the help of God also. For
God doth help us by his doctrine and revelation, whilst he
us things
openeth the eyes of our hearts, whilst he sheweth
*''
Id. ibid. cap. 20. Vide eundem in nobis praestari, ut quod faciendum cog-
Epist. ad Ruffinum, non procul ab initio, noverimus, etiam facere diligamus atque
et Augustin. de Haeres. cap. 88, et lib. i. de valeamus, anathema sit. African. Patr.
Gratia Christi contra Pelag. cap. 8 10. — in Synod. Carthagin. Can. iv.
*'
Augustin. lib. i. de Grat. Christ,
*'
Legant ergo et intelligant, intuean-
tur atque fateantur, non lege atque doc- contra Pelag. cap. 7 and 41.
(gratiam) nos, non ut tu pu-
'"
trina insonante forinsecus, sed interna Quam
atque occulta, mirabili ac ineffabili po- tas, in lege tantummodo, sed et in De
testate operari Deum in cordibus honii- esse adjutorio contitemur. Adjuvat enim
num non solum veras revelationes, sed nos Deus per doctrinam et revelationem
etiam bonas voluntates. Augustin. ibid, suam, dum cordis nostri oculos aperit,
cap. 24.
dum nobis, ne prwsentibus occupemur,
*^
Quisquis dixerit gratianiDei per futura demonstrat, dum diaboli pandit
Jesum Christum Doniinum nostrum insidias, dum nos multiformi et ineffabili
propter hoc tantum nos adjuvare ad non dono gratiaj coelestis illuminat. Qui hac
peccandum, quia per ipsam nobis reve- dicit, gratiani tibi videtur negare? An
latur et aperitur intelligentia mandato- et liberum homiuis arbitrium et Dei
rum, ut sciamus quid appctere, quid gratiam conHtetur ? Pelag. ibid. cap.
vitarc dcbeamus ; non aulem per illam 7.
XI.] OF FREE-WILL. 457
might do this by our will, and that he hath given us the help
of his law and commandments, and that he doth pardon
the sins past to those that are converted uato him that ;
in tliese
things only the grace of God was to be acknow-
ledged, and not in the help given unto all our singular
actions." And so " that that
they ^^said, of God
grace
which is
given by the faith of Jesus Christ, which is neither
*'
Hinc itaque apparet, banc eum gra- nam qua; condita est cum libero arbitrio ;
tiam confiteri, qua demonstrat et revelat eamque Dei gratiam, quia sic conditi
esse
Deus quid agere debeamus ; non qua sumus, ut hoc voluntate possimus ; et
donat atque adjuvat ut agamus ; cum ad quod adjutorium legis mandatorumque
lioc potius valeat legis agnitio, si gratitc suorum dedit ; et quod ad se conversis
desit opitulatio, ut fiat maudati praevari- peccata prteterita ignoscit ; in his solis
catio. Augustin. ibid. cap. o. esse Dei gratiam depiUandam, non in ad-
52
-
Ipsas quoque orationes, ut in scriptis !
jutorionostrorumactuumsingulorum. Id.
suis apertissime affirmat, ad nihil aliud de Gestis contra Pelagium, cap. 3j.
^* Dicunt
adliibendas opinatur, nisi ut nobis doc- gratiam Dei, qu.e data est
trina etiam divina revelatione aperiatur ; per fidem Jesu Christi, quae neque lex
non ut adjuvetur mens hominis, ut id, est neque natura, ad hoc tantum valere,
law nor nature, is effectual only to this, that sins past may
be remitted, not that sins to come may be avoided, or when
they make resistance may be vanquished.'"* Whereupon St
Augustine thus encountereth Julian the Pelagian heretic
:
scendit crrore, non agnoscis gratiam, nisi qua dicunt gratiam Dei secundum merita
in dirnissione peccatorum; ut jam de hominum dari. Prosper in Epist. do
cctero per liberum arbitrium ipse homo Grat. et Lib. Arbitr. ad Ruffinum.
^8 a Catholica
se ipsum fabricet justum. Sed non hoc Quod sic alienum est
dicit ecclesia, quae clamat tota, quod didi- doctrina, et inimicum gratiEe Christi, ut
cit a magistro bono, Ne nos infcras in nisi hoc objectum sibi anathematizasset,
20. De Gratia ct Lib. Arbitr. cap. 5. secundum merita nostra dari. Augustin.
De Ha?resib. cap. o8, tScc. de Grat. et Lib. Arbitr. cap. 5.
''
*'
Ex his una est blasiiheraia, ncquissi- Prosper de Ingratis, cap. 9.
XI.] OF I'llEE-WILL. 459
which is
holy : whilst finding us given to earthly lusts, and,
like brute beasts, affecting only present things, he inflameth
us with the greatness of the glory to come and with promise
of rewards ; whilst by the revelation of his wisdom he raiseth
according to the apostle, one spirit with him, doth not this
but out of the freedom of his will. Which freedom whoso
useth aright, doth so commit himself wholly to God and
mortifieth all his own will, that he may say with the
Apostle, / live now, yet not /, but Christ liveth in me,
and doth put his heart into God''s hand, that God may
incline it whither it shall please him." Here have you
the full platform laid down of Pelagius"'s doctrine touching
the conversion of a sinner. First, he supposeth a possibility
in nature, whereby a man may will and do good. Secondly,
a corruption in act, whereby a man doth will and do the
contrary. Thirdly, an exciting grace from God, whereby
the mind is enlightened and the will persuaded, upon consi-
deration of the promises and threats propounded, to forsake
that lewd course oflife, and to will and do the things that
revclatione sapientitc in desiderium Dei eo sit spiritus ; non hoc nisi de arbitrii
stupentem suscitat voluntatem, dum nobis efficit libertate. Qua qui bene utitur, ita
suadet omne quod bonum est. Pelag. se totum Deo omnemque suam
tradit
"
parted unto such as were given to earthly lusts, and, like
brute beasts, affected only present things;" who being in
that case, were far from meriting any good thing at God's
hands; and in that regard he affirmed, that this grace like-
wise was given without any respect to precedent merits : the
third, an
assisting grace,
doth guide and by which God
incline the heart of the converted sinner to the doing of all
recompensed to
namely, they give somewhat
them again ;
first
^*
Nihil sic evertit hominura prassump- '
sumus cum Deo ; ejus autem gratiam
tionem dicentium, Nos facimus, ut me- secundum hoc meritum dari, ut sit et ipse
reamur cum quibus facial Deus. August, nobiscum :item meritum nostrum in eo
contra duas Epist. Pelagian, lib. iv. cap. 6. esse, quod quasrimus ; et secundum hoc
^*'
Priores volunt dare Deo, ut retribua- meritum dari ejus gratiam, ut inveniamus
tur eis; priores utique dare quodlibet ex eum. Id. deGrat. et Libero Arbitr. cap. 5.
libero arbitrio, ut sit gratia retribuenda
'^^
Ibi enim vos, ut video, ponere jam
ing might follow after." And all this they did under colour
of maintaining free-will against the Manichees ; for which
they urge much that testimony of the Prophet Isaiah,
i. 19,
ritis debita ilia reddatur, ac sic gratia liberum arbitrium. Sic enim volunt in-
inaniter nuncupetur. Id. contra Julian. telligiquod dictum est. Si volueritis et
Pelagian, lib. iv. cap. 8. audiveritis me, tanquam in ipsa prasce-
•'^
Dicunt enim, etsi non datur gratia dente voluntate sit consequentis meritum
secundum merita bonorum operum, quia gratise; ac si gratia jam non sit gratia,
per ipsam bene operamur ; tamen secun- quae non est gratuita, cum redditur debita.
dum meritum bonse voluntatis datur, Si autem sic intelligerent quod dictum
quia bona voluntas (inquiunt) prascedit est, Si volueritis, ut etiam ipsam bonam
dunt, quam contra Catholicos extollunt tra duas Epist. Pelagian, lib. iv. cap. 6.
XI.] OF I'llEE-WILL. 463
tine"'s
days, that were tainted not a little with their errors
in this point of grace and free-will ; as namely one Vitalis
in Carthage, and the semi-Pelagians, as they are commonly
called, in France. For the first held, that "''God did
work in us to will by his Scriptures, either read or heard
by us but that to consent unto them, or not consent, is so
;
but if we will not yield unto it, we make that his operation
shall have no profit in us."
Against him St Augustine
disputeth largely in his 107th Epistle, where he maketh
this be the state of the question betwixt them " ""Whe-
to :
"*
Per legem suam, per scripturas suas
j
sam Deus etiam hoc efficiat ut velimus.
Deum operari ut velimus, quas vel legi- Ibid.
mus vel audimus ; sed eis consentire vel '^ Si fateris pro eis orandum, id utique
non consentire ita nostrum est, ut si veli- orandum fateris, ut doctrin® divina; arbi-
mus fiat ; si autemnolimus, nihil in nobis trio liberato a tenebrarum potestate con-
operationem Dei valere faciamus. Ope- |
sentiant. Ita fit ut neque fideles fiant
ratur quippe ille, dicis, quantum in ipso nisi libero arbitrio ; et tamen illius gi*atia
est, ut velimus, cum nobis nota fiunt ejus fideles fiant, qui eorum a potestate tene-
eloquia ; sed si eis acquiescere nolumus, brarum liberavit arbitrium. Sic et Dei
nos ut operatio ejus nihil in nobis prosit gratia non negatur, sed sine ullis huma-
efficimus. Id. Epist. cvii. ad Vita- nis pra'cedentibus meritis vera monstra-
lem. tur; et liberum ita defenditur, ut humi-
^^ Utrum praecedat haec gratia an litate solidetur, non elatione prjccipitetur
subsequatur hominis voluntatem, hoc arbitrium qui gloriatur, non in honii-
; et
est, (ut planius id eloquar,) utrum ideo ne, vel quolibet alio vel seipso, sed in
nobis detur, quia volumus, an per ip- Domino glorietur. Ibid.
464 ANSWER TO A .TESUIt's CHALLENGE. [cHAP.
^*
Quomodo Deus exspectat voluntates ! saltern in orationibus non sint. Absit,
hominum, ut praeveniant eum, quibus det |
ut quod facere Deum
rogamus oribus et
gratiam ; cum gratias ei non immerito ;
vocibus nostris, eum facere negemus cor-
'5
Prorsus non oramus Deum, sed orare i
Si vere volumus defendere liberum arbi-
'®
Ego haereticum quidem Pelagianum posse sanari, et ipsius fidei augmentum
te esse non credo sed ita esse volo, ut
; et totius sanitatis sua consequantur eff'ec-
nihil illius ad te transeat vel in te relin- turn. Hilar. Epist. ad Augustin.
and the rest were blinded, Rom. xi. 7- Behold mercy and
mercy which hath obtained the
in the election
judgment ;
righteousness of God,
but judgment upon the rest that were
'9
Prosper de Ingratis, cap. 10.
autem consecuta est, ceteri vero excoecati
|
ergo isti credere, nolunt autem illi. Quis justitiam Dei, judicium vero in ceteros
j
blinded and yet the one, because they would, did believe
:
;
will of man is
impiously preferred before the will of God ;
as if therefore one should be holpen because he did will,
and did not therefore will because he was holpen :" thirdly,
" A man originally evil is naughtily believed to begin his
receiving of good, not from the highest good, but from
himself:" fourthly, " It is thought that God may other-
wise be pleased than out of that which he himself hath
bestowed." But he maintaineth constantly, that both the
beginning and ending of a man's conversion is
wholly to
be ascribed unto grace ; and that God effecteth this grace
" not
in
by way of counsel and persuasion only,
us,
but bv an inward change and reformation of the mind ;
"'
In istis Pelagianae pravitatis relliquiis male creditur; si aliunde Deo placetur,
non mediocris virulentiae fibra nutritur, si nisi ex eo quod ipse donaverit. Prosper
principium salutis male in homine collo- in Epist. ad Augustin.
catur ; si divine voluntati impie voluntas '^ Id. de
Ingratis, cap. 14.
^^
humana praefertur, ut ideo quis adjuvetur Opuscula Cassiani, Presbyteri Gal-
quia voluit, non ideo quia adjuvatur velit ; liarum, apocrypha. Opuscula Fausti
si originaliter malus receptionem boni non Rhegiensis Galliarum apocrypha. Con-
a suramo bono, sed a semetipso inchoare '
cil. Roman, i. sub Gelasio.
G g2
468 ANSWER TO A JESUIT S CHALLENGE. [CH AV.
particular :
" *^If any doth say, that by man''s prayer the grace
of God may be conferred, and that it is not grace itself
which maketli that God is prayed unto by us, he contra-
dicteth the Prophet Isaiah, or the Apostle saying the same
\^* Unde id nobis, secundum admoni- gratiam facere ut invocetur a nobis, con-
tionem auctoritatem sedis Apostolica,
et tradicit Esaias Prophetae, vel Apostolo
justum ac rationabile visum est, ut pauca idem dicenti. Inventus sum a non quae-
capitula ab Apostolica nobis sede trans
- rentibus me, palam apparui iis qui me
missa, qu£e ab antiquis patribus de sanc- non interrogabant. ConciL Arausican. ii.
tarum Scripturarum voluminibus in hac Can. III.
^^
prsecipue causa collecta sunt, ad docendos Si quis, ut a peccato purgemur, vo-
eos qui aliter quam oportet sentiunt, ab
luntatem nostram Deum exspectare conten-
omnibus observanda proferre, et manibus dit,non autem, ut etiam purgari velimus,
nostris subscribere deberemus. Prsefat. per sancti Spiritus infusionem et operatio-
Concil. Arausican. ii Quot Arausicani nem in nobis fieri confitetur, resistit ipsi
canones, tot sunt Catholics ecclesiae sta- Spiritui sancto, per Salomonem dicenti,
bilitaj sententiae, a quibus absque pra;- Prseparatur voluntas a Domino, et Apo-
varicationis piaculo baud liceat fideli stolo salubriter prEedicanti, Deus est qui
recedere. Barron. Addit. ad Tom. vii. operatur in nobis et velle et perficere pro
ann. 529, in tomi x. appendice.*] bona voluntate. Ibid. Can. iv.
8* ^^
Si quis invocatione humana gratiam Si quis sine gratia Dei credentibus,
Dei dicit posse conferri, non autem ipsam volentibus, desiderantibus, conantibus,
Apostle, saying. What hast thou that thou hast not received?
(l Cor. iv. 7,) and, By the grace of God I am that I am,
1 Cor. XV. 10.''
" of God's gift, both when we do think aright,
''^It is
doeth not. But man doeth no good things which God doth
not make man to do."
" ""This we wholesomely profess and believe,
also do
that in every good we do not begin, and are holpen
Avork
afterwards by the mercy of God but he first of all, no ;
'
viribus, ratione cujus datur gratia, etiamsi Dei semper gratuita perseveret, dum ex-
non sit illud meritum de condigno. Bel- iguis quibusdam parvisque conatibus tan-
larm. de Grat. et Lib. Arbitr.lib. vi. cap. 5. tam immortalitatis gloriam, tanta perennis
Ita semper gratia Dei nostro in bonam
•'^
beatitudinis dona, insstimabili tribuit
partem cooperatur arbitrio, atque in omni- largitate. Jo. Cassian. Collat. xiii. cap.
bus illud adjuvat, protegit ac defendit, ut 13.
and until the other day Faustus himself, who of all others
most cunningly opposed the doctrine of St Augustine touch-
ing grace and free-will, was accepted in the popish schools
for a Reverend Doctor and a Catholic Bishop. Yea, the
works of Pelaffius himself were had in such account, that
some of them (as his Epistle ad Demetriadem for example,
and the Exposition upon St Paul's Epistles, which are
fraught with his heretical opinions,) have passed
from hand
to hand as if they had been written by St Jerome, and
as such have been alleged against us by some of our ad-
versaries in this very question of free-will. The less is it to
be wondered that three hundred years ago, in the midnight
of Popery, the profound Doctor Thomas Bradwardin, then
Chancellor of London, and afterwards Archbishop of Canter-
bury, should begin his disputations of the Cause of God
" ^*^
pulus adharebat ; ita et hodie in hac nenteni te sustine, protege, robora, conso-
causa, qiiot, Domine, hodie cum Pelagio \^rc. Ibid,
pro libcro arbitrio contra gratuitam gra-
472 ANSWER TO A JESUIT S CHALLENGE. [ch; W
O Lord, JLidge thine own and him that defendeth
cause;
thee, defend, protect, strengthen, and comfort.'"' To whose
I also now leave these " ^''vain
judgment defenders," or,
as St Augustine rightly censureth them, " deceivers," and
" " " of free-will."
pufFers-up," and presumptuous" extollers
OF MERITS.
In the
last place we are told, that the Fathers of the
unspotted Church of Rome did teach, that man " for his
meritorious works receiveth, through the assistance of God's
''^
liiberi arbitrii defensores, imo de- fensores, sed infiatores et praecipitatores
ceptores quia infiatores, et infiatores quia liberi arbitrii. Id. de Grat. et Lib. Arbitr.
Psalm xix. 11, and that unto him Avho soweth righteous-
ness there shall be a sure reward, Prov. xi. 18. But the
question is, whence he that soweth in this manner must
expect to reap so great and so sure a harvest whether :
bounty, and not in justice due for the worth of the work
performed. Which question, we think, the Prophet Hosea
hath sufficiently resolved, when he biddeth us sow to our-
selves righteousness, and reap in mercy, Hosea x. 12.
in
[*yea, and God himself in the very publication of the
Decalogue, where he promiseth to shew mercy unto thou-
sands of them that love him and keep his commandments.']
Neither do we hereby any whit detract from the truth of
that axiom, that God will give every man accordi7ig to his
tvorks ; for still the question remaineth the very same,
whether God may not judge a man according to his works,
when he sitteth upon the throne of grace, as well as when
he sitteth upon the throne of justice And we think here, .^
that the Prophet David hath fully cleared the case in that
one sentence, Psalm Lxii. 12, With thee, O Lord, is mercy;
for thou rewardest every one according to his work.
Originally, therefore, and in itself, we hold that this
reward proceedeth merely from God's free bounty and mercy;
but accidentally, in regard that God hath tied himself by
his word and promise to confer such a reward, we grant
that it now proveth in a sort to be an act of justice; even
as in forgiving of our sins, which in itself all men know
to be an act of mercy, he is said to be faithful and just,
(l John i. 9); namely, in regard of the faithful performance
of his promise. For a promise, we amongst honest men
see,
is counted a due debt ; but the thing promised being free.
*
The sentence between brackets is omitted in [\\c fourth edition. It is here printed
from the lliird Ed,
474 ANSWER TO A JESUIt's CHALLENGE. [cHAP.
2
Non sequitur, quod Deus efficiatur autem quod poUicitus est; et heec est jus-
titia Dei, de qua prEesumit Apostolus,
simpliciter debitor nobis, sed
sibi ipsi;
in quantum debitum est ut sua ordinatio promissio Dei. Bernard, lib. de Gratia
impleatur. Thorn, i. ii. Quaest. cxiv. et Libero Arbitrio.
^
Art. 1, Ad. 3. Nos tarn proprie ac vere cum gratia
^ Dei bene agentes praemia mereri, quam
Est ergo quam Paulas exspectat corona
non suas. Jus-
justitis, sed justitiae Dei, sine ilia male agentes supplicia meremur.
*
Opera bona justorum meritoria esse condigno ratione operis, etiamsi nulla ex-
vitas setemEe ex condigno, non solum ra- staret divina conventio. Ita Cajetan. in
opus bonum proportionem ad vitam aeter- lem valorem condignitatis habere ad con-
nam ex operis dignitate. Ibid. Detra- sequendam aeternam gloriam. Gabr. Vas-
in Imam 2d{p, Quaest.
hitur de gloria Christi, si merita nostra quez. Commentar.
sint ita imperfecta, ut non sint meritoria CXIV. Disput. ccxiv. cap. 5, init.
Operibus justorum nullum digni-
'
ex condigno, nisi ratione acceptationis
Dei. In ipso cap. ibid. fine. Satis est tatis accrementum provenire ex meritis
proportionalis sequalitas. Ibid. cap. 18. aut persona Christi, quod alias eadem
3Iodus futuri judicii erit secundum justi- non haberent, si fierent ex eadem gratia
tiam commutativam ; quoniam Deus non a solo Deo liberaliter sine Christo coUata.
solum constituet proportionalem fequali- Ibid. init. cap. 7-
*
tatem inter merita et praemia, sed etiam Operibus justorum accessisse quidem
absolutani aequalitatem inter opera et mer- divinam promissionem ; eam tamen nuUo
cedes. Ibid. cap. 14. Ubi opus est per modo pertinere ad rationem meriti ; sed
se fequale mercedi. Ibid. lib. i. cap. 21. potius advenire operibus, non tantum jam
Vere par mercedi. Ibid. lib. v. cap. 17. dignis sed etiam jam meritoriis. Ibid,
Non desunt qui cens-ent esse meritoria ex init. cap. 8.
476 ANSWER TO A JliSUlT^'s CHALLEXGE. [cHAT.
Seeing :
thy to obtain glory of God for us, yet it hath not this
^
Cum opera justi condigne mereantur '
licet dignissimum sit, quod obtineat a Deo reddunt nos dignos formaliter, sed Chris-
gloriam pro nobis ; tamen non habet banc tus dignus est, qui propter ilia nobis im-
efficaciam et virtutem, ut reddat nos for- 1
glory which shall he revealed in us, saith he, Rom. viii. 18,
'^
lidem in Luc. xx. 35. gratiam, et non secundum debitum. Bel-
13
lid. in 1 Cor. iii. 8. larmin. de Justific. lib. i. cap. 21.
"• '^
Ibid. Si inutilis est, qui fecit omnia; quid
'^
Mercedem quandam esse
dicimus, de illo dicendum qui explere non
est,
quam faceret, nisi earn donaret. Nam, bulo promerendi usus est; aliter non in-
ut taceam quod merita omnia dona Dei tellexit, quam consecutionem de facto.
sunt, et ita homo magis propter ipsa Deo Stapleton. Promptuar. Catholic. Far. v.
debitor est, quam Deus homini ; quid post Dominic. Passion. Vocabulum me-
sunt merita omnia ad tantam gloriam ? rendi apud veteres ecclesiasticos scriptores
Bernard. Serm. i. in Annunciat. B. 31 a- fere idem valet quod consequi, seu ap-
riae. -tum idoneumque fieri ad consequendum.
'*
Omnia qua patimur minora sunt et Georg. (Jassand. Schol. in Hymnos Ec-
clesiastic, p. 179. Oper. Vide Cochlaeum
indigna, quorum pro laboribus tanta re-
pendatur futurorum merces bonorum, qu?E in Discuss. Confess, et Apolog. Artie.
revelabitur in nobis, cum ad Dei imaginem XX.
^" Laetiores interim
reformati gloriam ejus facie ad faciem quod virgas evase-
aspicere meruerimus. Ambros. Epist. rint, quam quod meruerint principatum.
XXII. Bernard. Epist. xi.ii.
XII ]
Ol' MKUITS. 479
vas electionis meruit nominari. Id. de dec. Clicthovei, lib. de duab. Propositi-
Praedestinat. et Gratia. onib. Cerei Paschalis.
-" suadeo quod possit ulluni
-*
Cyprian.Epist.Lxxiii.sect.il. Au- Vix raihi
gustin. de Baptism, contra Donatist. lib. opus esse, quod ex debito remunerationem
iv. cap. 5. Dei deposcat; cum etiam hoc ipsum,
25 Ut omnis peccator propterea de se quod agere aliquid possumus vel cogitare
non desperet, quia Paulus meruit indul- vel proloqui, ipsius dono et largitione
injuries,
can we abate our sins The sufferings of this "^
navit. Hilar, in 3Iatth. Can. xx. ergo secundum meiita nostra, sed secun-
^^
Unde mihi tantum meriti, cui indul- dum misericordiam Dei, coelestium decre-
gentia pro corona est ? Ambros. in Ex- torum in homines forma procedit. Id.
hortat. ad Virgines. in Psalm, cxviii. Octonar. xx. Vide
^-
Quis nostrum sine divina potest mi.- eund. de Bono Mortis, cap. 11.
" he
that hope in his mercy, Psalm xxxiii. 18, saith, that
doth hope his
mercy, ^^vvho, not trusting in his own good
in
^^ "'
'O fii) TreTToiOtos eirl tois eavTov dv- IIjOos TO ^6fj.a.
ovv o fjLeXXovcrL kXi)-
dpayadijfxacri, jU))Oe TrpoaSoKtuv e^ epyoou povofxeiv TOVTo dv tis 6pdw9 e'lTroL, Et
SiKaLMdi)(Teadat, fi6v>)v ex^' ''"')'' i^'^'l&a. e/cao-TOS, a<^' ov t/CTto-O)) 6 'ASdp. ewi TJ)s
TTJ^ (TUJTijpta's eiri tous oiKTip/xoui tov (rvvTeXeia's tov k6(tji.ov, eTroXefiei, Trpov
Qeou. Basil, in Psalm xxxii. TOV Saxai/ai/, Kai vTrefxeive xas QXL\^/et^,
'**
IlpoKeiTat. yap dva.'wavai<s aluivia ovSeu fxeya eiroUi Trpos ti]v So^av j/k
ToTs vop.ifxui'i Tou evTavda SLadXijcram fieXXei. KX^jpovo/xelv. iTvp.fia<TiXevtTei yap
P'lov, oh Kanr' 6<pe'i\i]fi.a TtJovepywv diro- 6ts Tous direpdvTovs altJova'3 fieTU XpiCToO,
oeoofxevi), dXXd KUTa tov /xeya-
')(a.pLV Macar. Homil. xv.
38
Xodoipou Qeov Tois els avTov i^Xttlkoctl Marc. Eremit. edit. Paris, ann. 1563.
"o
Bibliothec. Pair. Tom. iv. p. 935. <Ti;/,"Oxay'jrai'TaTroijj(rjjxe irpocrTeTayiie-
B. edit. Colon, et in ipsa Grasco-Latina va vfjLiv^TOTe £'iira'Te,Aov\oid')(peXoiec7jxev,
editione qua» nuperrime prodiit Parisiis, Ka'i o u}<pei\o/xei/ iroutcrai 'ire'iroLi')Kafi.ev.
ann. 1624, Tom. i. p. 874. Old TOVTO ovK e'o-Ti fLiardds
epywv jj ^acriKeia
" evToXdi dWd
Tjves juij iroiovvTei -rots Tuiv oiipavuiv, ydpii SeaTTOTOv iricr-
TTiarTeveiv opdwi vofxi'i^ova-f Ttves 5e iroi- TOis oouXois r\TOLiJiacrp.ivi]. Id. ibid. Cap. 2.
*^
ovvTci, ois jxiadov 6(f>ei\6fi€vov, Tr\v (iacri- Hesyc. Presb. in 'AvTippi)TiKoii,
\eiav eKdeyiovTai' d/xcpoTepoL Sh Tys (Satri- Centur. i. sect. 79.
\eia9 dire<T(pa.\r)(7av. Blarc. Eremit. de ^'
OiiiJeis TOLavTi]v eTriSeiKvvTaL iroXi-
his qui putant ex operibus justilicari, cap. Tciav ttio-TC fiaariXeiai d^Luidijvai, dX\d
17, et ex eo Anastasius Sinaita, vel Nicae- x^s auTov outpedi etm to irdv. Ota tovto
nus, Quaest. i.
p. 16, edit. Ingolstad. (pi^a-LV, "OTav irdvTa •Tronjo-ijTe, XeyeTc
*^ 'O Ku/oios Trdcrav evTo\i]v 6<peiXo- oTi dxpeXoi SovXoi e<TfJi6V d ydp wcpeiXo-
fkeviiv Sei^ai deXiav, Ttji/ oe v'lodfcriav iSiw fx€v iroiJJ(Tai, ireTTon^KapQv. Chrysost. in
aifxaTi neSwpii/xtinjv tois dvdpuiiroL^, (pt)- Epist. ad Coloss. Ilomil. ii.
XI I-J OF MERITS. 483
T))t/ Kopv<f»]V, dtro eXeous o-6u^o/i£0a. Id. omne enim meritum breve est. Numera
in Psalm iv. ibidemque ex eo Nicetas beneficia si potes, et tunc considcra quid
Serronius. mereris. Cum beneficiis coelestibus tua
*' Kai/ ydp fxvpla uom TreTroirjKoxes, facta perpende ;
cum divinis muneribus
Xct/oiTOS ecTTiv tj (j>i\oTifjLia, to dvTi fxi- actus proprios meditare; nee dignum te
Kpiov o'vTto KoX evTeXwv ovpavov toctoutou judicabis eo quod fueris, si intelligas
vai jiaaiXeiau Kai TjjXtKauTtji' avToT^ quid mereris. Serm. de primo homine
(ioOfivni Tifii'iv. Id. in Matth. Homil. prajlato omni creature, Tom. i.
Oper.
i.xxix. edit. Grapc. vel lxxx. Latin. Chrysost.
H Jl2
484 ANSWER TO A .TESUIT S CHALLENGE. [CHJAP.
^uTaTOl e(7Ti, fxeTpoufxevoi Trpoi tou9 digna sstimabis pro quibus illud accipias.
fieWovTai aiwvai' wcTTe Kal irdvTa tov Miraberis tantum dari pro tanto labore.
^povov tifJiuiv (Urjoei' elvai tt/Oos Ti/f aiioviov Nam utique, fratres, pro eeterna requie
^torji/. KCLt irav fiev Trpayp.a iv tm koct/ului
labor aeternus subeundus erat. jEternam
TOV d^iov -Trnr/oao'/ceTai, Kai icrov Irno tis felicitatem accepturus, setemas passiones
dvTLKaTaWacT!TeL. n] ce tirayyeKia t?i<; sustinere deberes. Sed si aetemum susti-
aluiviov ^(o?;s oXiyov tlvoi dyopd\eTaL, neres laborem, quando venires ad aeternam
&C. a)0"T6, TfKi/a, fxi] eKKdfitofiev, fxiiSe felicitatem ? Ita fit, ut necessario tem-
V0fiLt,u]fx6v xpoyi'^eii', 1/ p.eya tI Trotety. poralis sit tribulatio tua, qua finita venias
ou yap d^ia -rd iradi'ifxaTa tov vvu Kaipov ad felicitatem infinitam. Sed plane, fra-
jrpos Ti]v fxeXXovirav dTroKoXvcpQrivai eh tres, posset esse longa tribulatio pro aterna
^fxai So^av. fxr)Se eh tov Kocrpiov jiXeirov- felicitate verbi gratia, ut quoniam feli-
:
Tes voixiX^mjxev fxeyd\oi<s tlctiv diroTeTa- citas nostra finem non habebit; miseria
X6a^. Kal yap Kai auTjj Trdcra »; yrj Ppa- nostra, labor noster, et tribulationes
et
T^UTttT?) TTjOOS oXov TOV ovpavov ecTTiv ei nostrae diuturnae essent. Nam etsi mille
TOLVvv Kal Trao-jjs xj/s yij'i Kvpioi eTvyyd- annorum essent ; appende mille annos
vofiev, Kal aTreTaaa-ofxeda t!) yfj Trda-ij, contra aeternitatem. Quid appendis cum
ovSev d^wv r\v TrdXiv Trpoi Tijy pacriXeiav infinito quantumcunque finitum ? Decem
Tuiv ovpavwv. a)s ydp eiTis Karacppovna-eie millia annorum, decies centena millia, si
fXLai -)(aXKtji 6paxfxiJ9, 'iva Kepoijcrri 'Xfivcrdi dicendum est, et millia millium, quae
OjOai^juds eKUToV outois 6 Traci/s tF/i yrji finem habent, cum aetemitate comparari
Kvptoi Kal diroTacrrTo/ievoi avTfj, oXi-
O)!/, non possunt. Hue aeeedit, quia non so-
yov d(j)n}CTi, Kal eKaTOVTairXacriova Xafi- lum temporalem voluit laborem tuum
fidvei. Athanas. Vit. Antonii, p. 25. Deus, sed etiam brevem. August, in
" Cum attenderis quid sis accepturus, Psal. xxxvi. Cone. ii.
XII. J OF MERITS. 485
only temporal, but short also." And therefore doth the same
Father every where put us in mind, that God is become
our debtor, not by our deservings, but by his own gracious
" " is faithful when he believeth
promise: ^"Man," saith he,
God promising; God is faithful when he performeth that
which he hath promised unto man. Let us hold him a
most faithful debtor, because we have him a most merciful
promiser. For we have not done him any pleasure, or lent
any thing to him, that we should hold him a debtor, seeing
we have from himself whatsoever we do offer unto him,
and it is from him whatsoever gfood we are." " ^^We have
not given any thing therefore unto him, and yet we hold
him a debtor. Whence a debtor ? because he is a promiser.
^2
Fidelis homo est credens promittenti ! et ex illo sit quicquid boni sumus. Id. in
Deo ; Deus est exhibens quod pro-
iidelis Psal. xxxii. Cone. i.
i.xxxiii. •
486 ANSWER TO A JESUIT S CHALLENGE. [cHj':VP.
We say not unto God, Lord, pay that which thou hast
" ''Be
received, but. Pay that which thou hast promised."
thou secure, therefore ; hold him as a debtor, because thou
hast believed in him as a promiser." " ^^God is
faithful,
who hath made himself our debtor, not by receiving any
thing fromus, but by promising so great things to us.
For to men hath he promised divinity, to those that are
mortal immortality, to sinners justification, to abjects glori-
fication. Whatsoever he promised, he promised to them that
were unwortliy, that it might not be promised as wages for
works, but being grace, might according to the name be
graciously and freely given ; because that even this very
thing, that one doth live justly, so far as a man can live
justly, is not a matter of man's merit, but of the gift of
God." " those things which we have already,
^^in
Therefore,
let us praise God as the giver ; in those things which as
yet we have not, let us hold him our debtor. For he is
become our debtor, not by receiving any thing from us,
but by promising what it pleased him. For it is one thing
to sav to a man, Thou art debtor to me, because I have
**
Secunis ergo esto ; tene debitorem, aetemo labore recte emitur. Sed noli ti-
quia credidisti in promissorem. Id. in m.ere, misericors est Deus. Id. in Psal.
Psal. Lxxxiii. circa linem. xciii.
**
Fidelis Deus qui se nostrum debito- ^^
In his quffi jam habemus, laudemus
rem non aliquid a nobis accipiendo,
fecit, Deum largitorem ;
in his quae nondum
j^ed tanta nobis promittendo, &c. Promisit habemus, teneamus debitorem. Debitor
enim hominibus divinitatem, mortalibus enim factus est, non aliquid a nobis acci-
immortal itatem, peccatoribus justificatio- piendo, sed quod ei placuit promittendo.
nem, abjectis glorificationem. Quicquid Aliter enim dicimus homini, Debes mihi,
promisit, indignis promisit, ut non quasi quia dedi tibi ; et aliter dicimus, Debes
operibus merces promitteretur, sed gratia mihi, quia promisisti mihi. Quando dicis,
a nomine suo gratis daretur ; quia et hoc Debes mihi, quia dedi tibi, a te processit
ipsum quod juste vivit, in quantum homo beneficium, sed mutuatum, non donatum ;
potest juste vivere, non meriti humani, quando autem dicis, Debes mihi, quia pro-
sed beneficii est divini. Id. in Psal. cix. misisti mihi, tu nihil dedisti, et tamen
circa init. Quanto labore digna est requies Bonitas enim ejus qui promisit,
exigis.
qua; non habet finem. Si verum vis com- dabit, &c. Id. de Verbis Apostoli, Serra.
putare el verum judicare, aeterna requies XVI.
XII.] OF MERITS. 487
tained also in the next five hundred. " "^If the of Kine;
*^ 'H TMV dvdpcoTToov (TioTrjpLa fx6i>ri^ aetema in aequilibrio non respondet. Id.
merit of
exceedeth incomparably and unspeakably all the
the will and work of man, though good, and given froni_
God." " *^^
we did sweat," saith he who
For, although
beareth the name of Eusebius Emissenus, or Gallicanus,
" with the labours of our soul and body, although we
all
it cannot be."
acquired, but estimated
" Albeit thou hadst number
good deeds equal in to
**•'
mator, quo meritis pervenire non poteram, num merito pro coelestibus bonis compen-
voto non tenderem. Sed gratias illi, qui sare et offerre valebimus. Non valent
delicta nostra sic ne extollamur resecat, vitBB prtEsentis obsequia aeterna vittegau-
ut spem ad Itetiora [al. latiora) perducat. diis comparari. Lassescant licet membra
Ennod. Ticinens. lib. ii. Epist. x. ad Faust. pallescant licet ora jejuniis, non
vigiliis,
''^
Gratia autem etiam ipsa ideo non erunt tamen condigna; passiones hujus
injuste dicitur, quia non solum donis suis temporis ad futuram gloriam qua? revela-
Deus dona sua reddit; sed quia tantum bitur in nobis. Pulsemus ergo, carissimi,
etiam ibi gratia divina retributionis ex- in quantum possumus, quia non possumus
uberat, ut incomparabiliter atque ineff'a- quantum debemus futura beatitudo ac-
:
ovTws ovce Tjji' a.vvTrepj3\i]Tou tov Qeov cuique secundum opera sua ? Si secun-
)^»jcrTOTijTa Tais euTTOuais virepfSi'ia-ovTai dum opera redditur, quomodo misericordia
avdpwTToi. Agapet. Diacon. Parsenes. ad festimabitur ? Sed aliud est secundum
Justinian, sect. 43. opera reddere, et aliud propter ipsa opera
^^
Ut enim saepe diximus, Omnis hu- reddere. In eo enim quod secundum opera
mana justitia injustitia esse convincitur, dicitur, ipsa operum qualitas intelligitur ;
si districte judicetur. Prece ergo post ut cujus apparuerint bona opera, ejus sit
by grace only."
To
the same purpose Elias Cretensis, the interpreter of
other side, as our Lord and Master, hath pity on us, and
doth bestow rather than unto us." " '-This, there-
repay
fore, is true humility," saith Anastasius Sinaita or Nicaenus,
*^
Per justitiam factorum nullus salva- [
habeamus quod non ab ipso acceperimus :
rependit. Nos enim tanquam servi virtu- hktOoW avTou ydp eo-rl -ra a-vp.Trai'Ta.
tern debemus, ut optima quaque Deo et ouoeis o€ Tfi i'5ia Xan^avwu •)(pewiTTe'i
covvai avTui
grata tanquam debitum quoddam exsol- /itcdou ToZ's Trpo(T(pepov(Tiv
vamus ac offeramus, quippe quum nihil avTa. Anastas. Quaest. cxxxv.
XII.] OF MERITS. 491
believe that our Lord Jesus Christ did die for our salvation,
and that none can be saved by his own merits, or by any
other means, but by the merit of his passion?" Whereby
we may observe, how late it is since our Romanists in this
alio modo nullus possit salvari, nisi in in te aniina, in hac sola morte fiduciam
tuam constitue in nulla alia re fiduciam
merito passionis ejus ? Respondeat in- ;
sitandi, edit. Venet. ann. 1575, fol. 43, sola te totum contege, totum immisce te
et Institut. Baptizandi, edit. Paris, ann. in hac morte, totum confige ; in hac morte
1575, fol. 35. a. et Sacerdotal. Rom. edit. te totum involve. Et si Dominus Deus
Venet. ann. 1585, fol. 116. b. voluerit te judicare, die, Domine, mortem
494 ANSWER TO A JESUIt's CHALLENGE. [ciIAV.
cap. 73.
"*
contendo. Et si tibi dixerit, quia pecca- j
Ouk La-xiofieu a^Lou tl tFj^ eKei dvTi-
tor es, die, Domine, mortem Domini
o6<rewi Tradelv i; o-uyetrreyeyKat. CEcu-
|
Jesu Christi pono inter te et peccata mea. men. in Roman, viii. p. 312.
85 Nihil moleste potest sustineri in hac
quod meruisti damnatio-
Si dixerit tibi,
nem, die, Domine, mortem Domini nostri morte vitali, quod coelestibus gaudiis ex
Jesu Christi obtendo inter me et mala aequo respondere sufficiat. Petr. Blesens.
magnitude glo-
quod non sunt condigniE passiones hujus rise. Rupert. Tuit. in Johan. lib. i.
" ^^All
my hope is in the death of my Lord. His death
^^
®-
Necesse est primo omnium credere, Hoc enim totum hominis meritum,
quod remissionem peccatorum habere non sitotam spem suam ponat in eo qui to-
possis, nisi per indulgentiam Dei ; deinde
tum hominem salvum facit. Ibid. Serm.
quod nihil prorsus habere queas operis XV.
boni, nisi et hoc dederit ipse ; postremo,
">"
Meum proinde meritum miseratio
quod aeternam vitam nuUis potes operi- Domini. Non plane sum meriti uiops,
bus promereri, nisi gratis detur et ilia. quandiu ille miserationum non fuerit.
Bernard. Serm. i. in Annuntiat. B. Ma- Quod si misericordiae Domini multa",
rias. multis nihilominus ego in meritis sum.
"^ Id. in Cant. Serm. lxi.
Alioquin, si proprie appellentur ea
quse dicimus nostra merita, spei quffidam
"' Tota spes mea est in morte Domini
sunt seminaria, caritatis incentiva, oc- mei. Mors ejus meritum meum, refu-
cultae praedestinationis indicia, futurje gium meum, salus, vita et resurrectio
felicitatis prassagia, via regni, non causa mea. Meritum meum miseratio Domini.
regnandi. Id. in fine libri de Grat. et Lib. Non sum meriti inops, quamdiu ille mi-
Arbitr. serationum Dominus non defuerit; et
^* misericordia; Domini multas, multis ego
Periculosa habitatio eorum qui in
meritis suis sperant ; periculosa, quia rui- sum in meritis. i\Ianual. cap. 22, Tom.
nosa. Id. in Psal. Qui habitat, Serm. i. IX. Operum Augustini.
XII •] OF MERITS. 497
is
my merit, my salvation, life, and resurrec-
my refuge,
tion.
My merit
mercy of the Lord.
is the I am not
poor in merit so long as that Lord of mercies shall not
fail and as long as his mercies are much, much am I in
;
merits."
Neither are the testimonies of the Schoolmen wantino; in
this cause. For where " ^"^God" is affirmed to " give the
kingdom of heaven for good merits," or good works, some
made here a difference betwixt pro bonis meritis and propter
bona merita. The former, they said, did denote " a sign,
or a way, or some occasion ;" and in that sense they
admitted the proposition but according to the latter ex-
:
pression they would not receive it, because propter did note
" an And
efficient cause." yet for the salving of that also
the Cardinal of Cambray, Petrus de Alliaco, delivereth us
this distinction: " ^'This word propter is sometimes taken
accounted " that upon the being whereof another thing doth
follow, a thing may be said to be a cause two manner of
°^
Nota quod cum dicitur, Deus pro teria de merito. Quandoque vero capitur
bonis meritis dabit vitam aternam, pro causaliter. Pet. Camaracens. in i. Sen-
primo notat signum, vel viam, vel occa- tent. Dist. 1. Quasst. ii. DD.
sionem aliquam ; sed si dicatur, Propter ""'
Quia enim causa est illud ad cujus
bona merita dabit vitam aeternam, /;rojoter esse sequitur aliud, dupliciter potest ali-
notat causam efficientem. Ideo non re- uno modo proprie,
quid dici causa :
cipitur a quibusdam ; sed banc recipiunt. quando ad praesentiam esse unius virtute
Pro bonis meritis, et consimiles earum, ejus et ex natura rei sequitur esse alterius ;
assignantes difterentiam inter pro et prop- et sic ignis est causa caloris : alio modo
ter. Georg. Cassander, Epist. xix. ad improprie, quando ad prssentiam esse
Jo. Molinaum, Oper. p. 1109, ex libro unius sequitur esse alterius, non tamen
MS. vetusti cujusdam Scholastici. virtute ejus, nee ex natura rei, sed ex sola
*^
Hffic dictio propter quandoque capi- voluntate alterius ; et sic actus meritorius
tur consecutive, et tunc denotat ordinem dicitur causa respectu pra;mii. Sic etiam
consecutionis unius rei ad aliam ut cum
; causa sine qua non dicitur causa. Ex
dicitur,Praemium datur propter meritum. quo sequitur, quod causa sine qua non
Nihil enim aliud significatur nisi non debet absolute et simpliciter dici
quod
post meritum datur praemium, et non nisi causa, quia proprie non est causa. Id.
post meritum sicut alias patebit in ma-
; in Sent. iv. Quasst. i. Artie. 1. D.
I I
498 ANSWER TO A .TESTiIT S CHALLENGE. [chap.
and Doctors do affirm that God will reward the good for
did not
" the
their good merits, or works, 'propter signify
cause" but either " the cause of
properly, improperly,
" the " the
knowing" it, or order," or disposition of the
subject" thereunto. Richard of Armagh, whom my country-
men commonly do call St Richard of Dundalk, because he
was there born and buried, intimateth this to be his mind,
that the reward is here rendered, " '°^not for the condignity
of the work, but for the promise, and so for the justice
of the rewarder;" as heretofore we have heard out of
" merit
Bernard. Holcot, though in words he maintain the
of condignity," yet he confesseth with the Master of the
Sentences, that God is hereby made our debtor, ex natura
'°>
Is in laudatissima ilia Summa con- Opus, edit. Lond. ann. 1618, a p. 350 ad
353, ubi lib. i. cap. 39. Nullus potest
traPelagianos copiose et erudite disputat,
JMeritum non esse causam seterni praemii ; reddere plenarie debitum quod accepit a
'"3
Sicut parva pecunia cupri, ex na- III. sect. Hie potest did. Id. in iv. Dis-
tura sua sive natural! vigore, non valet tinct. XLix. Quasst. VI. Loquendo de
tantum sicut unus panis, sed ex insti- stricta justitia, Deus nulli nostrum prop-
tutione principis tantum valet. Rob. ter quEBCunque merita est debitor perfec-
Holcot. in lib. Sapient, cap. 3, Lect. tionis reddendae tam intense, propter
XXXVI. immoderatum excessum illius perfectionis
'o*
Possumus dicere, quod opera nostra ultra ilia merita.
sunt condigna vita aeternfe ex gratia, non '"^
Gulielm. Ockam, in i. Sent. Dis-
ex substantia actus. Statuit enim Deus tinct. XVII. Quaest. ii. sect. Idea dico
quod bene operans in gratia habebit vitam aliter.
asternam. Et ergo per legem et gratiam '"^ Sent. Distinct, xvii.
Gregor. in i.
'"
Catholicis in hac controversia accidisse, Supplement. Gabriel, in iv. Dis-
non obscure inferius patebit. Gabr. Vas- tinct. xLix. Quasst. IV. Artie. 2, Con-
quez, in Imam 2dae, Quaest. cxiv. Dispu- clus. 3.
ccxiv. "2
tat. cap. 1. Antididagm. Coloniens. cap. 12,
""'
Gulielm. Paris. Tract, de Meritis. de Prasmio et Retribut. Bonorum Ope-
'"7 Scotus in i. Sent. Dist. xvii. Quaest. rum.
I I 2
500 AKSWER TO A JESUIT S CHALLENGE. [cHj>A P.
saith " because both that which we are and that which
he,
we have, whether they be good acts or good habits, or
the use of them, is
wholly in us by God's liberahty, freely
giving and preserving the same. Now, because none is
bound by his own free gift to give more, but the receiver
rather is more bound to him that giveth, therefore
by the
good habits, and by the good acts or uses which God hath
given God is not bound to us by any debt of justice
us,
to
any thing more, so as if he did not give it he
give
should be unjust, but we are rather bound to God. And
to think or
say the contrary is rashness or blasphemy."
Of the same judgment with Durand was Jacobus de Ever-
who delivereth his own opinion
baco, as Marsilius witnesseth,
" '^^If
touching this matter in these three conclusions. 1.
" '^•'
If for the works wrought by grace and free-will, although
never so great, eternal life should be due unto any by con-
dignity, then God should do him injury
if he did not give
eternal life unto him ; and so God by
those great good things
which he had given should be constrained in way of justice
to add more great thereunto ; which reason doth not com-
2.
" ^^*Such works as these be said to
prehend." may
merit eternal of condignity by divine acceptation, ori-
life
datis,Deus non obligatur nobis ex aliquo nis, operatis deberetur vita fetema, tunc
debito justitise ad aliquid amplius dan- Deus illi injuriam faceret, si sibi vitam
dum, ita quod si non dederit sit injustus; aetemam non tribueret et ; sic Deus ex
sed potius nos sumus Deo obligati. Et magnis datis bonis cogeretur sub justitia
sentire seu dicere oppositum est teme- addere ampliora :
quod ratio non capit.
ranum seu blasphemum. Ibid. sect. Ibid.
'
i^*"
Non ex nostra justitia, sed ex Dei minus meritum majori praemio coronare,
gratia datur vita aeterna ; juxta illud ad non justitia debiti, sed gratia et dispo-
Rom. vi. Gratia Dei vita aeterna. Ibid. sitione beneplaciti divini. Ibid.
'-^ Cum in operibus nostris bonis nihil '3"
Dixi contra baccalarium Praedicato-
Deo demus, pro quo per commutationem rum conferendo cum ipso, quod homo
debeatur nobis prasmium. Ibid. meretur vitam steniam de condigno ; id
^-^
Cum nullus bene operando secun- est, quod si non daretur, ei fieret injuria.
dum se et secundum statum aliquid de Et scripsi quod Deus faceret sibi inju-
condigno mereatur, sed potius Deo ma- riam ; et banc probavi. Istam revoco tan-
jori obligatione astringitur, quia majora faisam, haereticum, et blasphemam.
quam
bona recepit. Ibid. Guid. Revocat. Errorum Fact. Paris, aim.
^^^
Ex quibus concluditur, quod Justus 1354, Tom. xiv. Bibliothec, Patr. edit.
sit in remunerando ; quia justa disposi- Colon, p. 347.
tione sua disposuit ex gratia acceptationis
XII.]
OF JMEJllTS. 503
they are wretched, and miserable, and poor, and blind, and
naked, I proceed, and out of the fifteenth century or hundred
of years after Christ, produce other two witnesses of this
truth. The one is Paulus Burgensis, who, expounding
those words of David, Psalm xxxvi. 5, Thy mercy, O Lord,
is in heaven, or, reacheth unto the heavens, writeth thus :
'=*'
Rhem. Annotat. in Heb. vi. 10. bis : et sic manifestum est, quod in coelo
'^2
Job. ix. 39.
'^3
Joh. ix. 41. maxime relucet misericordia Dei in bea-
'3''
Rev. iii. IJ. tis. Paul. Burgens. addit. ad Lyran. in
'^* Psalm. XXXV.
Gloriam coelestem nuUus de con-
digno secundum legem communem me- Quod homo ex meritis est dignus
'3s
retur ; unde apostolus ad Rom. viii. Non regno ccelorum, aut hac gratia vel ilia
sunt condignae passiones hujus seculi ad gloria ; quamvis quidam scholastici inve-
futuram gloriam, qua revelabitur in no- nerunt ad hoc dicendum terminos de con-
504 AXSWKR TO A JESUIIS CHALLKXCE. [chap.
by his merits is
worthy of the kingdom of heaven, or this
by their own
free-will, and thereby deserve their salvation ;"
so was this wont to be a part of Pelagius's song: ""'No
man shall take away from me the power of free-will, lest
if God be my helper in my works the reward be not due
to me, but to him that did work in me." And to " "^ glory
clemency."
And
thus have I gone over all the particular Articles
propounded by our Challenger, and performed
therein
more a deal than he required at my hands.
great
That
which he desired in the name of his fellows was, that we
would allege but " any one text of Scripture which con-
demneth any of the above-written points." He hath now
of Scripture only, but testi-
presented unto him not texts
monies of the Fathers also, justifying our dissent from
them, not in one but in all those points wherein he was so
that "
confident, of our side that had read the Fathers
they
con-
could well testify" that all antiquity did in judgment
cur with the now Church of Rome. And if he look into
'*^
Et memoria reconde, quod ecclesia Ka-reVpii/e. Epiphan. Ha;res. lix. p. 216,
dicit pro parte membrorum, copiosa sua 217-
esse peccata; ut qui se pra;dicant esse
Tunc ergo justi sumus, quando nos
'*'''
AN. DOM.
AN. DOM.
ic K
514 A CATALOGUE OF THE AUTHORS HERE ALLEGED.
OF
THE RELIGION
ANCIENTLY PROFESSED BY
kk2
TO
Worthy Sir,
to induce my
poor countrymen to consider a little better
of the old and true way from whence they have hitherto
been misled. Yet, on the one side, that saying in the
though one rose from the dead ; and on the other, that
~
heavy judgment mentioned by the Apostle, Because they
received not the love of the truth, that they might he saved,
God shall send them strong delusion, that they should
helieve lies. The woeful experience whereof we may see
-
1
Luke xvi. 31. 2 Thcss. ii. 10, 11.
518 THE EPISTLE.
ARE THESE.
Chapter I.
PAGE
Of the 521
Holy Scriptures
Chapter II.
Chapter III.
Chapter IV.
Chapter V.
Of Chrism, Sacramental Confession, Penance, Absolution, Mar-
riage, Divorces, and Single Life in the Clergy 558
Chapter VI.
Of the DiscipHne of our Ancient Monks, and Abstinence from
Meats 567
Chapter VII.
Chapter VIII.
PAGE
Chapter IX.
Of the Controversy which the Britons, Picts, and Irish main-
tained against the Church of Rome, touching the Celebra-
tion of Easter 599
Chapter X.
Of the height that the Opposition betwixt the Roman party
and that of the British and the Scottish grew unto, and
the Abatement thereof in time ; and how the Doctors of
the Scottish and Irish side have been ever accounted most
eminent Men in the Catholic Church, notwithstanding
their disunion from the Bishop of Rome 6lO
Chapter XI.
Of the temporal Power which the Pope's followers would
directly entitle him unto over the Kingdom of Ireland;
together with the indirect power which he challengeth in
absolving Subjects from the obedience which they owe
to their temporal Governors 620
OF
THE RELIGION
PROFESSED BY THE
ANCIENT IRISH.
CHAPTER I.
Ephes. V. 17.
^
Rom. xii. 3. Mij inrep<ppovelv irap' sciunt ; et quia scripturas ignorant, conse-
o Sel KppoveXv, dXXd <ppove1v irpo^ to quenter nesciunt virtutem Dei, hoc est,
"
^This, because it hath not authority from the Scriptures.,
is with the same
facility contemned wherewith it is avowed."
Neither was the practice of our ancestors herein different
from their judgment. For as Bede, touching the latter,
recordeth of the successors of Colum-kill, the saint
great
of our " "^observed
country, that they only those works of
piety and chastity which they could learn in the prophetical,
evangelical, and apostolical writings ;"" so, for the former,
he especially noteth of one of the principal of them, to wit,
" '^all such as went in his
Bishop Aidan, that company,
whether they were of the clergy or of the laity, were tied
to exercise themselves either in the reading of Scriptures
or in the learning of Psalms." And long before their
time it was the observation which
St Chrysostom made of
both these islands, that " '"although thou didst go unto
the ocean and those British Isles, although thou didst sail
to the Euxine Sea, although thou didst go unto the southern
12 1*
John V. 39. Columban. in Monasticis, et in
Epi-
13
Bonis semper moribus delectatur et stola ad Hunaldum.
ronsentit, et assiduis scripturaruni medi- " Successit Ecgf'rido in regnum Alt-
tationibus et eloquiis animam vegetal. vir in scripturis doctissimus.
frit, Bed.
Patric. de Abusionibus Seculi, cap. 5,
Hist. lib. iv. cap.2t».
de Pudicitia.
524 RELIGION OF THE ANCIENT IRISH. [chat.
tryman St Cuthbert.
So when we read in the same Bede of ^'^Furseus, and
in another ancient author of ^'Kilianus, that " from the
time of very childhood" they had a care to learn
their
the holy Scriptures; it may easily be collected, that in
those days it was not thought a thing unfit that even
children should give themselves unto the study of the Bible.
Wherein how greatly some of them did profit in those tender
years, may appear by that which Boniface, the first Arch-
bishop of Mentz, relateth of Livinus, who was trained up
in his youth by Benign us in "*the singing of David's Psalms,
and the reading of the holy Gospels, and other divine
exercises; and Jonas of Columbanus, in whose "'^breast
the treasures of the holy Scriptures were so laid up, that
within the compass of his youthful years he set forth an
'*
'®
Ab ipso tempore pueritise suae curam Tantum in ejus pectore divinarum
non modicam lectionibus sacris, simul et thesauri scripturarum conditi tenebantur,
monasticis exhibebat disciplinis. Bed. ut intra adolescentife statem detentus,
Hist. lib. iii. cap. 19. Ab infantia sacris Psalmorum librum elimato sermone ex-
Uteris et monasticis disciplinis eruditus. poneret. Jonas in Vita Columbani,
Johannes de Tinmouth (et ex eo Jo. cap. 2.
20
Capgrar.) in Vita Fursei. B. Burgundofora monasterium quod
^' A puerili aetate magnum habet stu- Fuoriacas appellatur, &c. secundum regu-
dium sacras discere literas. Tom. iv. 1am S. Columbani instituit. Id. in Vita
Antiqu. Lect. Henr. Canis. p. 642. Burgundof.
'^
Davidicis Psalmorum melodiis, et Cum jam in extremis posita posceret
-'
-^ avTov ie
Lingua balborum velociter loquetur dyyeXoi' dv/iou opaKovTtov
et plane. 6t}Xd<rei€v, dveXoi Se avTov yXwatra
Linguae balbutientes velociter dis-
-'>
3-
cent loqui paceni. Divitias quas devoravit evomet, et
-^ Ai yXwairaL al if/eX\iX,ova-ai. Tax" de ventre iilius extrahet eas Deus. Caput
36
bitur ;
ilium lingua colubri.
interficiet Nonne
bene egeris, recipies ? sin
si
Graec. IIXoutos- o^ikos a-wayofxevo^ c^- autem male, statim in foribus peccatum
oi(Cias avTOV e^eXKuaei aderit ?
tjueOtjo-eTai, e^
I.]
OF THE HOLY SCllIPTURES. 527
do well, shalt thou not receive again ? hut if thou doest ill,
shall not thy sin forthwith be present at the door ?
Of the Psalter, there are extant four or five Latin
translations out of the Greek, namely, the old Italian, the
Gallican, the the Gothic, and that of Milan, and
Roman,
one out of the Hebrew, composed by St Jerome, which,
^'
Gothicis nostrorum libris antiquissi- mus diligentius elucidans ita transtulit,
mis adjuti sumus, in quibus magis sincera Obsecro, Domine, salva obsecro. Claud.
sacrorum librorum versio ab Hieronymo Scot, in Matt. lib. iii.
38
In Psalmo cxvii. ubi LXX. interpre- i
Sub hujus anni ambitum morti succumbit
tes transtulerunt, O Domine, salvum 7ne Richmarch cognomine Sapiens, filius Sul-
/ac, in Hebrfeoscriptum est, ^nna /Irfo/iaJ geni Episcopi, cum jam annum 43 aetatis
'" ^^
Quid prasterea beatus Esdras Pro- Vide Richard. Armachanum, de
pheta ille, bibliotheca legis, minatus sit, Qujestionib. Armeniorum, lib. xviii.
attendite. Gild. Epist. cap. 1.
•]
OF THE HOLY SCRIPTURES. 529
^^
Hucusque Hebrseorum divina Scrip- canonis mirabilibus exiguam, quamvis
tura temporum seriem continet. Qua vero ingenioli nostri modulum excedentem,
post haec apud Judasos sunt gesta, de libro historicam expositionem ex parte aliqua
31accabaEorum et Joseph! atque Afri- tangeremus. Lib. ii. de Mirabilib. Script,
cani scriptis exhibentur. Marian. Chron. cap. 34, inter Opera B. Augustini, Tom.
MS. III.
*' ** Abacuk
In Maccabffiorum libris etsi allquid De lacu vero iterum et trans-
rnirab ilium numero inserendum conve- late in Belis et Draconis fabula, idcirco
niens fuisse huic ordini inveniatur ; de in hoc ordine non ponitur, quod in auc-
hoc tamen nulla cura fatigabimur, quia toritate divinae Scripturaj non habentur.
tantum agere proposuimus, unde divini Ibid. cap. 32.
L L
o 30 UELIGIOM OF THE ANCIENT IRISH. [chap.
CHAPTER II.
by counsel,"
as Gallus speaketh in his sermon preached at Constance,
ordained some of his creatures " to praise him, and live
blessedly from him, and in him, and by him ;" namely,
"
^by his eternal predestination, his free calling, and his
" "'he hath
grace, which was due to none :" that mercy
with great goodness, and hardeneth without any iniquity ;
so as neither he that is delivered can glory of his own
*
'
Praescitam et praedestinatam immo- Videt universum genus humanum
bili consilio creaturam, ad se laudandum, tam justo judicio divinoque in apostatica
et ex se et in se et per se beate vivendum. radice damnatum, ut etiamsi nullus inde
S. Gallus in Serm. habit. Constant. liberatur, nemo recte posset Dei vituperare
^
Prsedestinatione scilicet aeterna, non justitiam ; et qui liberantur, sic oportuisse
creatione temporaria, sed vocatione gra- liberari, ut ex pluribus non liberatis, atque
tuita, vel indebita gratia. Id. ibid. damnatione justissima derelictis, jjstende-
2
Miseretur magna bonitate, et obdurat retur quid meruisset universa conspersio,
nulla iniquitate ; ut neque liberatus de suis quod etiam justos debitum judicium Dei
meritis glorietur, neque damnatus nisi de damnaret, nisi in ejus debitum miseri-
suis meritis conqueratur. Sola enim gratia cordia subveniret ; ut volentium de suis
those that are justified, unless mercy had relieved them from
that which was due ; that so all the mouths of them Avhich
would glory of their merits might be stopped, and he that
glorieth might glory in the Lord."
" "'man
They further taught, as St Augustine did, that
using ill his fi*ee-will lost both himself and it :" that, as
one " by living is able to kill himself, but by killing him-
self is not able to live, nor hath power to raise up himself
Avhen he hath killed himself, so when sin had been com-
:"
good will is
prepared by the Lord in man, that by the
gift of God he may do that which of himself he could
not do by his own free-will:'" that " -'the good will of man
goeth before many gifts of God, but not all ; and of those
which it doth not 20 before itself is one. For both of
^
Libero arbitrio male utens homo et :
Deus auctor est omnium bonorum, hoc
"
se perdidit et ipsura. Sicut enim qui se est, et naturae bona et voluntatis bonse,
occidit, utique vivendo se occidit, sed se quam nisi Deus in illo operetur, non facit
occidendo non vivit, neque seipsiim pote- homo. Quia praparatur voluntas a Domi-
'
lit resuscitare cum occiderit ; ita cum no in homine bona, ut faciat Deo donante,
libero arbitrio peccaretur, victore peccato !
worketh by love:"
away sins but the grace of faith, which " ^Svithout the
that our " '^sins are freely forgiven us,"
'^
sed cognitio. Id. in Rom. iii. Absque operum merito et
peccata
^^
Lex qua per IMoysen data est, tantum nobis concessa sunt pristina, et pax indulta
tendentem, non auferentem, etiam prasva- non per opera. Sedul. in Ephes. ii.
ricationis crimine contrita superbia est. Non in propria justitia vel doctrina,
'^
^^
Christum vileni habetis, duni putatis Christo, quasi membra in capite. Id. in
eum vobis non sufficere ad salutem. Id. 2 Cor. V.
in Gal. ^"
iii. Fides, dimissis per gratiam peccatis,
-'
Disposuit Deus propitium se futu- omnes credentes filios efficit Abrahae. Id.
-3 ^8
In fide vivo Filii Dei, id est, in sola Per adoptionem efficimur filii Dei,
fide, qui nihil debeo legi. Id. in GaL ii. credendo in Filium Dei. Claud, lib. i.
-"'
Perfectionem legis habet qui credit in Matt.
in Christo. Cum enim nuUus justificare-
^^
Testimonium adoptionis, quod habe-
tur ex lege, quia nemo implebat legem, mus perquem ita oramus ; tan-
Spiritum,
nisi qui speraret in promissionem Christi ; tam enim arrham non poterat nisi filii
fides posita est, qua cederet pro perfec- accipere. Sedul. in Rom. viii.
tione legis, ut in omnibus praDtermissis ™
Ipse Moses distinxit inter utramque
fides satisfaceret pro tota Id. in
lege. justitiam, fidei scilicet atque tactorum ;
Rom. X. quia altera operibus, altera sola creduli-
-"
Non nostra, non in nobis, scd in tatc justificct acccdrnteni. Id. in Rom. x.
534 RELIGION OF THE ANCIENT IRISH. [CHAP»
that which
day professed in the reformed churches, than to
themselves received from the more ancient doctors,
they
whom they did follow therein. Neither do we in our judg-
ment one whit differ from them, when they teach that
" faith alone is not
^'^
sufficient to life." For when it is
said, that "faith alone justifieth,"" this word alone may be
conceived to have i-elation either to the former part of the
sentence, which in the schools they term the subject, ov
to the latter, which they call the predicate. Being referred
to the former, the meaning will be, that such a faith as is
'^
and lively faith, which worketh by love. For as it is a
certain truth, that among all the members of the body the
:il
PatriarchtE et prophetae non ex operi- ,
^^ 33
Jam. ii. 17. Ut sola fide salvarentur credentes.
^ Si gentes fides sola non
Id. in Gal. iii.
salvat, nee *"
Per solam fidem Christi, quae per
nos quia ex operibus legis
; nemo justifi-
dilectionem operatur. Id. in Heb. vi.
cabitur. Claud, in Gal. ii.
'"
Haec fides cum justificata fuerit, tan-
3' Non quo legis opera contemnenda radix imbre suscepto, hasret in ani-
quam
sint, et absque eis simplex fides adpetenda ; ma; solo; ut cum per legem Dei excoli
sed ipsa opera fide Christi adornentur.
coeperit, rursum in earn surgant rami, qui
Scita est enim sapientis viri ilia sententia,
ferant. Non ergo ex ope-
fructus operum
non fidelem vivere ex justitia, sed justum ribus radix justitijE, sed ex radice justitia;
ex fide. Id. in Gal. iii.
fructus operum crescit ; ilia scilicet radice
^" Deus acceptum f'ert justitiam
Gratis proposuit per solam fideni justitiie, cui
diniittcre pcccata. Scdul. in Rom. iv. sine operibus. Id. in Kom. iv.
536 KELTGION OK THE AKCIENT IRISH.
[CHA1'>
law of God, it
may rise
aj^ain into boughs which may up
bear the fruit of works. Therefore the root of righteous-
ness doth not grow out of works, but the fruit of works
out of the root of righteousness;
namely, out of that root
of righteousness which God doth
accept for righteousness
without works." The conclusion is, That faith is saving
always a fruitful faith; and though it never go alone, yet
may there be some gift of God which it alone is able to
reach unto, as ^^Columbanus also
impheth in that verse:
Sola fides fldei dono ditabitur almo.
gator of all good wills, and withal the most bountiful pro-^
vider, that the good things desired may be had forasmuch ;
''^
Columban. in I\Jonasticis. see more particularly the Answer to the
^^
Pers. three Convers. part. i.
chap. 3, Jesuit, in the question of Free-will.
""
sect. 10. Omnium bonarum voluntatum insti-
^^
Habet enim progeniem Scoticas gen- gator; necnon etiam, ut habeantur bona
lis, de Britannorum vicinia. Hieron. desiderata, largissimus administrator ; ne-
Prooem. lib. iii. Commentar. in Jerem. que enim unquam aliquem bene velle in-
*^
Unumquemque ad justitiam volun- quod bene et juste
stigaret, nisi et hoc,
tate propria regi ; tantumque accipere quisque habere desiderat, largiter admi-
gratise quantum meruerit. Marian. Scot. nislraret. Asscr de rebus gesti.s .Elfredi
Chron. ad ann. Dom. 113 vel 11 1 ;
whereof R.
II.]
OF PREDESTINATION, GRACE, FREE-WILL, &C. 537
also liberally supply that which every one doth well and
justly desire to obtain."
Among our Irish the grounds of sound doctrine in
these points were at the beginning well settled by Palladius
and Patricius, '"sent hither by Celestinus, Bishop of Rome.
And when the poison of the Pelagian heresy, about two
hundred years after that, began to break out among them,
the clergy of Rome, in the year of our Lord 639, during
the vacancy of the see, upon the death of Severinus, directed
their letters unto them for the preventing of this growing
a man is without sin, which none at all can say but that
one mediator betwixt God and man, the man Christ Jesus,
who was conceived and born without sin." Which is agree-
able partly to that of Claudius, that " ^^it is manifest unto all
wise men, although it be contradicted by heretics, that there
is none who can live upon earth without the touch of some
to that of Sedulius, that " ^"there is none of
sin;" partly
the elect so great whom the devil doth not dare to accuse,
but him alone who did no sin, and who said. The prince
of this world cometh now, and in ine he Jindeth nothing.''''
For touching the imperfection of our sanctification in
thislife, these men held the same thai we do, to wit, that
the law " ^'cannot be fulfilled;" that " "'there is none that
doth good, to say, perfect and entire good :" that
that is
*^
Prosp. Aquitan. advers. Collator, diabolus non audeat accusare, nisi ilium
circa finem. solum qui peccatum non fecit, qui et
"'
Blasphemia et stultiloquiutn est di- dicebat, Nuncvenitprincepshujusmundi,
cere, esse hominem sine peccato ; quod et in me nihil invenit. Sed. in Rom. viii.
omnino non potest, nisi unus mediator '"'
Non potest impleri. Id. in Rom. vii.
Dei et hominuni, homo Christus Jesus,
''-
Non est qui faciat bonum, hoc est,
qui sine peccato est conceptus et partus. perfectum et integrum bonum. Id. in
patet, licet haretici contradicant) nemo Ecclesia Christi non habebit maculam
Licet etiam in prjcsenti
est,qui sine adtactualicujuspeccativivere •
neque rugam.
possit super terram. Claud, lib. ii. in
. vita justi, et sancti, et immaculati, quam-
3Iattii. i vis non ex toto, tamen ex parte, non in-
""
NuUus electus est ita niagnus, quern \
convcnicnterdicipossunt. Id. in Ephcs, i.
538 RELIGION OF THE ANCIENT IRISH. [chap.
that "
^'nothing can be found worthy or to be compared
with the glory to come."
CHAPTER III.
^*
Tunc erit Justus sine ullo omnino
'^
Secundum virtutem quae operatur in
peccato, quando nulla lex erit in membris nobis, non secundum merita nostra. Id.
ejus, repugnans legi mentis ejus. Claud, in Ephes. iii.
nostrje, cum et nos ipsi peccando auximus Qui de purgatorio dubitat, Scotiam
'
quod ab origine peccati humani damna- pergat, purgatorium sancti Patricii intret,
tionis trahebamus. Id. ibid. et de purgatorii paenis amplius non dubi-
•'"''
Vocatione Dei, non mcrito facti. Se- tabit. Cffisar. Heisterbach. Dialog, lib.
dul, in Rom. i. xii. cap. 38.
Ill
]
OF PURGATOKY AND PRAYEll FOR THE DEAD. 539
The
Grecians allege this for one of their arguments
purgatory: that whereas ""their fathers had deli-
against
vered unto them many visions and dreams and other wonders
concerning the everlasting punishment," wherewith the wicked
''
should be tormented in hell, yet none of them had declared
•^
01 t6i> icrdyyeXov iirl yj/s iroXiTev- Belial ? )
medi um vero nonnuUam habet
adfjievoLfiiov, licroL Trareyoes i^/xcou iroWaxou similitudinem ad extrema, &c. Com-
Kal TToWocKts Si oTTTaaicov Kal evvirvimv mixtio namque malorum simul et bono-
K.aie-repwu davfiaTwii Ta irepi t^s alioviou rum in hoc mundo est. In regno auteni
KoXdcreui^ Kal Twv ev avrfj daejiwv Kal Dei omnes boni at
nulli mali sunt, sed ;
rum appellatur. Quorum extrema omnino ignem seternum, qui praeparatus est dia-
sibi invicem sunt contraria et nulla sibi bolo et angelis ejus. Patric. de trib.
societalc conjuncta; (quae cnini socictas JIabitac. MS. in Ribliothcca Rcgia Ja-
"
Custodit animam usque dum steterit cui aut mors aut vita succedit. Sedul.
ante tribunal Christi, cui refert sua prout in Rom. vii.
i.
cap. 11.
542 HELIGIOX OF THK AXCTENT IRISH. [cHAP.
^^
*^
AafxarrKiov trepl Twf /xeTci dduaTov I 'O ooos ecrxi to ydXa twv oiairopeuo-
tTrL(f>aivoi.ievwv xffvx^uiv Trapado^wir otJj'y)}- fjLevooi/Tov evovpavw aojji/. Daraasc.apucl
ixaTwv K£<t>a.Xaia pi. Phot. Bibliothec. Jo. Philoponum in 1 Meteor, fol. 104. b.
"^
num. 130. Kai ov QavfxacTTov, el Kal \j/vXaL
^*
Etsi terribilis iste et grandis rogus KadalpovTai ev toutio tw kvkXm t^s ev
piditas in hoc igne ardebit. Bed. lib. iii. in terra, nee vindictam hie recipit. Ubi
cap. If*. est ergo justitia Dei ? Lib. Vitae Fursei.
I
ir:.]
OF PURGATORY AND PRAYER FOR THE DEAD. )4.3
'*
Si peccata mortuorum redimi pos- quod oratio vivorum multum mortuis
sunt ab amicis suis remanentibus in prodest. Ibid.
hac vita, orando, vel eleemosynas fa- ->
Multa apocrypha deliramenta. Mo-
ciendo. Vit. Brendani, in Legenda Jo. lan. in Usuard. Martyrolog. Mai. xxvi.
-^ 'ASvvaTci T6 Kai aTridaua, kuI ku-
Capgravii.
'^
Colmannus, inquit, vocor, qui fui KoirXasTa TepaToXoyrifxaTa Kai fiwpd.
monachus iracundus discordiaeque semi- Phot. Bibliothec.num. 130.
3' Nova Legenda
hator inter fratres. Ibid. Anglia;. Impress,
^°
In hoc ergo, dilectissimi, apparet, Londin. ann. 151f>.
544 llELIGION OF THE ANCIEXT IllISH. [cHAP.
2" -^
Qui videlicet Columba nunc a non- Coeperunt missas "agere, et precibus
composite a cella et Columba no-
nullis, insistere pro commemoratione B. Colum-
mine, Columcelli vocatur. Bed. Hist, bani. Walafrid. Vit. Gall. lib. i.
cap. 26.
lib. V. cap. 10. Theodor. Vit. JMagni, lib. i.
cap.ult. edit.
^* Adamn. Vit. Columb. lib. iii. cap. i
Ibid,
quentaverunt
quae hac in nocte inter sanctos angelorum •"
^^^^ '^"J"^ "'S^^'^' ""'^tis cognovi
chores vecta ultra siderea coelorum spatia I
ad paradisum ascendit, sacra oportet Eu- P" visionem, Dominum et patrem meum
|
''"* angustiis
charistiscelebraremysteria. Id. cap. 1(5.
f "^""'^^""l, f,^, ^"J"^
^' hodie ad paradisi gaudia commigrasse.
Vidi, inquit, animam cujusdam sancti
Pro ejus itaque requie sacrificium salutis
manibus angelicis ad gaudia regni coelestis
debeo immolare. Ibid.
ferri. Bed. in ^"it. Cuthbert. cap. 34.
HI. J OF I'UKGATORY AND PKAYKll I'OIt THE DEAD. 545
11 M
546 RELIGION OF THE ANCIENT IRISH. [CHAV.
good, that
be able to help one another either by our prayers or by
our counsels; but when we shall come before the judg-
ment-seat of Christ, neither Job, nor Daniel, nor Noah,
can entreat for any one, but every one must bear his own
burden." And the advice which the no less learned than
godly Abbot Columbanus giveth us is
very safe, not to
now "
pitch upon uncertainties hereafter, but
in to trust
God and follow the precepts of Christ, while our life doth
yet remain, and while the times wherein we may obtain
salvation are certain :"
^* Dum in prassenti seculo sumus, sive nee Noe, rogare posse pro quoquam, sed
orationibus, sive consiliis invicem posse unumquemque portare onus suum. Claud,
nos adjuvari; cum autem ante tribunal in Gal. vi.
^'^
Christi veuerimusj nee Job, nee Daniel, Columban. in Epist. ad Hunaldum.
IV
'•]
OF THE WOKSHII' OF CO]), &:(.-.
547
CHAPTER IV.
by, but only the Creator." As for the form of the Liturgy,
or public service of God, which the same St Patrick brought
into this country, it is said that he received it from Ger-
manus and Lupus, and that it originally descended from
St Mark the Evangelist : for so have I seen it set down
in an
ancient fragment written well nigh 900 years since,
'
Adorare alium praeter Patrem et visibilis Deus per simulacrum visibile
Filium et Spiritum sanctum, impietatis coleretur. Id. in Rom. i.
crimen est. Sedul. in Rom. i. *
Deus non in manufactis habitat, nee
2
Totum quod debet Deo anima, si in metallo aut saxo cognoscitur. Claud,
alicui praeter Deum reddiderit, moechatur. lib. ii. in Matt.
Id. in Rom. ii. ^
Non adjurandam esse creaturam a-
^
Recedentes a lumine veritatis sapien- liam, nisi Creatorem. Synod. Patricii,
tes, quasi qui invenissent quo mode in- Can. XXIII. MS.
MM 2
548 RELIGION OF THE ANCIENT IRISH. [CH \V.
®
Anselm. lib. iii. Epist. cxliii. Prolog. Gille. sive Gilberti Lunicensis
^
Episcopis, presbyteris totius Hiber- Episc. de Usu Ecclesiastic. MS. in Col-
niae, infimus praesulum Gillebertus Luni- leg. S. Benedict, et Publica Academia?
censis in Christo salutem. Rogatu, nee Cantabrigiensis Bibliotheca.
lion et prfficepto multorum ex vobis, ca-
^
Apostolicas sanctiones ac decreta sanc-
rissimi, canonicalem consuetudinem in torum patrum, pracipueque consuetudines
dicendis horis et peragendo totius eccle- sanctffi Romanse ecclesijp, in cunctis eccle-
siastici ordinis officio, scribere conatus siis statuebat. Hinc est quod hodieque in
sum, non prsesumptivo, sed vestrfe cupiens illis ad horas canonicas cantatur et psalli-
piissimae servire jussioni; ut diversi et tur juxta morem universae terrae ; nam
schismatici illi ordines, quibus Hibernia minime id ante fiebat, ne in civitate qui-
pene tota delusa est, uni Catholico et dem. Ipse vero in adolescentia cantum
Romano cedant officio. Quid enim magis didicerat, et in suo coenobio mox cantari
indecens aut schismaticum dici poterit, fecit ; cum necdum in civitate seu in
quam doctissimum unius ordinis in alte- episcopatu universo cantare scirent, vel
rius ecclesia idiotam et laicum fieri ? &c. vellent. Bernard, in Vita Malachias.
IV.J OV THE WOIISIIIP OF GOU, JicC. 549
before that this was not done, no, not in the city itself:"
" But Malachias
the poor city of Armagh he meaneth.
had learned song in his youth, and shortly after caused
singing to be used in his own monastery, when as yet, as
well in the city as in the whole bishoprick, they either
knew not or would not sing." Lastly, the work was brought
to perfection, when Christianus, Bishop of Lismore, as legate
to the Pope, was president in the Council of Cashel, wherein
a special order was taken for " ''the right singing of the
ecclesiastical office," and a general act established, that
" ^°all
divine offices of holy Church should from thenceforth be
handled in all
parts of Ireland, according as the Church
of England did observe them." The statutes of which
Council were by "confirmed
authority the regal
King of
" mandate" the
Henry Second, ^^by whose
the bishops that
met therein were assembled, in the year of our Lord 1171?
as Giraldus Cambrensis witnesseth in his History of the
"
Officiuvn etiam ecclesiasticum rite
'3
Ut ministerium baptizandi, quo Deo
modulandum statuerunt. Johan. Bramp- renascimur, juxta morem sanctje Romanae
MS. et apostolicae ecclesis compleatis. Bed.
ton, in Joralanensi Historia
"^
Omnia divina ad instar sacrosanctae Histor. lib. ii. cap. 2.
regis sublimitatis auctoritate firmata. Id. trarii, moribus Romanis inimici non so-
ibid. lum in missa, sed etiam in tonsura. Cod.
'-
Ex ipsius triumphatoris mandato, in Canonum, titulorum 66, MS. in eadem
civitate Cassiliensi convenerunt. Id. ibid. Bibliotheca.
550 RELIGION OF THE ANCIENT IRISH. [chap.
agere is made
be the same with divina celehrare mys-
to
'"
Adaninan. Vit.Columb. lib iii. cap. 31
. . 20. Tlieodor. Campidonens. vel quicun-
1'
Leon. Tactic, cap. 11, sect. 18. que auctor fuit Vit. Magni, lib. i. cap. 0,
'^ Goldast. cap. 12, Canisii.
Adainnan.Vit.Columb.lib.iii.cap.l5. edit.
'5 ="
Walafrid. .Strab. Vit.Crall. lib. i. cap. Heb. xiii. 16.
,v.] OF THE WOK^HIl' ()!•'
tJOI), &f. 551
part they were said to q^er the same unto the Lord. For
tliey did not distinguish the sacrifice from the Sacrament,
as the Romanists do now-a-days, but used the name of
that is, saith he, " until do receive the sacrifice ;" and
you
antiquities, where we read of Amon, a noble-
in the British
man in Wales, father to Samson, the saint of Dole, in little
" ^'
Britain, that, being taken with a grievous sickness, he
=' 22
2 Cor. viii. 5.Heb. xiii. 15. ficium accipere, quomodo post mortem illi
23
Praeceptor meus B. Columbanus in potest adjuvare? Synod. Patric. cap. 12,
vasis jeneis Domino solet sacrificium of- MS.
25
ferre salutis. Walafrid. Strab. Vit. Gall, Invicem exspectate, id est, usquequo
lib. i.
cap. 19. sacrificium accipiatis. Sedul. in 1 Cor. xi.
2* 27 Gravi infirmitate
Testamentum episcopi sive principis depressus, a suis
est, 10 scripuli sacerdoti danti sibi sacrifi- commonitus est vicinis, ut juxta nioreni
cium. Synod. Hibern. in vet. lib. Cano- susciperet sacrificium communionis. Ex
num C'ottoniano, titulorum 66. Vita S. Samsonis MS. in libro Landaven-
2''
Qui in vita sua non merebitur sacri- sis Ecclesia; vocat. Tilo.
552 RELIGION OF THE ANCIENT TUIiSH. [(HAP.
but the bread into his body apart, as betrayed, broken, and
shed out
given for us ; the wine into his blood apart, as
of his for remission of sins and dedication of the
body
New which be conditions of his person, as he
Testament;
was in sacrifice and oblation." But our ancestors, in the
use of their Sacrament, received the Eucharist in both kinds,
not being so acute as to discern betwixt the things that
the Lord's body and blood" unto his wife that then lay
lest
any man should think that under the forms of bread
alone he might be said to have been partaker of the
body
and blood of the Lord, by way of concomitance, which
is a
toy that was not once dreamed of in those days. So
that we need not to doubt, what is meant bv that which
we read in the book of the Life of Furseus, which was
written before the time " '^he received the
of Bede, that
Communion of the holy body and blood," and that he was
wished to admonish ^-'the pastors of the Church that they
shouldstrengthenthe souls of the faithful " with the
spiritual
food of doctrine, and the participation of the holy body
and blood:" or of that which Cogitosus writeth in the
Life of St Bridget, touching the place in the church of
Kildare, ^^whereunto the Abbatess with her maidens and
widows used to resort, " that they might enjoy the banquet
of the body and blood of Jesus Christ :" which was agree-
able to the practice, not only of the nunneries founded
beyond the
seas, according to
Columbanus, the rule of
where the virgins " ^"received the body of the Lord, and
sipped his blood," as appeareth by that which Jonas relateth
of Domna, in the Life of Burgundofora but also of St ;
33 ^^
Bed. de Vit. Cuthbert. Carm. cap. 'Mi. Per alterum ostium abbatissa cum
34
Petivitque et accepit sacri coiporis et suis puellis et viduis fidelibus tantum
sanguinis communionem. Auctor antiqu. iverat, {ley. intrat), ut convivio corporis
Vitae Fursei. et sanguinis fruantur Jesu Christi. Cogi-
3*
Principes et doctores ecclesicE Christi tos. Vit. Brigid.
animas fidelium ad ^^
poenitentiae lamentuni Quadani ex his nomine Domna,
post culpas provocent, et eas spirituali cum jam corpus Domini accepisset ac
pastu doctrin;e ac sacri corporis et san- sanguinem libasset. Jon. Vit. Burgun-
guinis participatione solidas reddant. lb. dof.
554 RELIGION OF THE ANCIEXT IRISH. [cHAP.
body and blood, but of his body broken and his blood
shed; to shew that his body is to be considered here apart,
not " as it was born of the Virgin, or now is in heaven,"
but as it was broken and crucified for us and his blood ;
" as shed
likewise apart, not as running in his veins, but
out of his body," which the Rhemists have told us to be
" conditions of his and oblation."
person as he was in sacrifice
And lest we should imagine that his body were other-
wise to be considered in the Sacrament than in the sacrifice,
in the one alive, asit is now in heaven, in the other dead, as
bread and drink this cup, do shew the Lord''s death until
he come. Our elders, surely, that held the sacrifice to be
given and received (for so we have heard themselves speak),
as well as offered, did not consider otherwise of Christ in
the Sacrament than " as he was in sacrifice and oblation."
If here, therefore, Christ^s body be presented as broken and
lifeless, and his blood as shed forth and severed from his
39 Rhem. ^^
in IMatt. xxvi. 2fi. Bonus Sedulius, poeta evanp;elicus,
*"
Venerabilis viri Sedulii Paschale orator facundus, scriptor catholicus. Hil-
opus, quod heroicis descripsit versibus, dephons. Toletan. Serm. v. de Assumpt.
insignilaude praeferimus. Synod. Roman, IMariae.
""
Hinc quoque conspicui radiavit liii-
Epistolas Pauli Collectan. Excus. Basil,
j;ua Seduli. Venant. Fortunat. dc Vita ann. 152«.
S. Martini, lib. i.
556 RELIGION OF THE ANCIENT IRISH. [CHAP.
figure of Christ offering his body and blood unto God his
Father upon the cross." Where note that, first, he saith
Melchisedech offered bread and wine to Abraham, not to
God and secondly, that he was a figure of Christ offering
;
his body and blood " upon the cross," not in the Eucharist.
But " we," saith ^'he, " do offer daily, for a commemora-
tion of the Lord's passion, once" performed, " and our own
salvation." And elsewhere, expounding those words of our
Saviour, Do this in remembrance of me, he bringeth in
this similitude, used before and after him by others:
" ^'^He
left a memory of himself unto us, even as if one that were
going a far journey should leave some token with him whom
he loved, that as oft as he beheld it he might call to remem-
brance his benefits and friendship."
Claudius noteth that our Saviour's ^''pleasure was, first
CHAPTER V.
**
Johanne minum msefre ppeorp. mate consecrato baptizantur. Lanfranc.
Alfred. Prffifat. in Pastoral. Epist. IMS. in Bibliotheca Cottoniana
Gregor. ;
" either
riages; all which," he saith, the Irish before were
ignorant of, or did neglect.'" Which, for the matter of
Confession, may receive some further confirmation from the
testimony of Alcuinus, who, writing unto the Scottish, or,
as other
copies read, the Gothish, and commending the
" ^in the midst
religious conversation of their laity, who
of their worldly employments were said to lead a most chaste
life," condemneth notwithstanding another custom which
was said to have continued in that country for " *it is :
" "Rise
up, son, and be comforted; thy sins which thou hast
committed are forgiven because, as it is written, a contrite
;
^ ^
Inter mundanas occupationes castissi- Coram omnibus qui ibidem erant
mam vitam rationabili consideratione de- peccata sua confessus est. Adamnan.
gere dicuntur. Alcuin.Epist. xxvi.edit. Vit. Columb. lib. i. cap. 16, vel 20 ia
H. Canisii, lxxi. Andreas Quercetani. MS.
*
Dicitur vero neminem ex laicis suam *
et consolare dimissa sunt
Surge, fili, ;
velle confessionem sacerdotibus dare ;
tua, commisisti, peccamina,
quas quia,
quos a Deo Christo cum Sanctis apostolis
sicut scriptum est, Cor contritum et humi-
ligandi solvendique potestatem accepisse
|
u^^ Dens non spernk. "ibi'd
eredimus. Ibid.
56'0 RELIGION OF THE ANCIENT IRISH. [cHAP.
®
''
Accedens ad sacerdotem, a quo sibi Christianus qui occiderit, aut forni-
sperabat iter salutis posse demonstrari, cationem fecerit, aut more Gentilium ad
confessus est reatum suum, petiitque ut aruspicem meaverit, per singula crimina
consilium sibi daret, quo posset fugere a i
annum pocnitentiasagat; impleto cum tes-
ventura Dei ira. Bed. Histor. lib. iv. t
tibus veniat anno poenitentife, et postea
*
Confessa dignis, ut imperabat, poeni- Auxilii et Issernini MS. in Bibliotheca
tenticB fructibus abstergerent. Id. ibid. Collegii Benedict. C'antabrig.
cap. 27. ,
OF CHRISM, SACRAMENTAL CONFESSION, &C. 561
v.]
which was given unto the Apostles, " is now in the bishops
and committed unto every church
priests namely, that :
as have sinned,
having taking knowledge of the causes of such
as many as they shall behold humble and truly penitent,
those they may now with compassion absolve from the fear
of everlasting death ; but such as they shall discern to per-
sist in the sins which they have committed, those they may
committitur ;
ut videlicet agnitis peccan- sonam Christi negando falluntur. Id. in
tium causis, quoscunque humiles ac vere 3Iatth. lib. i.
removeth our sins as far from iis as the east is distant from
the west, and the Son of 7nan hath power upon earth to
his divinity, forgive sins ; and the same Christ, being God,
might, by the frailty of his humanity, die for sinners." And
out of St Jerome: " '^Christ sheweth himself to be God,
who can know the hidden things of the heart, and after a
sortholding peace he speaketh. By the same majesty
his
aud power whereby I behold your thoughts, I can also for-
give sins unto men." In like manner doth the author of
the book of the Wonderful Things of the Scripture observe
these " "divine works'" in the same history; " the forgiving
of sins, the present cure of the disease, and the answering
of the thoughts by the mouth of God who searcheth all
sis doth complain, that the case was little better with them
after the time of Malachias also. The licentiousness of
those ruder times, I know, was such as may easily induce
us to believe that a great both neglect and abuse of God's
ordinance did get footing among this people which enor- :
'*
'^
Ostendit se Deum, qui potest cordis Deus solus potest occulta hominum
occulta cognoscere; et quodammodo ta- scire. Rom. ii.
Sedul. in
*®
cens loquitur Eadem majestate et poten-
•
Corda hominum nosse solius Dei est.
etmentis secreta agnoscere. Id. ibid,
tiaqua cogitationes vestras intueor, pos- ,
sum et hominibus delicta dimittere. Ibid. Nondum decimas vel primitias sol-
'^
'»
In paralytico a quatuor viris portato, i
vunt ; nondum matrimonia contrahunt ;
'*
Videtur indicare, esse aliquid quod cerdotali Egberti Archiepisc. per Huca-
donum quidem sit, non tamen spirituale, rium Levitam. 3IS.
ut nuptiap. Sedul. in Rom. i. -'
Vit. Kiliani, Tom.iv. Antiqu. Lect.
'-''
De consanguinitate in conjugio. In-
633 and 644.
Henr. Canisii, p.
telligite quid lex loquitur, non minus nee
-^ Judaismum inducens, judical
Quod autem observatur apud nos, justuni
plus.
ut quatuor genera dividantur; nee vidisse
esse Christiano, ut si voluerit viduam
fratris defuncti accipiat uxorem. Boni-
dicunt nee legisse. Synod. Patric. cap.
MS. fac. Epist. ad Zachar. Tomo in. Concil.
2!),
"0
Audi decreta Synodi super istis. part. I. p. 382, edit. Colon, ann. 1C18.
NN 2
564 RELIGION OF THE AlvfCIENT IRISH. [cHAl'.
^^ uxorem
2*
Quinimo, quod valde detestabile est, I Non licet viro dimittere nisi
Camb. Topograph. Hibern. Distinct, iii. etannum integrum in pane et aqua per
cap. 19. mensuram poeniteat nee in uno lecto per-
;
^*
Non licet secundum
praeceptum maneant. Ex libro Canonum Cottoni-
Domini ut dimittatur conjux, nisi causa Lxvi.
ano, titulorum
fornicationis. Sedul. in 1 Cor. vii.
V] OF CHRISM, SACRAMENTAL CONFESSION, &C. 565
here, and the first, I think, of this kind that can be shewed
among the Britons, in the laws of Howel Dha; where it is
-8 3' infans
Quicunque clericis, ab ostiario usque Sic inveni ut tibi Samuel,
ad sacerdotem, sine tunica visas fuerit, magistri mei Benlani presbyteri, in ista
&c. et uxor ejus si non velato capite am- pagina scripsi. Nennius in 31Sto Du-
bulaverit pariter a laicis contemnentur,
; nelmensi.
et ab ecclesia separentur. Synod. Patric.
32
Versus Nennii ad Samuelem filium
Auxil. Issernin.
^^ magistri sui Benlani, viri religiosi, ad
Patrem habui Calpornium diaconum,
filium
quern historian! istam scripserat. Nenn.
quondam Potiti presbyteri. S.
MS. in Publica CantabrigiensisAcademise
Patricii Confessio. MS.
3"
Bibliotheca.
patrumcastitas, si eidem
Imperfecta est
33
non et filioruni accumuletur. Sed quid erit, Hinc apud Balasum, Centur. i. cap.
ubi nee pater, nee filius mali genitoris ex- 77. Benlani presbyteri conjux Ljcta est
nominata.
emplo pravatus, conspicitur castus ? Gild.
566 RELIGION OF THE ANCIENT IRISH. [chap.
^* datam
Si clericus haberet foeminam thedralibus, verumetiam adeo per totam
a suo genere, et sic habet filium ex ea, in clero, sicut et in populo, WaUiam perti-
et postea clericus presbyteratus ordi-
ille naciter invaluit ; quod et post patres filii
post nato. Ex Legib. Howel Lha, MS. de Ecclesia Menevensi, Distinct, i. MS.
^^
in Bibliotheca Cottoniana. Hildebert. Epist. lxv. ad Hono-
^^ rium II. (Torao xii. Biblioth. Patr.
Successive et post patres filii eccle-
sias obtinent, non elective sed hsreditate part. I. p. 338, 339, edit. Colon.)
possidentes et poUuentes sanctuarium Dei,
^'
Ex quibus constare potest, utrumque
quia, si praelatus alium eligere et instituere vitium totihuic genti Britannife tam cis-
forte praesumpserit, in instituentem pro- niarinsB quam transmarinas ab antiquo
culdubio, vel institutum, genus injuriam commune fuisse. Girald. Camb. in utro-
vindicabit. Girald. Cambrensis rescript que.
3"
Cambriae, libro xx. MS. Successianis Alphons. Ciacon. in Vitis Pontificum
quippe vitium non solum in sedibus ca- et Cardinalium, p. 515.
VI.] OF THK DISCII'LINK OF OUll ANCIENT MONKS. 567
CHAPTER VI.
^ ^
Si quis frater inobediens fuerit, duos I
Quotidie proficiendum est, sicut quo-
dies uno paxmate et aqua. Si quis dicit, I tidie orandum, quotidieque est legendum.
Non faciam, tres dies uno paxmate et aqua. |
Ibid. cap. 5.
"
Si quis murmurat, duos dies uno paxmate Bona vane laudata PharisEei perie-
et aqua. Si quis veniam non petit, aut runt, et peccata publicani accusata evanue-
dicit excusationem, duos dies uno paxmate runt. Non exeat igitur verbum grande de
et aqua. Columban. lib. de Quotidianis ore monachi, ne suus grandis pereat labor.
Pcenitentiis Monachor. cap. 10, 31 S. in Ibid. cap. 7.
"
monasterio S. Galli. Tantani nos habere per naturam liberi
"
Quid prodcst, si virgo corporc sit, et arbitrii non peccandi possibilitatem, ut
non sit virgo mcntc ? Id, in Regula Mo- plus ctiam quam prcEceptuin est facia-
Jiachor, cap. 8. mus ;
quoniam perpctua servatur a plcris-
VI.] OF THE DISCIl'LINE OF OUH ANCIENT MONKS. 569
que virginitas, quae praecepta non est, cum quo sub nomine servitutis Dei decipit.
ad non peccandum praecepta implere suf- ('laud. lib. i. in Matt.
'-
Hciat. Aug. de Gestis Synod. Palaestin. Acts XX. 35.
'^
contra Pelag. cap. 13. El Tft tj/jLeTepa KaTaXeXoiTrafxev, Trajs
'" Euseb. Histor.
Ipsis Apostolis et eorum sequacibus TO. dWoTpia X^jxf/ofieda ;
bread from his brethren to feed upon, and drank out of his
own well, but afterwards he thought it more fit to live by
the work of his own hands, example of the fathers ;
after the
and therefore entreated that instruments might be brought
him wherewith he might till the earth, and corn that he
might sow."
'"Quique suis cupiens victum conquirere palmis,
Incultam pertentat humum proscindere feiTO,
Et sator edomitis anni spem credere glebis.
'^
Alii hortumlaboraverunt, alii arbores i Vit. Cuthbert. Pros. cap. 19. Vide Hist.
pomit'eras excoluerunt ; B. vero Gallus Eccles. lib. iv. cap. 28.
*7 Id. in Carm. de Vit. Cuthbert.
texebat retia, &c. et de eodem labore assi- cap.
duas populo benedictiones exhibuit. Ibid, 17.
'8
cap. 6. Id. Hist. Eccles. lib. iii. cap. 19.
'® '8
Et primum quidem pennodicum ab Bonifac. in Vita Livini, p. 240.
20
eis panem, quo vesceretur, accipiebat, ac Theod. Campid. Vit. Magni, lib. i.
ergo afferri sibi instrumenta quibus terraui lentio operantes suum pancni nianducent.
^^
Jam enim istis in temporibus non mana semper pauper erat, non quia prop-
poterat magnus aut mediocris in clero et ter se paupertatem dilexit aut voluit. Ibid,
populo aut vix cibum sumere, ubi tales p. 104, 105.
non aftuerunt mendicantes ; non more -'
Secunda conclusio erat, quod Domi-
pauperum petentes ad portas vel ostia nus noster Jesus Christus nunquam spon-
humiliter eleemosynam (ut Franciscus in tanee mendicavit. Ibid. p. 107.
testamento praecepit et docuit) mendican-
28
do ; sed curias sive domes sine verecundia
Tertia conclusio fuit, quod Christus
nunquam docuit spontanee mendicare..
penetrantes, et inibi hospitantes, nuUa-
Ibid. p. 121.
tenus invitati, edunt et bibunt, quas apud
eos reperiunt, secum nihilominus aut gra-
27
Quarta conclusio fuit, quod Dominus
noster Jesus Christus docuit non debere
na, aut similam, aut panes, aut carnes, seu
homines mendicare. Ibid,
caseos, etiamsi in dome non fuerint nisi spontanee
duo, secum extorquendo reportant; nee p. 123.
28
eisquisquam poterit denegare, nisi vere- Quinta conclusio erat, quod nullus
cundiam naturalem abjiciat. Rich. Ar- potest prudenter et sancte spontaneam
machanus, in Defensorio Curatorum, p. 56,
mendicitatem super se assumere perpetuo
57, edit. Paris, ann. 1625, collat. cum ve- asservandam, quoniam ex quo talis men-
tere editione Ascensiana. dicitas vel mendicatio est dissuasa a Chris-
^* Prima conclusio erat, quod Dominus to, a suis apostolis cL discipulis, et ab
Jesus C'hristus in convcrsatiouc sua hu- ecclcsia ac sacris Scripturis, ac cliam re-
572 RELIGION OF THE AXCIENT IRISH. [chap.
^' 3*
Tribus monachorum, qui suis sibi Chronicle of Wales, p. 253, 254.
ipsi laboribus victum manibus operando 35
Vide Annal. Hibern. a Camdeno edit,
suppeditabant, millibus prEefuisse credi- ad ann. 1370.
tur. Nicol. Harpsfield. Histor. Eccles.
3"
Ad exemplum venerabilium Patrum,
Angl. lib. i.
cap. 25.
sub regula et abbate canonico, in magna
32 Monachum oportet labore rnanuum
continentia et sinceritate proprio labore
suarum vesci et vestiri. Vit. S. Brendani.
^ In quo tantus fertur fuisse numerus manuum vivunt. Bed. Hist. Ecclesiast.
lib. iv. cap. 4.
monachorum, ut cum in septem portiones
3"
esset cum prsepositis sibi rectoribus mo- Jure, inquit, est coenobitarum vita
nasterium divisum, nulla harum portio miranda, qui abbatis per omnia subjiciun-
minus quam trecentos homines haberet, tur imperils, ad ejus arbitrium cuncta
qui omnes de labore manuum suarum vigilandi, orandi, jejunandi, atque ope-
vivere solebant. Bed. Histor. Ecclesiast. randi tempora moderantur. Bed. A^'it.
lib. ii.
cap. 2. Cuthbert. Pros. cap. 22.
574 RELIGION OF THE ANCIENT IRISH. [cHAP.
^*
Excubiasque, famemque, preces, manuumque laborem
Ad votum gaudent proni frsenare regentis.
(for other fasts were not known in those days) until even-
" *^Let the food of "
ing. monks," saith he, be mean, and
taken at evening, flying satiety and excess of drink, that it
may both sustain them and not hurt them." This was the
" and " feeding" of them that lived according
daily fasting"
to Columbanus's Rule, although the strictness of the fast
seemeth to have been kept on Wednesdays and Fridays only,
which were the days of the week wherein the ancient Irish,
ag-reeable to the custom of the Grecian rather than the
Roman Church, were wont to observe abstinence both from
meat and from the "marriage-bed. Whence in the book
before alleged, of the Daily Penance of Monks, we find
this order set down by the same Columbanus, that
" "Mf
28
Id. Carm. cap. 20. I
ebrietatem, ut et sustineat et non noceat.
^^ Ibid,
Quotidie jejunandum est, sicut quo- 1
" ^^
Abstinence from corporal meats is without
unprofitable
charity. They are therefore the better men who do not
fast much, nor abstain from the creature of God beyond
measure, but carefully keep their heart within pure before
God, from whence they know cometh the issue of life,
than they who eat no flesh, nor take delight in secular
dinners, nor ride with coaches or horses, thinking themselves
hereby to be as it were superior to others, upon whom
death hath entered through the windows of haughtiness.""
utuntur, simul odii poculo potantur ; dum caritate inutilis est. Meliores ergo sunt
siccis ferculis vescuntur, detractionibus qui non magnopere jejunant, nee supra
utuntur; dum vigiliis expendunt, alios modum a creatura Dei abstinent, cor in-
somno presses vituperant :
Jejunium cari- trinsecus nitidum coram Domino soUicite
tati, vigilias justitia, propriam adinven- servantes, aquo sciunt exitum vitae ; quam
tionem clausulam ecclesife, illi qui carnem non edunt, nee prandiis
concordis,
(a/, cells), severitatem humilitati, postre- secularibus delectantur, neque vehiculis
mo hominem Deo anteponunt. Horum et equis vehuntur, pro his quasi superiores
jejunium, nisi per aliquas virtutes adfec- ceteris se putantes, quibus mors intravit
tatur, nihil prodest ;
qui vero caritatem per fenestras elationis. Gild. ibid.
VII.] OF THE CHURCH, MIRACLES, &C.
577
CHAPTER VII.
'
Habet vineam, universam scilicet ec- i
^
palmites misit. Claud, lib. ii. in 3Iatt. Ecclesias vocat, quas postea errore
arguit depravatas. Ex quo noscendum
-
Congregatioquippe justorum regnum i
coelorum dicitur, quod est ecclesia justo- dupliciter ecclesiam posse dici ; et earn
rum. Id. lib. iii. in Matt. qua^ non habeat
maculam aut rugam, et
^
Ecclesiae filii sunt omnes ab institu- >
vere corpus Christi sit ; et earn qua; in
in Matt. !
ex eodem.
"
''
His et ceteris instruimur, tam Apo- Ecclesiam non iiabituram maculam
j
00
578 EELIGION OF THE ANCIENT IRISH. [CHAI
bonis, nee boni esse sine malis possunt ; persecutoribus ultra modum sasvientibus.
quos taraen sancta ecclesia et nunc indis- Id. lib. iii. in Matth.
VII. j OF THE CHURCH, MIRACLES, &:C. f;^
57n
'*
Temporibus antichrist! non solum tatis fit etiam
operator virtutis, idemque
tormenta crebriora et acerbiora, quam ipse qui tormentis sasvit ut Christus nege-
prius consueverant, ingerenda sunt fideli- tur, provocat miraculis ut antichristo cre-
bus sed, quod gravius est, signorum
; datur ? Claud, lib. iii. in Matth.
ergo mundo et simplici oculo
"'
quoque operatio eos qui tormenta inge- Quam
runt, comitabitur; teste apostolo, qui opus est ut inveniatur via sapientia, cui
ait,Cujus est adventus secundum opera- tantas malorum et perversorum hominum
tionem Satante, in omni seductione, signis deceptiones erroresque obstrepunt ? quas
et prodigiis mendacii. Id. lib. eod. omnes necesse est evadere, hoc est, venire
''
Prsestigiosis, sicut ante praedictum ad certissimam pacem et immobilem sta-
est, Dabunt signa, ita ut seducantur, si bilitatem sapientiae. Id. lib. i. in Matth.
'"
fieri potest, etiam electi ; per phantasticam Nee si se angelus nobis ostendat, ad
virtu tern, sicut Jamnes et Mambres coram seducendos nos subornatus fallaciis patris
Pharaone fecerunt. Sedul. in 2 Thess. ii. sui diaboli, prasvalere debebit adversum
"'
Quis ergo ad fidem convertitur incre- nos ; neque si virtus ab aliquo facta siet,
dulus ? cujus jam credentis non pavet et sicut dicitur a Simone Mago in acre vo-
concutitur fides ? quando persecutor pie- lasse. Sedul. in Rom. viii.
Oo2
580 RELIGION OF THE ANCIENT IRISH. [chap.
'^ -^
Neque signa vos terreant, tanquam Qualia propter infideles cum fecerit
per Spiritum facta, quia hoc et Salvator Dominus, monuit tamen ne talibus deci-
"
every miracle
'^^
being vain, which worketh not some profit unto man's salva-
tion i" whereby we may easily discern what to judge of
that infinite number of idle miracles, wherewith the lives
of our saints are everywhere stuffed ;
many whereof we
may censure, as ^^Amphilochius doth
justly the tales that
the poets tell of their gods, for
that she, for saving the credit of a nun that had been gotten
with child, " '^'^blessed her faithfully" forsooth, (for so the au-
thor speaketh,) and so caused her conception to " vanish away
without any delivery, and without any pain ;" which, for the
saving of St Bridget's own credit, either "'Hen. Canisius,
or the friarsof Aichstad, from whom he had his copy of
-''
Inane est enim omne mLraculum, ^^ Lection, in sub
Antiq. Lacuna,
quod utilitatem saluti non operatur hu- finem, Tom. v. p. 629.
manas. Ibid. 2"
Fundamenta] Christum, et aposto-
25
Amphiloch. in lambis ad Seleucum. los, et prophetas. Sedul. in Hebr. xi.
28 -3
Cogitos. Vit. Brigit. in J^xemplari- Compertum est in petra vel lapide
bus My. Antiquiss. Bibliothcc. Cotto- Christum esse significatum. Id. in Rom._
niancE et Ecclesiae Sarisburiensis. ix.
582 IIELIGIOX OF THE AXCIEKT IRISH. [CHAI'.
" as ministers
of Christ, and not as the founda-
'^^
Apostles
tion." The famous place, Matth. xvi. 18, whereupon our
Romanists lay the main foundation of the Papacy, Claudius
in this sort " ^^
this rock will I build
expoundeth :
Upon
my Church; that is, to say, upon the Lord and Saviour, who
granted unto his faithful knower, lover, and confessor, the
Christus est fundamentum, qui etiam la- tionem sacramentoram Christi, per obser-
pis dicituT angularis, duos conjungens et vantiam mandatorum Christi, ad sortem
continens parietes. Ideo hie fundamen- electornm et jeternam pertingitur vitam,
tum et summus est lapis, quia in ipso et apostolo attestante qui ait, Fundamentum
fundaiur et consummatur ecclesia. Id. enim aliud nemo potest ponere prater id
in Ephes. ii.
quod positum est, qui est Christus Jesus.
^^ Matth.
Ut ministros Christi, non ut funda- Claud, lib. ii. in
and that he " received this gift from God, that he should
^"^
by one ordained unto one and the same ministry :" and
that to the
writing ^^he did in the " title name
Galatians,
himself an Apostle of Christ, to the end that by the very
^®
Ab his itaque probatum (licit donum omnibus, Petrus respondit unus pro om-
quod accepit a Deo, ut dignus esset ha- nibus ; ita quod Petro Dominus respondit,
bere primatum in prasdicatione gentium, in Petro omnibus respondit. Id. lib. ii.
said, Thou art Peter, and upon this rock I will build my
" our Lord
Church r that ^^to Peter and his successors
saith, And
unto thee will I give the keys of the kingdom
" *^unto
of heaven r and consequently, that every holy
priest it is
promised. Whatsoever thou shalt hind on earth,
shall he hound likewise in heaven ; and whatsoever thou
shalt on earth, shall he loosed likewise in heaven.''''
loose
also he hath obtained from God, and the gates of hell shall
not prevail against him." Yea, '^'Christ is there said to
liave " chosen him for his Vicar upon earth." His see
likewise of Armagli is by one Calvus Perennis, in the days
of Brian King of Ireland, who was slain, as appeareth by
*^
Petro ejusque successoribus dicit in Judae traditoris pestilentem cathedran
Dominus, Et tibi dabo claves regni coelo- decidentes. Ibid.
rum. Ibid. *^
Judam quodammodo in Petri cathe-
**
Itemque omni sancto sacerdoti pro- dra, Domini traditorem, statuunt. Ibid.
mittitur, Et quaBCunque solveris super ,,
^^^^^ .^^^^ ^^^^^^^^ ^j^ ^o%\tum fun-
terram, erunt soluta et in coelo; et quae-
.
Ibid.
i
n
ligata et
,,
*^ .
Apostolicam
coelo.
,.
sedem
, ,
legitime
.• w
obti-
!
,
mobilis, super
,
^
.,.
.
quem
,
,.„
asdincatur ut
,
retrum i.
„
apostolatum a Ueo
j
.
,, . , ecclesia ; cuiusque
*
nent. Ibid. . .
" ^^the
^"Marianus, in the year 1014, termed city apostolick."
So Desiderius, Bishop of Cahors in France, is by our coun-
tryman Gallus saluted both '^Papa and Apostolicus ; and
the Bishop of Kildare, honoured by Cogitosus
in Ireland,
with the style of ^^
Summus Pon-
^^Summus Sacerdos and
tifex, the " highest priest" and the " highest bishop :" those
titles and prerogatives which the Pope now peculiarly chal-
lengeth unto himself, as ensigns of his monarchy, being
heretofore usually communicated unto other bishops, when
the universal Church was governed by the way of aristocracy.
CHAPTER VIII.
^^ Bibliothecis Scotorum.
Brianus rex Hibernife, parasceve repperi in Ego
paschae, sexta feria, ix. Calend. JMaii, scripsi, id est, Calvus Perennis in con-
manibus et mente ad Deum intentus ne- spectu Briani Imperatoris Scotorum. Ex
catur. Marian. Scot. See Caradoc of Vet. Cod. Ecclesia; Armachana.
5* Domino semper
Lhancarvan, in the Chronicle of Wales, suo, et Apostolico
one of them can be named that ever sought for a pall from
Rome ? Joceline indeed, a late monk of the abbey of
Furness, writeth of St Patrick, that the Bishop of Rome
^conferred the pall upon him, together with the execution
of legatine power in his room. But he is well known to
be a most fabulous author and for this particular Bernard,
;
^
MetropolitiCcB sedi deerat adhuc, et quam etiam quasi metropolim constituit
defuerat ab initio pallii usus. Bernard. et proprium totius Hibernia^ primatia?
Vit. Malach. locum. Girald. Camb. Topograph. Hi-
*
Anno 1151, Papa Eiigenius quatuor bern. Distinct, iii. cap. 16.
VIII.] OF THE pope's SPIRITUAL JURISDICTION, &C. 587
consecrate
archbishops in Ireland, but that bishops only did
one another, until Johannes Papirio, or Paparo, the Pope's
legate, brought four palls thither." Whereupon some of
our chroniclers after him give this note concerning Gela-
sius, who was at that time Archbishop of Armagh, that
" ^he is said to have been the first
archbishop because he
used the first pall," and that " others before him were
called archbishops and primates in name only, for the
reverence of St Patrick, as the apostle of that nation."
And indeed it might seem that the complaint made by
Anselm in his Letters to Muriardach, King of Ireland, that
" were consecrated
^bishops here by bishops alone," might
somewhat justify the truth of Giraldus's relation, if we did
not find a further complaint there also, that they were
" "ordained But as this latter
often by one bishop only."
argueth not the want of a competent number of bishops
in the land, (for, as we shall hear presently, they had more
than a number of such,) but a neglect of the
sufficient
observance of the Canon provided by the Nicene Fathers
in that behalf; so can it not rightly be inferred out of
the former, that we had no archbishops here at that time,
but that the bishops rather did fail much in the canonical
respect which they ought to shew unto their metropolitan.
For that the Irish had their archbishops, beside many other
annis advenit. Hie quatuor pallia in non debent, eonsecrantur. Anselm. lib.
Hiberniam portavit, &e. Ibid. cap. 17- iii. Epist. cxLii.
that not only " so far that every church almost had a several
" '^ towns or cities there were
bishop," but also that in some
ordained more" than one; yea, and oftentimes "^'bishops
were made without any certain place at all" assigned unto
them. And as for the erecting of new archbishopricks, if
we "
believe our legends, ^^King Engus and St Patrick,
with all the city and see of
the people, did ordain that in
Albeus," which is Emelye, now annexed to Cashel, " should
be the Archbishoprick of the whole province of Munster."
In like manner also " of the "Brandubh, King Lagenians,
'^
Ecclesias fundavit 365. Ordinavit Albei, qui tunc ab eisdein archiepiscopus
episcopos eodem numero 365. Presby- ordinatus est per seculum. Ex Vita S.
terosautem usque ad tria millia ordinavit. Declani. Rex Engus et Patricius ordi-
Nenn. Histor. Britt. MS. naverunt, ut in civitate et cathedra sancti
'-
Mutabantur et muldplicabantur epis- Albei esset archiepiscopatus omnium
copi pro libitu metropolitani ; ita ut unus
Memonensium semper. Ex Vita S.
Albei.
episcopatus uno non esset contentus, sed
">
Facta Syuodo magna in terra
singula pene ecclesias singulos haberent Lagi-
episcopos. Bernard. Vit. Malach. nensium, decrevit rex Brandubh, et tarn
'^ laid quam clerici, ut archiepiscopatus
Quod in villis vel civitatibus plures
ordinantur. Lanfranc. Epist. ad Terde- omnium Laginensium semper esset in
luachum regem Hibern. apud Baron, ann. sede et cathedra sancti Moedog. Et tunc
sanctus Moedog a multis catholicis con-
1089, num. 16.
'*
Dicitiur, episcopos in terra vestra secratus est archiepiscopus. Ex Vita S.
passim eligi, et sine certo episcopatus loco Edani. A rege jam Laginensium Bran-
constitui. Anselm. lib. iii. Epist. cxlvii. dubh filio jEthach constitutum est, ut
ad Muriardachum regem Hibern. archiepiscopatus Laginensium in civitate
'*
Rex Engus et S. Patricius cum omni sancti Moedog esset. Ipsa civitas vocatur
populo ordinaverunt archiepiscopatum Ferna, quje est in terra gentis Kenselach.
JVlumeniffi in civitate et in sede sancti Ex Vit. S. Molyng.
VIII.] OF THE POPE^'s SPIRITUAL JURISDICTION, &C. J89
hujus ordinis dignissime sublimandum tiq.Lect. Henr. Canis. Tom, ii. p. 259,
fore. His rex omnibus devotior consen- and Tom. vi. p. 1174.
2>
tiens, ter quaterque beatum virum in ca- Walafrid. Strab. Vit. (Jail, lib.i. cap.
Gallus, but that he refused it, and --caused another, upon his
-^
Theodor. Campidonens. vel quicun- Oudoceus cum clericis suis praedictis,
que auctor fuit Vita; Magni, lib. i. cap. 8, Merchui et Elguoret et Gunubui, cum
edit. Goldasti, x. Canisii. legatis trium abbatum et regis et princi-
23 In the Laws of Howel Dha it is pum, ad Dorobernensem civitatem ad
named Ecclesia Teilau ; and so in Caradoc beatum archiepiscopum, ubi sacratus est
of Lhancarvan's Chronicle of Wales, p. 94, ecclesias Landavis in honore S. Petri
apud podium Lantavi. Lib. Ecclesiae laun, Catell et Cinuin filiorum Morchan-
Landavensis IMS. then, Rotri et Grifud filiorum Elired, et
-5 totius cleri et populi 3Iorcannuc infra
Electione cleri et populi succedit in
episcopatu Landavensis ecclesiae, electione hortum Taratir in Gui et hortum Tivi
cleri Mercguini et Elgoreti et Gunnuini positi ; et dato sibi baculo in regali curia
^^
1022 anno incarnationis Domini con- hortum Taratir in Gui et hortum Tivi
secratus est Joseph episcopus Landaviae regnantis. Ibid.
Cantuaria a metropolitano Dorobernensis -"
Edm. Campion. Hist. Hibern. lib. i.
yElnod archiepiscopo, in kalendis
ecclesiffl
cap. ult. ad ann. 948.
Octobris, et in primo (vel Iti potius) anno
3"
Girald. Cambrens. Topograph. Hi-
cycli decennovennalis, verbo regis Anglo-
rum Cnute, et dato sibi baculo in curia bern. Distinct, iii. cap. 43.
^- ^*
Dominus Johannes Papiron legatus j
Anno Dom. 1085, Lanfrancus archi-
Romanae ecclesiae veniens in Hiberniam, <
tantum intra muros episcopale officium sui monachum in sede metropoli Cantuar.
^8
Nos et rex noster IMurchertachus, et det TO) d^iovv Kal T'jo (Ti]fiaivciv' ita et
et 831, edit. Roman, sed aliquando respon- ArdimachfP, quia nos nohimus obcdire
1' r
594 RELIGION OF THE AXCIENT IRISH. [CHAI
•'•'
Patiicius ait, Si qua; quaestiones in hujus antistitis examinationem recte refe-
hac insula oriuntur, ad sedem apostoli- renda. Si vero in ilia, cum suis sapienti-
cam referantur. Vet. Collect. Canonum, bus, facile sanari non poterit talis causa
BibliothecsR Cottonianae, cujus initium :
prsedictae negotiationis, ad sedem aposto-
licam decrevimus esse mittendam id est,
Synodicorum exemplariorum innumerosi- ;
*^
Copping. Mnemosynum to the Ca- lorum, atque suo consensu quintam Syno-
tholics of Ireland, lib. ii. cap. 3. dum roborasse, ab eadem pariter resilie-
46
Gregor. lib. ii.Epist. xxxvi. Indict. rint,atque reliquis qui vel in Italia vel in
10. Africa aliisve regionibus erant schisma-
*'
Ardentissimo studio pro trium capi- ticis inhaeserint, fiducia ilia vana erecti,
tulorum defensione, junctis animis omnes quod pro fide catholica starent, cum quae
qui in Hibernia erant episcopi, insurrex- essent in Concilio Chalcedonensi statuta
ere. Addiderunt at illud nefas, ut cum defenderent. Baron. Annal. Tom. vii.
percepissent Romanam ecclesiam aeque ann. 56(5, num. 21.
in the
wliile
they defended those things that were concluded
Council of Chalcedon." "^And " so much the more fixedly,"
saith he, "did they cleave to their error, because whatsoever
Italy did suffer by commotions of war, by famine or pesti-
after the reading of this book you will persist in that de-
*^
Sed eo fixius inhaerent errori, cum gloriari, per quam vos constat ad sterna
quascunque Italia passa sit bellorum mo- pr;Bmia minima provehi. Ibid.
*'
tibus, fame, vel pestilentia, ea ex causa illi Quod autem scribitis, quia ex illo
cuncta infausta accidisse putarent, quod tempore inter alias provincias maxime
pro quinta S ynodo ad versus Chalcedonense flagelletur Italia, non hoc ad ejus debetis
Concilium prselium suscepisset. Ibid. intorquere opprobrium, quoniam scriptum
Quern diligit Dominus castigat, fla-
*° Prima itaque epistolcB vestr-c irons est,
^'^
whereas, to say nothing of the copies wherein this epistle
is noted to have been written to the
bishops of Iberia, and
not in Hibernia, the least argument of any submission doth
not appear in any part of that epistle, but the whole course
of it doth clearly manifest the flat
contrary.
In the next place steppeth forth Osullevan Beare, who,
in his Catholic History of Ireland, would have us take
" ^'when the
knowledge of this, that Irish doctors did not
agree together upon great questions of faith, or did hear
of any new doctrine brought from abroad, they were wont
to Bishop of Rome, the oracle of truth.""
consult with the
That they consulted with the Bishop of Rome when diffi-
cult questions did arise, we easily grant ; but that they
^^
Vide Roman. Correct, in Gratian. de apostolicam retulerunt. Ac ita miseri
Consecrat. Distinct, iv. cap. 144, Ab an- Pelagii error nullum in Ibemia patronum
vel assertorem inveiiisse
tiqua. fertur, vel insula?
^* aditu interclusus, vel ab ea protinus ex-
Quando veto doctores Ibernici de
gravibus fideiquastionibus minima con- plosus, ubi contagiosam faciem aperuit,
sentiebant, vel aliquid novi dogmatis seseque cognoscendum praebuit; et ratio
peregre allati audiebant, soliti erant Ro- communis et ab ecclesia usitata celebrandi
manum Pontificem veritatis oraculum redivivi Domini festum ab Australibus
consulere. Philip Osullevan. Bear. Hist. Ibernis fuit semper observata, et a Sep-
Catholic. Ibem. Tom. i. lib. iv. cap. 6. tentrionalibus quoque et Pictis et Britoni-
^*
Namque de tempore agendi paschatis bus, qui doctoribus Ibemis fidem accepe-
solennia, de quo alia quoque catholicje runt, amplexa, ubi ecclesias Romanae ritum
gentes SEepe ambigerunt, et de Pelagiana cognoverunt. Quod ex apostolicarum
hacresi ubi fuit in qufestionem disputatio- literarum duplici capite a Beda relate non
CHAPTER IX.
^®
Hibcrnia siquideni olini Pclagiana i radamnata, q\uc nisi Romano judicio sol vi
foedata fucrat harcsi, apostolicaquc ccnsu- I non potcral. Auctor antiqu. Vit. Kilian.
GOO HKLIGIOX OF THE ANCIENT IKISII. [CH.^AT.
Sunday wliich fell betwixt the 15th and the 21st day of
the moon (both terms included) next after the 21st day of
March, which they accounted to be the seat of the vernal
cEqulnociluiit, that is to say, that time of the spring wherein
the day and the night were of an equal length. And in
reckoning the age of the moon they followed the Alexandrian
cycle of nineteen years, (whence our golden number had its
original), as it was explained unto them by Dionysius
Exiguus ; which is the account that is still observed, not
upon the Sunday that fell betwixt the 14th and the 20th
day of the moon and following in their account thereof,
;
I
them utterly to have rejected his cycle of nineteen years :
'
Non enim paschae diem Dominicum Domnonios, inter Epistolas Bonifacii,
suo tempore, sed a decima quarta usque num 44.
'
ad vicesimam lunam observabant. Quje Bed. Hist. lib. iii. cap. 3 et 25. Vide
computatio 84 annorum circulo continetur. Dionysii Petavii Notas in Epiphan. p. 194,
Bed. Hist. lib. ii. cap. 2. lOi).
~
Porro isti secundum decennem no- Ad veram paschae rationem nunquam
^
vemque Anatolii computatum, aut potius pervenire eos, qui cyclum 84 annorum ob-
juxta Sulpicii Severini regulam, qui 84 servant. Cummian. Epist. ad Segienum
annorum cursum descripsit, 14 luna cum Abbat. de Disputatione Luna, MS. in
Judaeis paschale sacramentum celebrant, liibliothec. Cottonian.
the Picts, nor the Britons, many years after this admo-
nition given by the Church of Rome, admit that observation
the Britons received the faith from the Irish, when the con-
orbem terras erant, Christi ecclesiis aesti- iicum aliud pascha celebrarent. Bed,
marent ; neve contra paschales computos, Hist. lib. ii.
cap. I!).
" '"
Bed. Hist. lib. iii. cap. 5. Sed non post multum surrexit qui-
«
Id. lib. ii. cap. 19. dam paries dealbatus, traditionem senio-
"
Ego enim primo anno quo cyclus rum servare se simulans ; qui utraque non
.5I52 annorum a nostris celebrari orsus est, fecit unum, sed divisit, et irritum ex parte
non suscepi, sed silui, nee laudare nee vitu- fecit quod promissum est; quernDomi-
perate ausus. Cummian. Epist. ad Se- nus, ut spero, percutict quoquo modo vo-
gienum. luerit. Ibid.
IX.] OF TriE CELEBRATION OF EASTER. 603
" ^^Rome
erreth, Jerusalem erreth, Alexandria erreth, An-
tioch erreth, the whole world erreth ; the Scottish only and
the Britons do alone hold the right." But especially he
urgeth the authority of the first of these patriarchal sees,
which now, since the advancement thereof by the Emperor
Phocas, began to be admired by the inhabitants of the earth,
" the
as place which God had chosen whereunto, if greater
;
back in the third year, informed them that they met there
with a Grecian, and an Hebrew, and a Scythian, and an
Egyptian, in one lodging; and that they all, and the whole
world too, did keep their Easter at the same time, when
the Irish were disjoined from them by the space of a whole
^*month. " ^^And we have
proved," saith Cummianus,
" that the virtue of God was in the relics of the
holy martyrs
and the Scriptures which they brought with them for we ;
saw with our eyes a maid altogether blind opening her eyes
at these relics, and a man sick of the
palsy walking, and many
devils cast out." Thus far he.
The northern Irish and Albanian Scottish, on the other
'• '^
Seniores vera, quos in velamine re- This seemeth to have fallen out
pulsionis habetis, quod optimum in diebus either in the year 634 or 645, wherein
suis esse noverunt, simpliciter et fideliter Easter was solemnised at Rome the 24th
sine culpa contradictionis uUius et animo- and
day of April ; appeareth by our
it
side, made
little
reckoning of the authority either of the
Bishop or of the Church of Rome. And therefore Bede,
speaking of Oswy, King of Northumberland, saith that
"
^"notwithstanding he was brought up by the Scottish, yet
he understood that the Roman was the Catholic and Apostolic
" that theRoman Church was Catholic and Apo-
Church,"' or,
stolic," intimating thereby that the Scottish, among whom
he received his education, were of another mind. And long
before that, Laurentius, Mellitus, and Justus, who were sent
into England by Pope Gregory to assist Austin, in a letter
which they sent unto the " Scots that did inhabit Ireland,"
(so Bede writeth,) complained of the distaste given unto them
" ''We knew the
by their countrymen in this manner :
for Daganus the bishop coming unto us, would not take
meat with us, no, not so much as in the same lodging wherein
we did eat."
And as for miracles, we find them as rife among them
that were opposite to the Roman tradition, as upon the other
side. If you doubt it, read what Bede hath written of
I
" ^'^who of what merit he
Bishop Aidan, was, the inward
Judge hath taught even by the tokens of miracles," saith
he,and Adamnanus of the life of St Colme or Colum-kille.
Whereupon Bishop Colman, in the Synod at Strenshal, frameth
this conclusion :
" '''Is it to be believed that Colme, our most
reverend Father, and his successors, men beloved of God,
'" "*
Intellexerat enim veraciter Oswi, Qui cujus meriti fuerit, etiam mira-
quamvis educatus a Scotis, quia Romana culorum signis internus arbiter edocuit.
esset catholica et apostolica ecclesia. Bed. Bed. Hist. lib. iii. cap. 15. It. 16 and 17.
'•'
Hist. lib. iii. cap. 21). Numquid reverendissimum patrem
'^ Sed cognoscentes Britones, Scottos nostrum Columbam et successores ejus,,
meliores putavimus. Scottos vero per viros Deo dilectos, qui eodem mode
Daganum episcopum in banc insulam, pascha fecerunt, divinis paginis contra-
et Columbanum abbatem in Gallias veni- ria sapuisse vel egisse credendum est ?
entem, nihil discrepare a Britonibus in cum plurimi fuerint in eis, quorum sanc-
eorum conversatione didicimus. Nam titati coelesti signa et virtutum
quas fece-
Daganus episcopus ad nos veniens, non runt miracula testimonium prsbuerunt;
solum cibum nobiscum, sed nee in eodem quos ut ipse sanctos esse non dubitans
hospitio quo vescebamur, sumere voluit. semper eorum vitam, mores et disciplinam
Laurent. Epist. apud Bed. lib. ii. sequi non desisto. Colman. apud Bed.
cap. 4. Hist. lib. iii. cap. 29.
IX •] OF THE CELKBUATTON OV EASTEU. G05
to the same kind of trial here, that Austin the monk is said
to have done in England. In defence of the Roman order,
Bede telleth us that Austin made this motion to the British
bishops for a final conclusion of the business: "^'^Let us be-
seech God, which maketh men to dwell of one mind together in
their father's house, that he will vouchsafe by some heavenly
signs tomake known unto us what tradition is to be followed,
and by what way we may hasten to the entry of his kingdom.
Let some sick man be brought hither ; and by whose prayers
he shall be cured, let his faith and working be believed to be
acceptable unto God, and to be followed by all men."
Now Munna, who stood in defence of the order formerly
used bv the British and Irish, maketh a more liberal proffer
in this kind, and leaveth Lasreanus to his choice: " ^^Let us
" but in the name of God let us
dispute briefly,"" saith he,
give judgment.
Three things are given to thy choice, Las-
reanus. Two books shall be cast into the fire, a book of
the old order and of the new, that we may see whether of
them both shall be freed from the fire. Or let two monks,
one of mine and another of thine, be shut up into one house,
and let the house be burnt, and we shall see which of them
will escape untouched of
the fire. Or let us go unto the
grave of a just monk that is dead, and raise him up again,
and let him tell us after what order we ought to celebrate
Easter this year." But Lasreanus, being wiser than so,
refused to put so great a matter to that hazard, and there-
fore returned this grave answer unto Munna, if all be true
" ~*We will not
that is in the legend: go unto thy ]ndg-
nobis insinuate ccelestibus signis dignetur, bitur. Vel duo monachi, unus meus, alter
devota atque omnibus sequenda credatur. resuscitemus eum, et indicet nobis quo
Bed. Hist. lib. ii. cap. 2. ordine debemus hoc anno pascha celebrare.
-^
Breviter disputemus ;
sed in nomine Vit. S. Munnae.
-^
Domini agamus judicium. Tresoptiones Non ibimus ad judicium tuum, quo-
dantur tibi, Lasreane. Duo libri in ignem niam scimus quod pro magnitudine la-
IX.] OF THE CELEBRATION OF EASTER. GO7
shire, the ^^year of our Lord 6f)4, for the decision of the
same question. Concerning which, in the Life of Wilfrid,
(written by one ^Eddi an acquaintance of his, surnamed
Stephen, at the commandment
of Acca, who in the time of
Bede was Bishop of Hangustald, or Hexham, in Northum-
"
berland), we read thus ~''Upon a certain time, in the days
:
cha agendum ; an melius sit ratione sedis sis EcclesisB, et D. Roberti Cottoni.
apostolicas, a xv. Luna usque xxi. pas-
G()8 RELIGION OF THE ANCIENT IRISH. [chap.
also of the kings and the two bishops Cohnan and JEgel-
berht, enquiry was made touching the observation of Easter,
what was most right to be held
whether Easter should be
;
^^Pascha hoc quod agere soleo, a majo- pulus specialiter Domino dilectus, cum
me hue episcopum
ribus meis accepi, qui omnibus quibus prseerat ecclesiis, cele-
miserunt ; quod omnes patres nostri viri brasse legitur. Colman. apud Bedam,
Deo dilecti eodem modo celebrasse nos- Hist. lib. cap. 25.
iii.
28
cuntur. Quod ne cui contemnendum et Fridegod. Vit. Wilfrid. MS. in Bib-
reprobandum esse videatur, ipsiim est liothec. Cottonian.
29
quod beatus Johannes Evangelista, disci- i. Sancti vel Beali.
,x.] or THE CKLEBRATION OF EASTEll. 609
**
Cum quibus de duabus ultimis oce- ccelorum, non sit qui reseret, averso illo
an! insulis, his non totis, contra totum qui claves tenere probatur. Ibid.
^3
orbem stulto labore pugnant. Wilfrid, Tonsuram et paschas rationem prop-
apud Bed. lib. iii. cap. 25. ter timorem patriae
suae contempsit. Steph.
^'
Et si sanctus erat aut potens virtuti- Presbyter in Vit. Wilfrid, cap. 10.
^*
bus ille Columba vester, imo et noster si Colman videns spretam suam doc-
Christi erat, num praeferri potuit beatis- trinam, sectamque esse despectam ; as-
simo apostolorum principi ? cui Dominus sumptis his qui se sequi voluerunt, id est,
ait, Tu es Petrus, et super banc petram qui pascha Catholicum et tonsuram coro-
aedificabo ecclesiam meam, et ports inferi nae, nam et de hoc qusestio non minima
non praevalebunt adversus earn; et tibi erat, recipere nolebant, in Scotiam regres-
daboclaves regni coelorum. Ibid. sus est. Bed. Hist. lib. iii. cap. 2fi. Vide
32
Ne forte me adveniente ad fores regni etiam lib. iv. cap. 4.
Q Q
GIO KELir.ION OF THE AXCIENT IKISH. [CIIAI
CHAPTER X.
quasi proprio filio suo diligenter dictavit. modis nobis necessarium est provide con-
siderare, quomodo cum electione vestra,
'
perstitit ille negate, no ah epis- nem recepit, neque eos qui scliismaticis
copis Scottis, vel ab lis quos Scotti ordi- consentiunt. p]t ideo in mea humilitate
X.] OK THE OPPOSITION TO THE ROMAN PAIITV. 611
trary unto men, and have cut themselves off from the
all
*
Cum illis autem qui ab unitate catbo- in ecclesiasticis causis docti et studiosi
liter geiite, vel quacunque, de baptismo nee ipsum pro archiepiscopo se habituros
suo dubitaverint, baptizentur. Decret. i
•2
Septem Britonum episcopi, et plures solum a sancto Eleutherio Papa, prima
viri doctissimi, maxime de nobilissimo institutore suo, ab ipsa pene infantiaeccle-
eorum monasterio, quod vocatur lingua j
sia> dicatas, verum a Sanctis patribus suis
nies" did allege " that they were not only delivered
they
unto them by St Eleutherius the Pope, their first instructor,
at the first infancy almost of the Church, but also hitherto
observed by their holy Fathers, who were the friends of
God and "
Apostles ;" and therefore
followers of the they
ought not to change them for any new dogmatists." But,
above all others, the British priests that dwelt in West
Wales abhorred the communion of these " new dogmatists'"
above all measure, as Aldhelme, Abbot of Malmesbury,
declareth at large in his Epistle sent to Geruntius, King of
Cornwall ; where, among many other particulars, he sheweth,
that "'if any of the Catholics (for so he calleth those of
his own side) did go to dwell among them, " they would
not vouchsafe to admit them unto their company and society
before they first put them to forty days'* penance."" Yea,
" ^'even to this day," saith Bede, who wrote his History
in the year 731, " it is the manner of the Britons to hold
the faith and the religion of the English in no account
at all, nor to communicate with them in any thing more
than with Pagans."
Whereunto those verses of Taliessyn, honoured by the
Britons with the title of Ben Beirdh, that is, *' the chief of
fifty
or sixty years before, as others have imagined :
'^
Baptist. Mantuan. Faster, lib. i. agnitum sequeretur, devictus ; non ap-
-"
Quod autem pascha non suo tempore probo nee laudo. Bed. Ilistor. lib. iii.
observaliat, vel cauonicuni ejus temjius cap. 17.
-'
igiiorans, vol su;c gcntis auetoritatc, nc More succ gcntis. Ibid. cap. d.
616 IIELIGION OF THE ANCIENT IRISH. [CH AP.
and that " "^he could not keep Easter contrary to the cus-
tom of them which had sent him." His successor Finan
^^
contended more fiercely in the business with Ronan his
" an "
to
countryman, and declared himself open adversary
the Roman rite. Colman, that succeeded him, did tread
just in his steps, being put down in the Synod
so far that,
" for fear of his
of Streansheal, yet country,*" as before
we have heard out of Stephen, the writer of the Life of
Wilfrid, he refused to conform himself, and chose rather
to his bishoprick than to submit himself unto the
forego
Roman laws.
=''
Colmanus qui de Scotia erat episco- toritate Statim namque jussu
perfecit.
congregaverat Scotos. Bed. lib. iv. Pictorum prnvincias circuli pascha de-
4. cennovcnnales ; obliteratis per omnia er-
cap.
annorum
'
2«
Id. lib. iii. cap. 4, et lib. v. cap. 23. ^-
Ab adventu Patricii in jam dictam
29
Id. lib. V. cap. 23 et 24. insulam (Hiberniam scilicet) usque ad
cyclum decennovennalem in quo sumus
•*"
See the Chronicle of Wales, p. 17,
18, and Humfr. Lhuyd. Fragment. Britan. 22 sunt cycli, id est 421, et sunt duo
Descript. fol. .W. b. anni in Ogdoade usque in hunc annum.
^'
Ego Nennius, sancti Elbodi discipu- Idem.
lus, aliquaexcerptascriberecuravi. Nenn. •'^
"Ej/c/ca Tivwv eKK\i}(7iaaTiKwi/ irapa-
MS. in publica Cantabrig. Academ. Bib- o6(7ewv, TcXcf'as tc tou Traa')(^a\lov Kai
liotheca, iibi alia cxemplaria habent :
E^go (iKpiftiwi haxrt\t(i//ea)5. Clirysost. Tom.
Nennius (vcl Ninnius) Elvod\igi discipu-
'
^^ 3®
Bed. Hist. lib. ii. cap. 2. !
Bed. Hist. lib. iii. cap. 3 et (i.
^'^
Ann. Dom. ^'
(112 (vel f.l3) Bellum I
Ibid. cap. 21, 22, 24.
^^
rairclegion, ubilSanctioccisisunt. Anual. Ibid. cap. 3, 17, 25, 26.
."»,
Ultan. MS. !
aa
Ibid, cap, 22, 25.
X.] OF THE OPPOSITION TO THE ROMAN PAllTV. 619
">
Ibid. cap. 21, 24. Honorio Cantuariorum et Felice Orienta-
^'
Paucitas eiiim
sacerdotum cogcbat lium Anglorum, venerationi habitus est.
iinum antistitcm duobus populis prscfici. Ibid. cap. 25.
Ibid. cap. 21.
Dominis carissimis fratribus episco-
'^*
"-
Ibid. cap. 3,4, 5, 17, 2B.
''3
pis vel abbatibus per universam Scotiam,
Etsi pascha contra morem eoriim r|ui
Laurentius, fllellitus, et Justus episcopi,
ipsum miserant, facere non potuit ; opera .g^vi servorum Dei. Id. lib. ii.
cap. 4
tamen fidci, pietatis et dilectionis, juxta
^'
inorem omnibus Sanctis consuetum dili- Gens quanquam absque reliquarum
gcnter exequi curavit, Unde ah onniibus gentium legibus, tamen in (Jhristiani vi-
etiani his qui de pascha aliter senticbant goris dogniate florcns, omnium vicinarum
merito diligebatur, ncc solum a mcdiocri- ^'^''lti"'l' '"1"" pricpollct. Jon. \\i. Co-
j
^^"i^^i^n' c^'P- !•
bus, vcrum ab ipsis quoquc cpi&copis, j
620 RELIGION OF THE ANCIENT IRISH. [cHAP.
so "flourished in the
vigour of Christian doctrine," as Abbot
Jonas testifieth, that " it exceeded the faith of all the
neigh-
bour nations,'" and in that was generally had in
respect
honour by them.
CHAPTER XI.
'
Allen's Answer to the Execution of Justice in England, p. 140.
XI.] OF THE POPE S TEMPORAL POWEll OVER IRELAND. 621
^
Cum juri suo renunciare liberum sit
3
Judges xi. 26.
cuilibet, quanquam
subjectionis cujus- *
Genebrard. Chronograph, lib. iii. in
libet hactenus immunes, his tamen hodie
Sylvest. I. Bellarmin. de Roman. Pontif.
nostris diebus Anglorum Regi Henrico lib. V. cap. 9, in fine.
secundo omnes HibemifB principes firmis
^
Insulas omnes sibi speciali quodam
fidei sacramentique vinculis se sponte sub-
jure vendicat. Girald. Cambr. Hibern.
miserunt. Girald. Cambrens. Hibern.
Expugnat. lib. ii. cap. 7.
Expugnat, lib. ii.
cap. ?•
622 IIELICIOX OF THE ANCIENT IRISH. [CHAT.
they had into his power. And they did constantly affirm,"
saith this fabler,
"
that they had no other lord beside the
Pope of whicli
; also they yet do brag."
The Italian is followed herein by two Englishmen, that
wished the Pope's advancement as much as he, Edmuntl
Campion and Nicholas Sanders: the one whereof writetli,
that " '^immediately after Christianity was planted here, the
whole island with one consent gave themselves not only
into the spiritual, but also into the temporal jurisdiction
of the See of Rome
other in Polydore's own words,
:" the
he name him that " 'the Irish from the
though not, begin-
ning, presently after they had received the
Christian religion,
gave up themselves and all that they had into the power
of the Bishop of Rome;" and that until the time of King
"
Henry the Second they did acknowledge no other supreme
of Ireland beside the Bishop of Rome alone." For
prince
confutation of which dream we need not have recourse to
our own chronicles; the bull of Adrian the Fourth, wherein
he giveth liberty to King Henry the Second to enter upon
Ireland, sufficiently discovereth the vanity thereof. For
•*
Nos banc olim qussturam aliquot
-
etiam nunc jactitant. Id. lib. xiii. Hist,
hetlicre
slicwing wliat rioht the Church of Rome pretended
unto Ireland, maketh no mention at all of this, whicli had
been the fairest and clearest title that could be alleged, if
any such had been then existent in rerum nafura, but is
fain to
fly unto a farfetched interest which
he saitii the
Church of Rome hath unto all Christian islands. " ^"
Truly,"
saith he to the " there is no doubt but that all islands
king,
unto which Christ the Sun of Righteousness hath shincd, and
which have received the instructions of the Christian faith,
do pertain to the right of Saint Peter and the holy Church
of Rome ; which your nobleness also doth acknowledge."
If you would further understand the ground of this
*"
Sane omnes insulas, quibus sol jus- fundavit et dotavit, dicuntur ad Roma-
titiffi Christus illuxit, et quae doeumenta nam ecclesiam pertinere. Johan. Saris-
lidei Christianas susceperunt, ad jus S. buriens. Metalogic. lib. iv. cap. 42.
Petri et sacrosanctae Romanae ecclesiae, '2
Per nostram imperialem jussionem
quod tua etiam nobilitas recognoscit, non sacram, tarn in oriente quam in occidente,
est dubium pertinere. Bull. Adrian, iv. vel etiam septentrionali et meridiana plaga,
ad Henr. ii. Angl. Reg. videlicet in Judaea, Graecia, Asia, Thracia,
' '
Ad preces meas illustri Regi Anglo- Africa et Italia, vel diversis insulis nostra
*^
Ultra oceanum vero quid erat praster '^*
Pomp. Lffit. in Roman. Histor. Com-
Britanniam ? Quae a vobis ita recuperata pend. Jo. Cuspinian. in Caesarib. Seb.
est, ut illffi
quoque nationes terminis 3Iunster. in Cosmograph. lib. ii.
What
the king sought for and obtained, is sufficiently
declared by them that writ the history of his reign. ^^In
the year of our Lord 1155 the first bull was sent unto him
by Pope Adrian; the sum whereof is thus laid down in a
second bull directed unto him by Alexander the Third, the
" ^^
immediate successor of the other Following the steps :
him for their King and Lord." John The king, saith
" ^^
Brampton, every archbishop and
received letters from
bishop, with their seals hanging upon them in the manner
of an indenture, confirming the kingdom of Ireland unto
him and his heirs, and bearing witness that they in Ireland
had ordained him and his heirs to be their kings and lords
for ever." At Waterford, saith Roger Hoveden, " ^''all
the archbishops, bishops, and abbots of Ireland, came unto
the King of England, and received him for King and Lord
of Ireland swearing fealty to him and to his heirs, and
;
power to reign over them for ever and hereof they gave ;
^^
Annulum quoque per me transmisit HiberniEB sibi et hseredibus suis confir-
aureum, smaragdo optimo decoratum, quo mantes, et testimonium perhibentes ipsos
fieret investitura juris in gerenda Hiber- in Hibernia eum et hjeredes sues sibi in
^^ ^"
Dignum etenim et justissimum est, Perquisierat ab Alexandre summo
ut sicut dominum et regem ex Anglia I
RR2
628 RELIGION OF THK ANCIENT IRISH. [c HAP.
own ^'
Roman Ireland was reckoned among
Provincial, that
the kingdoms of Christendom before he was born inso- ;
much that in the year 1417, when the legates of the King
of England and the French king's ambassadors fell at vari-
ance in the Council of Constance for precedency, the
3^
Ab eo impetravit, quod unus quem Philippo Rege et Maria Regina nobis
vellet de filiis suis coronaretur de regno super hoc humiliter supplicantibus, de
Hiberniffi, et hoc confirmavit ei dominus fratrum nostrorum consilio et apostolicae
sovereign and
fellow-subjects that are of another pro-
fession, against those of their own religion that traitor-
^^
Satis constat, secundum Albertum Constant. Sess. 28, MS. in Bibliotheca
Magnum BartholomaBum de Proprieta-
et Regia. See the Book in the Cottonian
iibus Rerum, quod toto mundo in tres Library, Nero, in thin folio, collected by
partes diviso, videlicet Asiam, Africam, the Cardinal of Arragon, &c.
Cujus mali maxima culpa in aliquot
et Europam, Europa in quatuor dividitur 3^
(these be the caitiffs own terms) " that exhorted the laity
to follow the queen's side," he setteth down the censure of
the doctors of the University of Salamanca and Valladolid,
*'*
Haec est Academiarum censura, qua pugnantes prosequitur ; quis dubitet, hel-
liquido constat, quanta ignoratione et ca- ium ab Anglis adversus exercitum Catho-
ligine erraverint illi Iberni, qui in hoc licum omnino iniquum geri ? Censur.
bello Protestantibus opem tulerunt, et Doc. Salamantic. et Vallisolet. de Hiber-
Catholicos oppugnarunt; quamque in- niae Bello.
*'
Cum
enim Pontifex dicat Anglos spondendum, quod etiam talis potestas a
adversus Catholicam religionem pugnare,
^^° ^^^^ ^'*' ^^ vindictam quidem male
rum, laudem vero bonorum. Sedul. in
eosque non minus ac Turcas oppugnari
debere Rom. xiii.
; eisdemque gratiis eos oppugnan-
" Rom.
tes prosequatur, quibus contra Turcas xiii. 5.
XI.] OF THE pope's temporal POWER OVER IRELAND. 631
"
Why, wicked Herod, dost thou fear.
And at Christ's corain<!, frown?
The mortal he takes not away,
That gives the heavenly crown."
that he may succeed thee, but that the world may faith-
*5 Acrostich. de Vita
SeduL in Hymno accepistitemporale regnum, acciperes
Christi. etiam sempiternum. Hujus enim pueri
**
Rex qui natus est, non venit reges
iste regnum non est de hoc mundo, sed per
pugnando superare, sed moriendo mirabi- ipsum regnatur in hoc mundo. Ipse est
liter subjugare; neque ideo natus est ut etiam sapientia Dei, quse dicit in Prover-
tibi succedat, sed ut in eum mundus fide- biis, Per me reges regnant. Puer iste
liter credat. Venit enim, non ut regnet Verbum Dei est ; Puer iste virtus et sa-
vivus, sed ut triumphet occisus ; nee sibi pientia Dei est. Si potes, contra Dei
de aliis gentibus auro exercitum quaerat, sapientiam cogita ; tuam perniciem ver-
in
sed ut pro salvandis gentibus pretiosum saris, et nescis. Tu enim regnum nulla-
sanguinem fundat. Inaniter invidendo tenus habuisses, nisi ab isto puero qui
timuisti successorem, quem credendo de- nunc natus est accepisses. Claud, lib. i.
buisti quferere salvatorem ; quia si in eum in Matth.
rredercs, cum eo regnares, et sicut ah illo
632 RELIGION OF THE ANCIENT IRISH. [cHAP.
thou workest thine own destruction, and dost not know it.
For thou by no means shouldst have had thy kingdom,
unless thou hadst received it from that Child which now is
born."
As for the censure of the doctors of Salamanca and
Valladolid, our nobility and gentry, by the faithful service
which at that time they performed unto the crown of
England, did make a real confutation of it. Of whose
fidelity in this kind I am persuaded, that I do
so well
assure myself that neither the names of Franciscus Zumel
and Alphonsus Curiel, how great schoolmen soever they
" Fathers of the
nor of the
were, Society," Johannes de
Ziguenza, Emanuel de Roias, and Gaspar de Mena, nor
of the Pope himself, upon whose sentence
they wholly
ground their resolution, either then was, or hereafter will
be, of any force to remove them one whit from the alle-
giance and duty which they do owe unto their king and
country. Nay, I am in good hope that their loyal minds
will so far evildistaste
lesson, which those great
that
rabbis of theirs would have them learn, that it will teach
them to unlearn another bad lesson wherewith they have
been most miserably deluded for whereas heretofore ^' wise
:
*"
Veritas sapienti nitet, cujuscunque i
veritatis testimonio magis attendendum
ore prolata fuerit. Gildas, in Cod. Cano- esse probatur.
num Cottoniano, tit. De veritate credenda, •^ In doctrina religionis non quid dica-
qiiocunque ore prolata fuerit. Similiter tur,sed quis loquatur attendendum esse.
Nennius, Praefat. in Historiam Britonum, Thorn. Stapleton. Defens. Ecclesiast.
MSS. in publica Cantabrigiensis Acade- Auctoritat. lib. lit. cap. 7, et Demon-
mic Bibliotheca : Non quis dicat, aut strat. Principior. Doctrinal, lib. x.
may see the light, and give them grace to receive the love
of the truth, that they may be saved! The Lord
likewise
that truth and peace may
grant, if it be his blessed will,
meet together in our days, that we may be all gathered
into ^°one fold under 07ie Shepherd, and that ^Uhe whole
earth may be filled with his glory ! Amen, Amen.
without my discovery.
The printed books which I cite lie as open to them
as they have done to me neither need they our help for
;
intention herein
being fairly, to deal
desire and not to
Chrysostomi. chus.
Johannes Erigena. 1185. *Giraldus Cambrensis.
858. *Nennius. 1204. Rogerus Hovedenus.
860. Photius. 1210. Robertus de Monte.
885. ^Ifredus Rex. Innocentius III.
890. Leo Imperator. 1216. Tuamensis Archiepisc. et
gliae.
um
fragmentum.
1074. *Lanfrancus. 1250. Matthaeus Parisiensis.
1080. *Gregorius VII. 1281. * Johannes Brampton.
1082. *Marianus Scotus. 1292.
* Bartholomaeus de Cot-
1085. * Johannes, ton.
Sulgenifilius.
1090. Ricemarchus, filius
ejus- *Annales Melrosensis Coe-
dem. nobii.
AN. DOM
Thatwhich concerneth the Pope''s Supremacy, and the
union of other churches with the Church of Rome, I have
here handled at large, because upon that only point the
Romanists do hazard their whole cause, ^acknowledging the
'
Etenim de qua re agitur, cum de quasritur, debeatne ecclesia diutius consis-
primatu pontificis agitur ? brevissime di- tere, an vero dissolvi et considere. Bel-
cam, de summa rei Christiaiife. Id enim larm. Praefat. in libros de Rom. Pontif.
640 TO THE READER.
prince that ever sate upon this throne, so the most jealous
2 3
2 Pet. ii. 10, 12, 18. Jude 8, 10.
SPEECH
DELIVERED IN
(OATH OF SUPREMACY.
s s
I
,
SPEECH '
OATH OF SUPREMACY.
For the
better understandino^ of the former we are in
the place to call unto our remembrance that exhorta-
first
1 2 '
1 Pet. ii.
13, 14. John XX. 23. Matt. xvi. 19, and xviii. Ifi.
3 ^
1 Tim. V. 17.
'
Tit. ii. 15. Rom. xiii. 4.
CONCERNING THK OATH OF SUTllEMACY. 645
to hum incense unto the Loi'd, hut to the priests the sons
^ ^ '"
'
Ezr:i vii. 26. ^j^tt. xxvi. 52. 2 Chron. xxvi. 18. 1 Tim. ii. 2.
046 SPEECH IN THE C ASTLE-CHAMBEE
11
As on the other side, that a spiritual I we see in Sententia lata super Charlas,
or ecclesiastical government is exercised anno 12 R. H. iii. that the bishops of
in causes civil or temporal. For is not England pronounce a solemn sentence oi
excommunication a main part of eccle- excommunication against the infringers
siastical government, and forest laws a of the liberties con.tained in Chartn de
special brunch of causes temporal r yet Fores fa.
CONCERNING THE OATH OF SUPREMACY. 6^7
folks to be offended, we
give not to our princes the minis-
tering either of God's word or of the Sacraments, (the
which thing the injunctions also lately set forth by Elizabeth
our Queen doth most plainly testify), but that
only pre-
rogative which we see to have been given always to all
godly princes in holy
Scriptures by God himself, that is,
that they should rule all estates and degrees committed to
their whether be or
charge by God, they ecclesiastical
temporal, and restrain with the civil sword the stubborn and
evil-doers."
If it be here objected,
that the authority of the Con-
vocation not a sufficient ground for the exposition of that
is
other Apostles had been alive. For I know that their com-
mission was very large, to ^^go into all the worlds and to
'^
'-
3Iark xvi. I J. Acts i.
25, 26.
CONCEllNING THE OATH OK SUPREMACY. 649
James Rex.
1 Corinthians x. 17-
- ^ *
'
.John i.
fi, 7. Heb. xii. 23, 24. Gal. iii. 27, 28. 1 Cor. xii. 12, 13.
commons' house of PAllLIAMENT. 655
For by one Spirit are we all baptised into one body, whether
we be Jews or Gentiles, whether we be bond or free and ;
in one spirit, with one mind striving together for the faith
of the Gospel ; and in nothing terrified by our adversaries.
Phil. i.
27, 28.
But howsoever God hath thus marshalled his Church in
a goodly order, ^terrible as an army with banners, yet such
is many for all this break
the disorder of our nature, that
rank, and the enemy laboureth to breed division in God's
house, that so his kingdom might not stand. Nay, often-
times it cometh to pass that the "^watchmen themselves,
who were appointed for the safeguarding of the Church,
'"prove in this kind to be the smiters and wounders of her ;
^
1 Cor. xii. 27.
"
Rom. xii. 5. ;
domo Dei populos seduxisse, praeter illos
7
Ephes. iv. 3 6.
**
Cant. vi. 4. qui sacerdotes a Deo positi fuerant et
" Hieron.
Cant.v. 7. prophetae.
'" "
Veteres scripturas scrutans, invenire Ephes. iv. 13.
'^
non possum, scidisse ecclesiam et de ;
Acts xx. 30.
656 A SERArON PREACHED I5EFOKE THE
fit that we should, as our adversaries do, put the truth unto
compromise, and to the saying of an Achitophel, whose
counsel must be accepted, as if a man had enquired at
the oracle of God. We all
agree that the Scriptures of
God are the perfect rule of our faith we all consent in ;
" for
Synod of the year 15(32, the avoiding of diversities
of opinions, and the establishing of consent touching true
19
Rom. xvi. 17. Gen. xvi. 12. a'tpeiTLV efiirecre'iv
to xijy eKK\t](Tiav
21 ovK ekuTTov ecrxt KaKov. " I
Gal. V. 15. cr)(t(7at say
^-
Vos ergo quare separatione sacri- and protest, that to make schism in the
lega pacis vinculum dirupistis ? Au- Church is no less evil than to fall
gust, lib. ii. de Baptismo contra Donat. into heresy." Chrysost. in Ephes. Horn.
Aeyto Kal CtKtjxapTvpofxai, otl tov cis XI.
T T
658 A SERMON PREACHED BEFORE THE
They know
^'^
full well that every kingdom divided against
itself is brought to desolation ; and every house divided
against itself shall not stand ; nor do they forget the
" make a
politician's old rule, divide et impera, division,
and get the dominion.'' The more need have we to look
herein unto ourselves, who cannot be ignorant how dolorous
solutio continui, and how dangerous ruptures prove to be
^~
unto our bodies. If therefore there be any comfort of
love, if the Spirit, fulfil our joy ; that
any fellowship of
ye be like-minded, having the same love, being of one accord,
of one mind ; and doing nothing through strife or vain-
glory. Remember, that as oft as we come unto the Lord's
table, so oft do we enter into new bonds of peace, and tie
ourselves with firmer knots of love together ; this blessed
communion being a sacred seal not only of the union which
we have with our Head by faith, but also of our conjunction
with the other members of the body by love.
Whereby as we are admonished to maintain unity among
ourselves, that there be no schism, or division, in the body,
so are we also further put in mind, that the members should
have the same care one for another : for that is the second
use which St Paul teacheth us to make hereof in 1 Cor. xii.
26, which he further amplifieth in the verse next following.
"^
23
Col. iii. 14, 15. Psalm cxxii. 3.
^* 2« ^^
i_3.
Psalm cxxxiii. 1. Matth. xii. 25. phn. ii.
commons' house of parliament. 659
one member suffer^ all the members suffer with it; or one
member be honoured^ all the members rejoice tvith it. And
then he addeth, Now ye are the body of Christy and mem-
bers in particular ; shewing unto us thereby, that as we
are all ^^ amawjULoi Kal (xv/u/u.€to')(^oi tjj? eTrayyeXias, con-
^'^
Curse ye Meroz, said the angel of the Lord, curse
ye bitterly the inhabitants thereof; because they came
not to help the Lord, help the Lord against the
to
-8
Ephes. iii. 0.
-^
2 Cor. vii. 3.
^>
Amos vi. 1, 6, 7-
•'''
Judg. v. 23.
^« •""s
Esther iv. 14.
Heb, xiii. 3.
T T 2
660 A SERMOK PREACHED HEFORE THE
are one body in Christ, Rom. xii. Ye are all one in Christ
5 ;
being many are one bread, and one body. Why ? because
tve are all partakers of that one bread ; namely, of that
*• ^-^
2 Cor.
2 Sam. xi. i. ix. 7, 8-
COMMONS HOUSE OF PARLIAMENT, 661
the Israelites
brought the ark of the covenant of
thither
the Lord of hosts, which dwelleth between the cherubims.
verse 4, and yet was that no other but this relative kind
of presence whereof now we speak ; in respect whereof also
the shewhread is in the Hebrew named D''32n Dn*?, the
bread of faces, or, the presence-bread. see with us We
the room wherein the king's chair and other ensigns of
state are " the chamber of
placed is called presence,"
although the king himself be not there personally present.
And as the rude and undutiful behaviour of any in that
^*
"=*
1 Cor. xi, 27. Matth. xi. 9.
664 A SERMON PREACHED BEFORE THE
Christ,
fiesh, and of his bones ; and this is that eating
of the fiesk
of the Son of man, and drinking of his blood, which our
Saviour insisteth so much upon in the sixth of John.
« 1 John V. 12.
*s
John vi. 57- I
^^
1 Cor. i. 9. ^ Heb. iii. 14.
••' *« John «'
Isaiah ix. 6. i. 12. Ephes. v. 30, 32.
commons'' house of I'AKLIAMENT. 665
nothing ; a man should never be the better, nor one jot the
holier, nor any whit further from the second death, if he
had filled his
belly with it. But the manner of feeding
on this flesh which Christ himself commendeth unto us,
is of such profit, ^Hhat it
preserveth the eater from death,
and maketh him to live for ever. It is not therefore such
an eating that every man who
bringeth a bodily mouth
with him may attain ; but
of a far higher nature,
unto it is
•"•2
John vi. 52. » Jq^^ iii, 4_ , 55
John vi. fiS, 64.
=*
John vi. 35, 3H. ^^
John vi. 50, 51, 51, 58.
666 A SERMON PREACHED BEFORE THE
>^*
Acts 21. «« «''
iii. I\Iatt, xxviii. 20. p:phcs. iv. 16.
668 A SERMON PKEACHED BEFORE THE
yet not I, hut Christ liveth in me; and the life which I
now live by the faith of the Son of God,
in the jlesh I live
«7 Habak. ii. 4 : Rom. i. 17 ; Gal. iii. Domini, Serm. xi. By the one we have
11; Heb. X. 38. life, by the other we have it more abun-
«8
Gal. V. 5.
69 Gal. ii. 20. dantly. John x.'lO.
70 John 12. " iu. 17-
7^ John iii. 34. 75
John i. 16.
i.
Ephes.
72 Heb. iii, 14.
76 Phil. i. 19. 77 Rom. i. 17.
7^
73 Aliud est nasci de Spiritu, aliud pasci 7« 1 Thess. iii. 10. Luke xvii.5.
^"
de SpiritUj saith St Augustine de Vei-bis Coloss. ii. fi, 7.
commons' house of pakliament. 669
Supper, he doth not feed us with bare bread and wine, but
if we have the life of faith in us, (for still we must re-
3" ^^ "^
8"2Cor. iv.7. 1 Cor. i. 21.
I
Ephes.iii. 16,19. 9Cor.iii. f),8.
-'" »*
1 Cor. X. 16. :
1 Cor. xii. 13.
commons' house of parliament. C7I
of devils.
as the Lord's
Whereby we may collect thus much, that
Supper is a seal of our conjunction one with another and
with our
Christ Head, so is it an evidence of our dis-
junction from idolaters, binding us to disavow all communion
with them in their false worship. And, indeed, the one must
the nature of
necessarily follow upon the other, considering
this heinous sin of idolatry is no ways stand
such that it can
with the fellowship which a Christian man ought to have
both with the Head and with the body of the Church. To
this purpose in the sixth of the second to the Corinthians
we read thus :
^^
What agreement hath
the temple of God
with idols for ye are
? the temple of the livirig God, as God
hath said, I will dwell in them, and walk in them, and
I will be their God, and they shall be my people. Where-
fore come out from among them, and be ye separate,
saith
the Lord, and touch not the unclean thing, and I ivill
receive yoic ; and in the second chapter of the Epistle to
the Colossians, ^'^Let no man beguile you of your reward in
a voluntary humility and worshipping of angels, intruding
into those things which he hath not see7i, vainly puffed up
using humility, and saying, that the God of all was invisi-
ble, and and incomprehensible and that it was
inaccessible, ;
®' Concil. Laodicen. Can. XXXV. "Ort ^^"Oti eyicoTeXnre tov KvpLov i]fxuiv
oil &ei XpicTTicaiovs kyKaTaXelirew TijV j
tov v\6v tov Qeou, Kai
^\i)(tovv 'S-pia-Tov,
'""
Incaute nimis, qu£e a Catholicis es- hanne norunt Calvinistae, sintne angeli
sent antiquitusinstituta,h£Ereticis, quorum adorandi ? Bellar. de Sanctor. Beatitud.
nulla esset niemoria, tribuens. Id. ibid. lib. i.
cap. 14.
'"' '"-
Cur nos repreheiidimur, qui t'acimus Hie aperte S. Jacob aiigelum invoca-
quod Johannes fecit? num melius Jo- vit. Id. ibid. cap. I!l.
U U
674 A SERMON I'llEACIIED BEFOllE THE
"•^
See for this the excellent Homily of 'M 105
Psalm cxxxv. 15.
lCor.x.7,8.
i»« '"'
the Peril of Idolatry. Rev. ix.20. Exod. xxxii. 4.
commons" house of parliament. 675
Jupiters? or, when their blocks were so old that they had
need to have new placed in their stead, did
they think by
this
change of their images that they made change also of
their gods? Without question they must so have thought,
if they did take the very images themselves to be their
gods; and yet the Prophet bids us consider diligently, and
we shall find that the heathen nations did not change their
gods, Jerem. ii. 10, 11. Nay, what do we meet with more
usually the writings of the Fathers than these answers
in
of the heathens for themselves.? " ^*We
worship the gods
"
^°^We fear not them, but those to whose
by the images."
image they are made, and to whose names they are con-
" ""I do not
secrated." worship that stone, nor that image
which is without sense." " "'I neither worship the image
nor a but by the bodily portraiture I do be-
spirit in it ;
erect images
only to the honour of the true God, and of
his servants the saints and
angels. To this I might oppose
that answer of the heathen to the Christians: " "^We do
not worship evil spirits such as you call angels, those do
:
""'
Deos per simulacra veneramur. vVr- colo; sed per effigiem corporalem ejus rei
nob. lib. vi. advers. Gentes. signum intueor, quam colere debeo. Id.
'"9
Non ipsa, inquiunt, timemus, sed in Psal. cxiii. Cone. 2.
eos ad "- Non colimus mala damonia
quorum imaginem ficta, et quorum ange-:
nominibus consecrata sunt. Lact. Divin. los quos nos colimus, vir-
dicitis, ipsos et
Institut. lib. ii. cap. 2. tutes Dei magni, etministeria Dei magni.
"" Non ego ilium lapidem colo, nee Id. in Psal. xcvi.
illud simulacrum quod est sine sensu. "^ Utinam
ipsos colere velletis ; facile
Augustin. in Psal. xcvi. ab ipsis disceretis non illos colere. Id.
"' Nee simulacrum nee da?monium
ibid.
676 A SERMON PREACHED BEFORE THE
'>*
Judges xvii. 3, 13. mount Carmel, nun simulacro aul templo,
'15
2 Kings X. 1«, 29, 31. sed lira tantum ; so it might be that the
>'«
Trebellius Pollio, in the Life of Athenians also did the like, especially if
Claudius, calleth the God of iMoses iii- we consider that their ara misericordicB
certum Numen ; so doth liucan the God (which possibly might be the same with
of the Jews, Pharsal. lib. ii. Et dedita this) is thus described by Statins, lib. xii.
sacris Incerti Judcea Dei. As therefore Thebaidos Nulla antem effigies., nnlli
:
the Jews, by the relation of Tacitus, commissa metallo Forma Dei; mentesha-
Hist. lib. ii.
worshipped their (Jod in bitare et pectora fiaudet.
commons'' iiousk ok taki.iament. 677
himself, the true God, who was then speaking unto them
in the mount, did come within the compass of the idolatry
which was condemned in that commandment.
In vain, therefore, do the Romanists go about to per-
suade us that their images be no idols, and as vainly also
do they spend time in curiously distinguishing the several
1''
Ausonius, Epigram, xi.
678 A SEllMON PKEACHED BEFOllE THE
e'l^uoXoXaTfjeia^
St Peter calleth them, that is abominable
idolatries), doth insinuate thereby that ^'^some worship of
cap. 0.
'-'
Some idolatry, he should say ; for that
-'^
Crux Icgati, quia dcbctur ei latria. is St Peter's word. 1 Pet. iv. 'i.
COMMONS HOUSE OF PARLIAMENT. 679
it had not been enough for him to match the scribes and
Pharisees in impiety, who ^~*made the commandment of God
'--
Gab. Vasquez. de Adorat. lib. ii. gelica locum habere debet. Vasquez.
Disput. IV. cap. 3, sect. 74, 75. ibid. cap. 4, sect. 84.
'-^
Cum fuerit juris positivi et casremo- '24
Matt. XV. 6 Mark vii. 9.
;
nialis ilia legis ]\losaicae prohibitio, tem- •25
Rev. xvii. 5.
pore legis evangelicaBdebuitcessare, atque
'28
id, quod alias jure naturali licitum et ho- Vasquez. de Adorat. lib, iii. Disput.
nestum est, ut imagines depingere, et illis I. cap. 2, sect. 5, 8, 10.
'^''
Concil. Trident. Sess. xiii. cap. 5. rabantur, vel pannum rubrum in hastam
'^'
Tolerabilior est enim error eoriim elevatum, quod narratur de Lappis, vel
qui pro Deo colunt statuam aiiream aut viva animalia, ut quondam JE^y\)tn,
aut alterins matericP imagi-
argenteani, quam eoTum qui frustum panis. Coster,
nem, quo modo gentiles deos suos vene- Ench. cap- 12.
commons'' house 01- I'ARLIAMENT. 681
right intention, neither will the one prove bishop, nor the
other priest; and so with what intention soever either the
one or the other doth consecrate, there remaineth but bread
still. Neither doth the inconvenience stay here, but ascendeth
upward to all their predecessors, in any one of whom if
there fall out to be a nullity of priesthood, for want of
intention either in the baptizer or in the ordainer, all the
130
Neque potest certus esse certitudine non conficiatur, et intentiopem alterius
lidei, se percipere verum sacramentum, nemo videre possit. Bellannin. dc Jus-
cum sacramentum sine intcntionc niinistri tificat. lib. iii. cap. 8.
682 A SEKMON PREACHED BEFORE THE
needs confess that they are in no better case here than the
Samaritans were in, of whom our Saviour saith,
'^'
Ye tvorship
ye know not what ; but we know that what they worship (be
the condition or intention of their priest what it will be) is
bread indeed; which while they take to be their God, we must
still account them guilty of spiritual fornication, and such
as is not so much as named amongst the Gentiles.
fornication
These, then, being the idolaters with whom we have to
deal, let us learn, Jlrst, how dangerous a thing it is to com-
municate with them in their false worship for if we : will
be ^^^
partakers of Babylon's sins,
we must look to receive
of her plagues. Secondly, we are to be admonished, that
food man, and gave excellent counsel unto his lewd sons;
because his
yet we know
^'"^'^
sujferest
that woman Jezebel, which calleth herself a pro-
to teach and to seduce my servants to commit
phetess,
fornication, and to eat things sacrificed unto idols.
In the second of Judges God telleth the children of
Israel, what mischief should come unto them by tolerating
^'~
the Canaanitish idolaters in their land: They shall be
they run mad with it, and are transported so far that no
tolerableterms can content them, until they have attained
to utmost pitch of their unbridled desires: for com-
the
nor rebellion, nor
passing whereof there is no treachery,
murder, nor course whatsoever, that, without all
desperate
remorse of conscience, they dare not adventure upon.
'^"
'3"
Lcvit. xix. 29. '^^ Num. xxxiii. o'». Rev. xvii. 2, 1.
684 A SERMON PREACHED BEFORE THE
that " ""'there is no doubt but the Pope may depose all
For
kings, when there is a reasonable cause so to do.""
'*3 adest evidens notitia cri- vatur regno, ita ut non possit justo titulo
Quando
si modo els illud possidere ; ergo extunc poterit tan-
minis, licite possunt subditi,
a potestate quam omnino tyrannus tractari, et conse-
vires suppetant, eximere se
inter-
suorumprincipum ante Judicis sententiam i
'
quenter a quocunque private poterit
fici. Fr. Suarez. Defens. Fid. Cathol. lib,
declaratoriam. Uannes in Thorn, ii. 2,
vi. cap. 1, sect. 1 1-
QusEst. xii. Artie. 2. l
COMMONS HOUSE OK I'AHLIAMENT. G85
observing. He
maketh no scruple at all to take away the
man''s life, only he would advise that he be not made away
tantum poterit expelli vel interfici, qui- palam in hostem reipublicae irruere ; sed
bus ipse id commiserit. Quod si nuUi non minoris prudentiae, fraudi et insidiis
executionem imperet, pertinebit ad legiti- locum captare, quod sine motu contingat,
mum in regno successorem ; vel si nullus minori certe periculo publico atque pri-
inventus fuerit, ad regnum ipsum specta- vato. Jo. 3Iariana, de Reg. Instit. lib. i.
bit. Id. ibid. sect. 18. cap. 7.
'*7 armis posse occidi '*"
Itaque aperta vi et In ejus vitam grassari quacunque
tyrannum, sive impetu in regiam facto, arte concessum, ne cogatur tantum sciens
sive commissa pugna, in confesso est. aut imprudens sibi conscire mortem. Id.
Sed et dolo atque insidiis exceptum, quod ibid, in fine.
fecit Aiod, &c. Est quidem majoris vir-
686 A SEllMOX PREACHED BEFOIIE THE
"^Yet poison him you may, if you list, so that the venom
be " externally applied by some other, he that is to be killed
helping nothing thereunto namely, when the force of the
;
grounds of nature and reason that any such thing should be.
Thus we see what pestilent doctrine is daily broached
by these incendiaries of the world ; which what pernicious
effects hath produced, I need not go far to exemplify
it :
this assembly and this place cannot but call to mind the
nexus, sive de fidelitate regi prsstanda, sapientibus ferreum putabatur, minus sit
sive de dispensatione non admittenda, quam stramineum. Id. ibid.
pariter dissolutos fore. Imo aliud dicam
688 SERMON EEFOllK THE COMMONS.
doms out of her sight, and her adulteries from, between her
breasts ; her repent of her murders, and her sorceries,
let
2 Timothy II. 7-
152 1**
2 Kings ix. 22. Hosea ii. 2.
"3 Rev. xvii. and xviii. 23.
"5 1 Cor. X. 15.
2, 5,
BRIEF DECLARATION
OF THE
AND THE
PROFESSED THEREIN.
X X
A SERMON,
Num. 2 »
'
X. 35. Psalm Lxviii. 1. Ephes. iv. 8, 10.
X X2
692 A SEKMOX TKEACHED
up on high, both triumph over his and our foes, (lie led
to
gold about it, (Exod. xxxvii. 2), than which what could be
more fit to set forth the state of our King ? for thus we
see Jesus crowned with glory and honour, Hebrews ii. 9-
*
Heb. ix. 4.
"
Rom. X. 4.
' 9
Heb. xii. 24. PsalmxL. 7, 8; Heb. x. 7-
'"
•^
Isaiah Liii. 5. Psalm cxxxii. 14, and Lxviii. 16.
' 1'
Matt. iii. 15, and v. 17. Ps. cxxxii. 8, 9, IK; 2 Chron. vi. 41.
BEFORE ins MAJESTY, 693
with us always, even uiito the end of the world ; for these
were the gifts that, when he ascended into heaven, he did
bestow upon men.
This the Prophet layeth down thus ^'^Thou hast ascended :
""
citeth it thus When he ascended up on high, he gave
:
gift unto
men). And for the ministry of the word, he
himself intimateth as much
commission given to the
in his
'- "^
Acts X. 38. Acts iii. 21. Rev. xi. 19.
'3
Mark xvi. 1!).
'"
Matt, xxviii. 20.
''
"^
Jolin xvii. 4. Psalm i.xviii. 18.
' John xvi, 28, and xix. 30.
-"
Ivphcs. iv. 8.
694 A SERMON PREACHED
-'"
Col.i. 10. -•=
23.
; !1,
| Ephes. i.
BEFORE HIS MAJESTY. 695
gather thee from the west; I will say to the north. Give
up, and to the south. Keep not back : bring my sons from
far, and my daughters from the ends of the earth ; even
every one that is called by my name.
Thus must we conceive of the Catholic Church as of
one entire body, made up by the collection and aggrega-
tion of all the faithful unto the unity thereof; from whicli
union there ariseth unto every one of them such a relation
to, and a dependence upon, the Church Catholic, as parts
use to have in respect of their whole. Whereupon it fol-
loweth, that neither particular persons nor particular churches
are to work as several divided bodies by themselves, which
is
ground of all schism, but are to teach, and to be
the
as parts
taught, and to do all other Christian duties,
unto the whole, and members of the same com-
conjoined
monwealth or corporation and therefore the bishops of the
;
2' 28 ''"
1 Pet. ii. .V 1 Qor xii. 13.
-"•'
Psalm ii. 8. Isaiah XLiii. n—J.
696 A SERMON PREACHED
hold it a
thing ^^not much material, so they profess the faith
of Christ, whether they do it in the Catholic communion or
out of it ; or else, which is worse, dote so much upon the
perfection of their own part, that they refuse to join in
fellowship with the rest of the body of Christians ; as if
they themselves were the only people of God, and all wis-
dom must live and die with them and their generation.
And herein, of all others, do our Romanists most fear-
3'
Augustin. Epist xlviii. Quam ubi fidem Christi teneremus ; sed gratias
multi nihil interesse credentes in qua Domino, qui nos a divisione coUegit, et
quisque parte Christianus sit, ideo per- hoc uni Deo congruere, ut in unitate cola-
manebant in parte Donati, quia ibi nati tur, ostendit,
32 33
erant, et eos inde discedere atque ad Ca- Rev. xvii. 18. n,id. 15.
3^
tholicam nemo transire cogebat. Et pauUo Ibid. 5.
''
post
: Putabamus quidem nihil interesse Ibid. 3 and 7.
BEFORE ins MAJESTY. 697
she may not go beyond her line, and boast herself to be the
root of the Catholic Church, but be contented to be borne
3"
Gal. iv. 2fi. -^^
Rev. xviii. 7-
•'"
Rom. xi. 20—22.
698 A SERMON PREACHED
the Catholic Church subsist for all that, as having for her
foundation neither Rome
Rome's Bishop, but Jesus nor
Christ, the Son' of the living God. And yet this proud
dame and her daughters, the particular Church of Rome
I mean, and that which they call the Catholic-Roman, or
•""^
Subesse Romano Pontifici omni hu- necessitate salutis. Bonifa. viii. in ex-
manae creatuifE declaramus, dicimus, defi- travag. De majoritate ct obedientia, cap.
nimus, et jironunciamus omnino esse de Unam sanctam.
BEFORE illS MAJESTY. 699
of the Church, but hold the truth of it, cannot find in our
hearts to pass such a bloody sentence upon so many poor
souls that have given their names to Christ. He whose plea-
sure it was to spread the Church's seed so far, said to east,
west, north, and south, Give; it is not for us, then, to say.
Keep back. He
hath given to his Son the heathen for his
inheritance, ayid the uttermost parts of the earth for his
»«
1 Cor. i. 2. rum Commentariorum auctor) in Psalm,
" Ecclesia ex pluribus personis con- xxiii.
•-
gregatur ; et tamen una dicitur propter Ephes. iv. ,).
pendeth.
Now, in the next place, for the further opening of the
**'
Aoyos aTTodeiKviii /mt] aWo t1 to -rf/s (rdai, Toiis 6e aWous ev fiaQi]Twv /LLOtpu
otaCTTatreajs x^s AutLvwi/ eff/cX.jjcr/as Kal viraKouovTWi e^eLV Kal otl to tolovtuu
I'lixwv /U6)(/0t Tov irapovTu^ aiTiou elvai, rj dXKoTpiOV Toil' dTTOOToXlKWU Kul TTttTpl-
TO /mij fSouXeadai tov UaTrov oLKOVjxevLKU) Kwv vofxcou Kal 'rrpd^eiov.
^'
(Tviiodo) Ti}vTov dfi<pi(r(i}jTovfjiivov didyvui- 1 Cor. iii. 10—12.
<TLv etTLTpexf/ai, dW avTov fiovov StSd- « Heb. vi. 1.
who looketh upon the one and the other would hardly
think that one heaven should receive them both. But
although the one doth so far outstrip the other in the prac-
tice of new obedience, which is the Christian man's race,
yet are there certain fundamental principles in which they
both concur, as ^°a desire to fear God's name, ''^repentance
^^
for sins past, and a sincere purpose of heart for the time
to come to cleave unto the Lord ; which whosoever hath
is under
mercy, and may not be excluded from the commu-
nion of saints. In like manner for the intellectual part :
^'^
the first principles of the oracles of God,
as the Apostle
calleth them, hold the place of the common foundation,
in which Christians must be grounded; although ''^some
all
s*^
Neh.i. 11.
52
Acts xi. 23. « Heb. V. 12.
5' 5^ 55
Luke xiii. 3, 5; Heb. vi. 1. Ibid. V. 13, 14. Jude 3.
BEFORE HIS MAJESTY. 703
«« =7
Tit. i. 4. 2 Pet. i. 1. oiio-ijs ovTC o iroXv irepi auTrji Cvvdfxevo^
^^
Regula fidei, pusillis magnisque elireXv tirXeovciffev, oiixe o to oXiyov j)/\«t-
communis. Aug. Epist. lvii. xoi/jjcre. Irenaeus lib. i.
cap. 3.
'* «"
Mias yap Kal tt/s aiiTijs 7ri(rT£u)>,- Exod. xvi. 18.
704 A SERMON PREACHED
''
Sacramentumfidei. Aug.Epist.xxiii. '''
Fr. Siiarez. Tom. ii. in part, ii
"*-
Ilabetur apud Epiphanii in Haeres. Thorn. Disp. iv . in. sect. 2.
I.XXII.
KliFORE HIS MAJESTY. Y^'*^
which is
badge and cognizance whereby tlie believer is
the
to be differenced and distinguished from the unbeliever.
The Creed which the Eastern churches used in baptism
was larger than this being either the same, or very little
;
received from the bishops that were before us, both at our
first
catechizing and when we received baptism and as we ;
''
Ka66t)s 'Trape\d(iofiev irapd twv irpo lib.i. cap. 8. {al. 5.) et Theodoret. lib. i.
" as that
it unto us
principle in which all that pi'ofess the
faith of Christ do necessarily agree, and the firm and only
FOUNDATION against which the gates of hell shall never
prevail.'"
It is a matter confessed therefore by the Fathers of
Trent themselves, that in the Constantinopolitan Creed,
or in the Roman Creed at the farthest, (which differeth
«» firmum
Concil. Trident. (Sess. 3.) Symbo- et unicum, contra quod porta in-
lum fidei, quo sancta Romana Ecclesia nunquam prsevalebunt, totidem ver-
feri
utitur, tanquam principium illud in quo bis, quibus in omnibus ecclesiis legitur,
omnes qui fidem Christi profitentur ne- exprimendum esse censuit.
««
cessario conveniunt, ac fundamentum . 1 Cor. iii. 12.
BEFORE HIS MAJESTY. 7^7
'" ^^
1 Cor. iii. 14. Ibid. ver. 15. ,
versales, nempe quas universa ecclesia Canus Loc. Theolog. lib. xii. cap. 11. .;
Y Y 2
708 A SEKMON PREACHED
"
'^though the faith be not altogether destroyed by them,
is it evil at ease and shaken, and as it were
yet disposed to
corruption. For as there be certain hurts of the body which
do not take away the life, but yet a man is the worse for
them, and disposed to corruption either in whole or in part;
as there be other mortal hurts which take away the life ;
they are removed off, the less necessary doth the knowledge
of such verities prove to be, and the swerving from the
truth less dangerous.
Now, from all that hath been said two great questions
may be resolved which trouble many. The first is, What
we may judge of our forefathers who lived in the communion
of the Church of Rome .'' Whereunto I answer, that we
have no reason to think otherw^ise, but that they lived and
died under the mercy of God. For we must distinguish
the papacy from the Church wherein it is, as the Apostle
doth '^antichrist from the temple of God wherein he sitteth.
The foundation upon which the Church standeth is that
common faith, as we have heard, in the unity whereof all
Christians do generally accord. Upon this new foundation
antichrist raiseth up his new buildings, and layeth upon
it not hay and stubble only, but far more vile and per-
nicious matter, which wrencheth and disturbeth the very
foundation itself. For example It is a ground of the :
Catholic faith, that " Christ was born of the Virgin Mary ;"
which in Scripture is thus explained: '^God sent forth his
Son, made of a wom^an. This the papacy admitteth for
a certain truth, but insinuateth withal, that upon the altar
'^ Necessario oportet distinguere alios aliae vero sunt laesiones mortales,
parte ;
gradus propositionum, per quas etiamsi quae vitam eripiunt ; ita sunt quidam
fides non destruatur omnino, tamen male gradus propositionum, continentes doctri-
habet, et quatitur, et quasi disponitur ad nam non sanam, etiamsi non habeant
corruptionem Sicut sunt quaedam cor-
. haeresim manifestam. Dominic. Bann^s.
porum laesiones quae non auferunt vitam, in 2am 28b, Quaest. xi. Artie. 2.
'^
sed male habet homo disponi-
per eas, et 2 Thes. ii. 4.
"^
tur ad corruptionem aut in toto aut in Gal. iv. 4.
BEFORE HIS MAJESTY. 709
"6
Per verba consecrationis vere et rea- nelii a Lapide Comment, in Esai. vii.
" "8
Yqy there be some things which it is better for a man to
be ignorant of than to know ;" and the "not knowing of those
profundities, which are indeed the depths of Satan, is, to
those that have not the skill to dive into the bottom of such
any question, but that God hath fitted a subject for his
mercy to work upon. And yet in saying thus we do nothing
less than say, that such us these were Papists either in their
life or in their death members of the Roman Church
:
82
2 Thess. ii. 12. rus sit mendacii pater, non tamen vel
"3 In ipsa Catholica ecclesia magno- eft'ecisse hactenus vel eftecturum posthac,
pere curandum est, ut id teneamus quod ut haec doctrina Catholica, omnium Chris-
ubique, quod semper, quod ab omnibus tianorum consensu semper et ubique rata,
creditum est; hoc est etenim vere pro- aboleatur; quin potius illam in densis-
piieque Catholicum. Vincent. Ijirin. sinia maxime involutarum ])erturbatio-
cent. Haeres. cap. 3. nuni caligine victriceni exstitisse, et in
8* animis et in apcrta confcssionc Christi-
Quicquid vcl molitus sit vel molitu-
k
712 A SEKMON PREACHED
wanings.""
Thus, if at this day we should take a survey of the
several professions of Christianity that have any large spread
in any part of the world, as of the religion of the Roman
and the Reformed churches in our quarters, of the Egyp-
tians and Ethiopians in the south, of the Grecians and
other Christians in the eastern parts, and should put by the
points wherein they did differ one from another, and gather
into one body the rest of the articles wherein they all
did generally agree ; we should find, that in those propo-
sitions which without all
controversy are universally received
in the whole Christian world, so much truth is contained
as, being joined with holy obedience, may be sufficient to
bring a man unto everlasting salvation. Neither have we
cause to doubt, but that "^^a* many as do ivalk according
to this
rule, (neither overthrowing which they have that
builded by superinducing any damnable heresies thereupon,
nor otherwise vitiating their holy faith with a lewd and
wicked conversation,) peace shall he upon them, and mercy,
and upo7i the Israel of God.
Now these common principles of the Christian faith,
which we call KoiroTncrTa, or things generally believed of
all, as they have and " antiquity,"" and
"
-'^universality"'
" consent""
concurring with them, which by Vincentius's
rule are the special characters of that which is truly and
they have still held out, and been kept as the seminary
of the Catholic Church in the darkest and difficultest
times that ever have been : where if the Lord of hosts
had not in his mercy reserved this seed unto us, we should
long since ^~have been as Sodom, and should have been
like unto Gomorrah. It cannot be denied indeed, that
Satan and his instruments have used their utmost endeavour
I either to hide this light from men's eyes by keeping them
in gross
ignorance, or to deprave it by bringing in pernicious
heresies ; and that in these latter ages they have much
prevailed both ways, as well in the West and North as
in the East and South. Yet far be it, for all this, from
any man
^^
to think that God should so cast away his
people, that in those times there should not be left a rem-
nant according to the election of grace.
The Christian Church was never brought unto a lower
ebb than was the Jewish synagogue in the days of our
Saviour Christ, when '^''the
interpreters of the law had
taken away the key of knowledge; and that little know-
ledge that remained was miserably corrupted, not only
with the leaven of the Pharisees, but also with the dam-
nable heresy of the Sadducees. And yet a man at that
time might have seen the true servants of God standing-
together with these men in the selfsame temple ; which
might well be accounted, as the house of the saints in regard
of the one, so a den of thieves in respect of the other.
When the pestilent heresy of the Arians had polluted the
whole world, the people of Christ were not to be found
among them only who made an open secession from that
wicked company, but among those also who held external
communion with them, and lived under their ministry ;
«»
''7
Isaiah i. 9. Rom. xi. 2, .i.
jam sub antichristi sacerdotibus Christi
«»
Luke xi. 52.
populus non occidat. Hilar, cont. Aux-
""
J']t hujus quidein usque adluic im- entium.
jiietatis occasio per fraudem perficitur, ut
714 A SERMON PREACHED
tion thereof was mortal; and yet God had his people there,
whom he preserved from the mortality of that infection.
Else how should he have said, ''-Come out of her, my people,
that ye be not partakers of her sins, and that ye receive
not of her plagues? If the place had not been infectious,
he should not have needed to forewarn them of the danger
wherein they stood of partaking in her sins ; and if the
infection had not been mortal, he would not have put them
in mind of the plagues that were to follow ; and if in the
81
Rev. ii. 13.
^^ Rev. xviii. 4. Et quicunque longius attendit aream,
93 Matth. xiii. 24, 25. paleam solummodo putat ; nisi diligen-
s* Infelix lolium, et steriles dominan- tius intueatur, nisi manum porrigat, nisi
paleam, se non jam tangunt, et quasi non granorum. Serm. ccxxi. de Tempore,
se noverunt, quia interccdit medio palea. Tomo X, Oper. August.
BEFORE HIS MAJESTY. ']15
that ever
preach no new faith, but the same Catholic faith
hath been preached neither was it any part of our meaning
;
"^
Necessarium necessitate niedii ap- bis etiam sine culpa nostra, non excusa-
pellant theologi illud, quod ex lege ordi- bunt nos ab seterna morte ; quamvis non
riaria Dei sic ad salutem necessarium est,
fuerit in nostra potestate ilia assequi.
ut quicunque etiam ob ignorantiam in- Quamadmodum etiam si non sit nisiuni-
vincibilem vel quacunque alia de causa cum remedium, ut aliquis fugiat mortem
idnon fuerit assecutus, is nequeat etiam corporalem, et tale remedium ignoretur
salutem. Greg, de Valentia, et ab infirmo et medico, sine dubio peri-
consequi
Tom. III. Commentar. Theolog. Qutest. bit homo ille. Dom. Bannes, in 2am
II. Punct. 2, col. 29it. Ilia qua sunt 2a', Qu;cst. ii. Art. P>, col. ^U?^.
evil, because it
signified unto them, that as now, while
"^^
following That I may know him, and the power of
:
'0*
Phil. iii. 10. 'o*
2 Cor. v. 21. "' Heb. V. 2. Aristot. Ethic, lib. iii.
'»« '»7
1 Pet. ii. 22. Rom. i. 21. cap. 1. 'Ayi/oei yuey ohv tto.'s n jJ.O)(pijpds
'08
Ibid. ver. 18. a Sel TTpaTTeiv, Kal uiv Si} dcpeKTeov. Kal
'»9
Psalm xcv. 10; Heb. iii. 10. Old Ti]v TOLa{iTi)v dfiapTidV dSiKoi Kal
"" Heb. ix. 7, compared with Levit. 1 oXms kukoI yii'ovrai,
xvi. 16, 17. "2 James ii. 8. "•'
James iii. 13.
1
720 A SERMON PREACHED
of God, who loved me, and gave himself for me, saith
the Apostle, Gal. ii. 20. The children of Israel in the
wilderness being stung with fiery serpents, were directed,
for their recovery, to look upon the brazen serpent ;
z z
722 A SERMON PREACHED
thereby made a perfect man. end also dotli And for this
the Apostle here shew that the ministry was instituted,
^^^that we henceforth should he no more children, as it is
in the words
immediately following in my text, but that
we might grow up into him in all things, which is the
head, even Christ. For the perfection which the Apostle
here speaketh of is not to be taken absolutely, as if any
absolute perfection could be found among men in this
life, but in comparison with childhood ; as the opposition
is more clearly made by him Cor. xiv. 20, Brethren,
in 1
say, of man''s estate. And Heb. v. 13, 14, Every one that
useth milk is unskilful in the word of righteousness; for
he is a babe : but strong meat belongeth to them that
are perfect, that is, that are of full age, as our inter-
grow apace, other graces also must hasten and ripen and
grow proportion ably with it else thou mayest justly suspect
:
'26 '27
Ephes. iv. l(i, Heb. xiii. 20, 21,
THE END.
2 22
INDEX OF SUBJECTS.
Abraham's bosom, what it means, 239, Aidan, Pope, the worship of angels con-
242, et seqq. demned by, 406.
Absolution, admitted in the Church of Eng- Adrian, his reverence for Scripture, 522 ;
land, 99. That absolute forgiveness of labours for the conversion of the heathen,
sins belongs only to God, formerly al- 618 ;
his character, 614.
lowed in the Church of Rome, 100, and Alexander III., Bull of that Pope, grant-
taught by the Fathers, 101—105. The ing the kingdom of Ireland to Henry II.,
also in preaching, 120 — 123; illustrated Angels, worship of, forbidden as idolatry,
mited, 128 —
131. Contrition a necessary Anointing for burial, 295.
condition of it, 132. Equivocation of the Antiquity, its opinions not always to be pre-
efficacy of the priest's absolution de- Apollo, why called Delius and Pythius,
pends on the conversion of the penitent, 284.
134—138. Repentance indispensable to Apostles, their authority universal, 648.
forgiveness, 139. Unconditional absolution Aquisgran, Council of, 162.
first used among heretics, 141 — 144. In Archbishops, the order existed in Ireland,
what cases penance was anciently relaxed, in early times, 587 elected without the
;
in the ancient Irish Church, 561. Armenian Church, prayers for the dead
in, 181 confession of the Armenians,
Adam, opinion of the Fathers concerning ;
his soul, 254 said to have been raised what it states respecting our Lord's de-
;
tradition respecting the place of his bu- Ascension of Christ, shadowed in the re-
310. moval of the Ark, 691.
rial,
Adamantius, freedom of will defined by, Attrition, as taught in the Church of Rome,
447. what it is, 133, 138.
726 INDEX OF SUBJECTS.
Austin, the monk, British Bishops refuse knowledge of, the essential foundation,
to submit to, 613. 720.
Church, the, its state at present imperfect,
Baptism, what it signifies, 357. 577, 578 dissensions in, apt to arise
;
Basil, St, said to have freed Cappadocia when at peace externally, 656.
it is
Bishops, mode
of their election, in early the duty of communion, 695 this duty ;
Cashel, Council of, order taken by it, for guish the Catholic verities acknowledged
introducing the use of the Roman Catho- in the Church of Rome from its corrup-
lic Liturgy throughout Ireland, 549. tions, 708. Many members of the Romish
Catechumens, what required of them by Church have lived in ignorance of its
the Church, 703, 706. abuses, 709, but none in ignorance of the
Cavaillon, Council of, opinion held there principles necessary to salvation, 710.
respecting confession, 92. Those doctrines which are truly Cathohc
Cedd, Bp. severity of his life, 575. have been acknowledged in every Church,
Charlemagne, condemns the use of images, —
711 713. Errors in a Church do not
443. prevent its communicants from having
Chrism, in baptism, not used by the ancient a knowledge of saving truth, 713. The
Irish, 558. reformed Church still essentially the same
Christ believed by the Fathers to have
;
as when it was corrupt, 714. Unity of
descended into the lowermost hell, 256, knowledge required in the members of
et seqq. (See Hell.) What meant by the Catholic Church, 715 knowledge of ;
some points, and yet concur in essentials, Cycle, difference between the Alexandrian
21. The KoivoTTia-Ta, or things gene- and that of Sulpicius Severus, 600.
rally believed in all churches, sufficient
for salvation, 712. Damascenus, John, founder of school di-
Churches, British, their separation from the vinity in the Greek Church, 65.
Roman See, 612. Deacons, the reconciliation of penitents
Cluny, monks of, prayed for the reprobate, performed by, in early times, 116.
219. Dead, why not permitted to hold commu-
Collyridians, why so called, 412. nion with the livmg, 162 ; whether they
Colman, Bp. speech respecting Easter, 608. are acquainted with the concerns of the
Columbanus his reply to the offers of
; living, much controverted in former times,
Sigebert, 569 ;
rule of his monastery, 386.
574. Dead, Prayer for the, had anciently no re-
upon a shameful perversion of, 434. related to those who were gone to their
Communion, received in both kinds by the final rest, shewn from ancient authors,
ancient British, 552, 553. 169, 170, from the primitive liturgies,
Condignity, merit of, asserted by the Romish 170 — 172,
and from ancient funeral ora-
Church, 475, 476 is by some of that com-
;
tions, 172, 173. The same proved from
munity so explained as to agree with us, the practice of later times, 174, 176, and
500. from the design of the ancient forms,
Confession, allowed in the Church of Eng- 177^ —
183. Prayers and offices for the
land, 75 ;
to God alone, sufficient, shewn dead referred to the resurrection and last
from Scripture, 76; from the Fathers, —
judgment, 184 191 ; this shewn by ex-
78 —
81. In what cases it ought to be amples, 192, 193, some of them used in
made to men, 82 who ought to be se- ; the Romish Church, 195, 196. Per-
lected for it, 83 ; public, for what offences plexity of the doctors of that Church in
enjoined in the primitive Church, 84, 85, their attempts to reconcile these prayers
48. Ancient form of Confession canoni- with the doctrine of purgatory, 196, 197,
cal, not sacramental, 89. Public Con- 198. Opinions of the Fathers respecting
fession, forbidden in the East, 87, and in the state of departed souls, 198 —203, of
the West, 89. Various opinions on this Suarez and others of later date, 204, 205.
subject, 92. Yearly Confession to a Origin of the opinion that the souls of
priest, when and what sense first en-
in the dead do not enter upon their con-
joined, 96, 97; on what authority the dition of happiness or misery till after the
practice of Confession rests, 98, 99. resurrection, 205, 206 ; controversies re-
Congruity and Condignity, by whom these specting it, 207, 208. Intercession for
terms were invented, 268. the dead supposed to be a means of aug-
Constance, Council of, speech of the Eng- menting the happiness of the saints and
lishAmbassadors at, 628. mitigating the torments of the condemned,
Constantinople, Council of, decree in, re- 210, 211. Stories of the benefit which
specting the sacramental bread, 65. infidels and idolaters are said to have re-
Contrition, distinguished from attrition, 133, ceived from, 213 — 216. Mischievous
138. effects of this
notion, 217. Origin of
Creed, Articles of the, common agreement the service for All Souls' Day, 218. Ob-
of Christians required in, 362, jection that prayers do not profit the
Apostles', why it omits some arti-
, dead, how answered, 220 That —226.
cles, 704. the intention of the ancient Church in
,
of the Western Churches, a parti- praying for the dead differed from that
cular in which it differed from that of the of the Roman Catholics, shewn, 220 229. —
East, 704. It appears from the arguments of Epi-
, Nicene, account of its compilation, phanius on this subject, against Aerius,
705. that he knew nothing of purgatory, 230.
Crump, Henry, a Cistercian monk, silenced, 'J'he Romish Church iiolds the opinions
572. of Aerius, on this point, 232: on what
728 INDEX OF SUBJECTS.
grounds his opinions were condemned, Forgiveness of sins, properly belongs to God
233. Division of opinion as to the efficacy alone, 100; reply of a woman to St Basil,
and propriety of prayers for the dead, respecting, 110,
233; their profitableness and even their Francis, St, vision said to have been seen by,
lawfulness denied, after popery had at- 429,
tained its greatest height, 237. Free-will, definition of, 447 : see Will.
Death, immediately succeeded by an eternal Funeral ordinances of the primitive Church, (
condition, 152 regarded with cheerful-
; 170.
fulness by the ancient Christians, 153 ; Furseus, vision of, 541, 542.
how different from Hades, 314, 353.
Decretal Epistles, 12. Gillebertus, the Roman Liturgy introduced
Devils, in the possessed, what regard ought by him among the Irish, 548,
to be paid to their confessions, 380, 381. Gnostics, use of images introduced by, 441,
Dispiter,what the appellation implies, 284. Grace, ambiguous use of the term by Pela-
Divinity of Christ, proved from his power gius, 455, et seqq.
to forgive sins, 103, 104, 105. Grave, see Sheol.
Divorce, customs of the ancient Irish Church Greek Church, never admitted the doctrine
respecting, .564. of purgatory, 167 ; opinion in it respecting
Donatists, exorbitant power of absolution the separate state of the soul, 205, 206,
assumed by, 143. , Liturgy, quoted, 297, 309 ;
use of
Dreams and visions, observations upon the the word " Hades" in it, 350,
Dying, instructions and consolations for the. effects they believed to have followed it,
attributed to Abp. Anselm, 492. 258 ;
some ancient writers of opinion
that his preaching to the spirits in prison
Earth, notions of the ancients respecting its does not refer to it, 265; contrary sup-
structure, 322, held also by the Fathers of ported by tradition, 266 this article ;
Easter, celebration of, difference on this point Arians falsely accused of rejecting it, 267 ;
between theEasternandWesternChurches, scarcely to be found in the early creeds,
stated, 600 ; synod held in England for the 269; in what form admitted, 270; re-
settlement of this question, 607. ceived now by all Churches, 271, Im-
"
Elements, sacramental, not to be despised, port of the word hell," 272—277, of
669, 670, " " sheol" and
the grave," 278, 279, of
'EirracpLacT/xo^, or preparation of Christ for
" —
hades," 280 ^286. Infernus and inferi
burial, supposed to be meant in the Creed used for the grave, 292, 293, The articles
by his burial, 298, 299. of our Lord's descent into hell, and of his
Eucharist,why so called, 551. burial, tend to the same point, 294; un-
Europe, how formerly divided, 629. derstood by the ancient doctors to mean
the same thing, 299 307. Some parti- —
Faith, the means whereby we partake of cular saints believed to have risen with
Christ, 668 ;
bestowed in various degrees, Christ, 308—311. The words" hell" and
some of its objects may be under-
" to the
ibid.; hades," applied indifferently place
stood by natural reason, 704. of souls, whether in bliss or misery, by
, saving, must be fruitful, 535, 536. the Fathers, 312, the Jews, 313, and hea-
Fasting, what it meant in the ancient British then philosophers, 315 —320. Heathen
Church, 574 ;
virtue of, in what it consists, notions respecting the situation of Hades,
expresses merely the common state of pean kingdoms, 628 ;«ffaithful services of
the dead, shewn from heathen authors, its inhabitants to the crown of England,
343—345, from Scripture, 345—347, from 632.
—351, from the Greek and
the Fathers, 348 Irish Church ;
the Britisb churches, gene-
Latin Liturgies, 352. Death, how dis- rally, celebrated in early periods for
ment by his divine power, 358, and de- light they regarded the apocryphal writ-
stroyed the power of hell, 359. ings, 528, 529 ; taught that grace makes
Henry I., writ of his, for the consecration of the distinction between the redeemed and
an Irish bishop, 593. the lost, 530, that the will to do good is
Henry IL, his title to the kingdom of Ire- from God, 531, that we are saved by faith,
land, 622, 624, et seqq. .532 —535, and sanctified by grace, 537,
Hildebrand, Pope, brief of his quoted, 587. 538. No traces of the doctrine of purga-
Honorius I,, requires the Irish Church to tory in them, 539 —541, nor of other than
conform to the general custom relative to commemorative prayers for the dead,
Easter, 601. 543 —546 ;
forbad the worship of any crea-
Howel Dha, law of his, respecting the chil- ture, 547 ; antiquity of their Liturgy, 548 ;
Idolatry, the Church of Rome chargeable the laity communicated in both kinds,
with, 674 ;
excuse of its members, that 552, 553 ;
do not seem to have been ac-
they do not account the image itself to be quainted with the notion of transubstan-
God, does not clear them, 675 678 ; of — tiation, 554 —
558 ; Chrism not used in
the sacrament, among them, 680. them, 558, nor sacramental confession,
Ignorances, dyvortfiara, all sins so called, 560. Absolution held to be ministerial
719. only, 561 marriage not a sacrament, 562,
;
Illiberis, Council of, forbad pictures to be with a brother's widow foibidden, 563.
used in Churches, 437. Their customs concerning divorce, 564 ;
Images, not regarded by the heathen as gods, celibacy not imposed on the clergy, 565 ;
ported by a perversion of the first com- 570, 571. Their fasts, 574; what they
mandment, 434. Images and pictures taught respecting the authority of the
forbidden in churches in primitive times, Church, 577, and the vanity of pretended
435, and condemned by the Fathers, miracles, 597 —581. They acknowledged
436 —440 ; by whom first introduced, 440 ;
Christ as the head of the Church, 581,
progress of the abuse of, 441, 442; con- 582, and considered St Peter's authority
it, 443
troversies respecting 445. Images — to be shared by the other apostles, 583,
not worshipped by the ancient Irish, 547. and by every priest, 584. At what period
Innocent III. declares the corporal pre- the authority of the see of Rome was first
sence to be included in the credenda of introduced into Ireland, 585; not acknow-
the llomish Church, 74. ledged till a late period, 586, 587 elec- ;
624 ; anciently ranked among the Euro- nilt questions, 598 differed from ; it, in
730 INDEX OF SURJECTS.
regard to the celebration of Easter, 89; prayer for, in the Romish Liturgy,
599 —
603. ]\Iiraculous legends relative to 182, 183.
this question, 604 607 —
synod held to ; Life, eternal, its worth, 484, 485.
determine it, 607 ;
British Churches main- LimbusPatrum,various opinions about, 239.
tained hostility to Rome, on this ground, That the souls of the godly were not in
612, 613, alleging the novelty of its dog- heaven before our Lord's ascension, con-
mas, 614; what period they finally
at trary to Scripture, 240 opinion of the ;
submitted, 616, 617. Such differences not fathers and ecclesiastical writers, that by
" Abraham's bosom" meant Paradise,
anciently considered of importance to sal- is
vation, 618, 619. The Pope's pretended 241 —250. Divers of them, however, dis-
title to temporal authority in Ireland, 621, tinguished between the receptacle of pious
confuted, 622—633. souls waiting for the resurrection, and hea-
Islands strange claim of the
;
Church of ven, 250—254.
Rome to all Christian islands, 623. Liturgies, ancient, forms of prayer for the
Fortunate, the same Hades, or the
,
dead found in, 171 ;
refer to the tradition
Elysian Fields, in the opinion of the that Adam rose from the dead with Christ,
ancients, 316, 321. 309, 310.
Liturgy, or public service generally, an-
Jehoiakim, 277. ciently called the mass, 550.
Jerome, a pretended miracle ascribed to, , Egyptian, prayer for the dead in,
207. 184.
Job, said to have been raised from the dead Gauls, 549.
with Christ, 308 taught the immortality
;
the power of the keys, 646, 647. Pelagians affected to refute them, 462.
Knowledge of good and evil, the tree of, why Marriage of a brother's widow, why pro-
so called, 718. hibited, 563.
of truth, diflference between a Mailros, discipline ofthe monks at, 578.
theoretical and an experimental, 718. what respect
INIartyrs, to be shewn to their
of necessary truths, essential to memory, 369; their spirits said to have
salvation, 716. appeared at the places of their memorials,
376.
Lanfranc, doctrine of the corporal presence Mass, to what services this word was ori-
Learning, services ofthe ancient monasteries of Rome, 473; on what principle God
in preserving it, 567. rewards men, 473, 474 ;
the Romanists
Legate of the Pope, his cross worshipped, maintain that men's own merits formally
678. entitle them to eternal life, 475—477.
Leo, Bp. of Rome, forbids public confession, This doctrine opposed to Scripture, 477,
INDEX OF SUBJECTS, 731
and to the sense of the Fathers of the first Opinion, difference of, no sufficient reason
500 years, 478—487, also to that of the why a division should be made in the
theologians of the next 500 years, 487 592,
— Church, 657.
and to that of later writers, 492 —497. The Orange, Council of. Pelagians condemned
distinction, observedby the schoolmen there, 468, 469.
between pro meritis and propter merita, Ostmans, settled in Ireland, 591, 594.
evaded, 497 ; many of those who held the
merit of condignity so explained it as to Pall, its late introduction into Ireland, 586.
agree with them who regard salvation as Papists, danger of communion with, 682.
depending .solely upon God's
mercy, Pardoners, their abuse of absolution, 144.
—
499 502. Testimonies against the doc- Paris, theological faculty of, gives sentence
Church, 502, 503. Merit of Condignity Patrick, St, by whom sent into Ireland,
revived by the schoolmen from the Pe- 537 ;
descended from churchmen, 565 ;
lation to the question about Easter, 604, inconsistent with the liberties of the Irish
et seqq. ; some writers prodigal of, 607. Church, 595.
Missal, Roman, its prayers for the dead, Paul, St, challenged no right to confer the
180. Holy Ghost, 111 ; equal to St Peter, 582.
,
197. Pelagians, supported their opinions by the
Monasteries, anciently the only seminaries examples of virtue among the heathen,
of sound learning, 567. 449 ; affected to oppose the Manichean
Monks, modern, their 'manner of life con- heresy, 462 ;
doctrine of the Semi-Pela-
trasted with that of the monks of earlier gians, 465, et seqq.;condemned by the
periods, 750. See of Rome, 468, 469 ; notion of pre-
, Scottish, refuse to submit to the paratory works meriting grace by way
Roman custom respecting'Easter, 616. of congruity, derived from them, 471 ;
Montanists, denied the powerof the Church prevalence of their opinions in the middle
to reconcile penitents, 117. ages, iliid.
Munna, founder of an Irish monastery, a Pelagius, the first to assert that the natural
reported miracle-worker, 606. will is free to choose good, 459 ; his equi-
Muth, ma»a name of Pluto, 341. vocation, 454, 461 ;
sum of his opinions,
504 ; by whom his heresy was opposed,
Nectarius, abolishes public confession for 536, 537.
sin, 89. Penances, early, different in their original
Nice, Council of, in 787, recommends the intention from the modern or sacramen-
use of images, 443 its authority rejected,
; tal, 560.
in consequence, 445. Peter, St, what kind of primacy to be as-
Nilus, Abp. of Thessalonica, ascribes the cribed to him, 582 was Bishop of An-
;
distractions of the Church to the as- tioch before he became Bishop of Rome,
sumptions of the Bishops of Rome, 700. 649.
Novatians, did not admit the ancient dis- Picus, his fraudulent corruption of the text
cipline of penitence, 89 denied the ; of Marcus, 482.
power of the Church to reconcile peni- Plato, tradition that he was converted by
tents, 117. Christ's preaching in hell, 266.
Nun, lewd story of one, 581. Pluto, same as Hades, or death, 340 —342.
Pope, encouraged rebellion, 630, 633 su- ;
Oaths of allegiance, how evaded by Ro- premacy of, by what title claimed, 648 its ;
Ocean, thought by the ancients to separate Popes, that they may depose kings, taught,
the visible world from Hades, 324. 684.
Offices, divine, evil of making their efficacy Popery, its superstitions less pernicious than
depend upon tlie intention of the minis- ignorance of the common principles of the
ter, 681. faith, 716.
732 INDEX OF SUBJECTS.
Power, spiritual and temporal, distin- Rome, Church of, its errors introduced by-
——said to be found in
the custom of addressing them first grew 28; its advocates vituperate Protestants
Prayers for the dead, opinion of their pro- offices that is untrue and unfit, 197 ;
fitableness not universal, 222 thought to ; when its authority began to extend to
be profitable both to them and to the Ireland, 585 ; testimony to its primitive
living, 223, 224 in what sense offeredby integrity, 595 guilty of idolatry, 677,
—546.
; ;
the ancient Irish, 543 See Dead. 678, 679 ; answer to the enquiry, whe-
,
ancient forms of, 171, ther our ancestors who lived in its com-
184, 192, 193, 211, 227, 228, 229 ;
exam- munion may be saved, 708 many of its ;
ples of those addressed to the Virgin members unacquadnted with its mon-
Mary, 424, et seqq. strous abuses, 709.
Priests, their power ministerial, not abso- use of the cup in it began to be withheld
lute, 124. from the laity, 4 ancient testimony to the ;
Protestants, how far they differ from the figurative sense of our Lord's words re-
Church of Rome, 22. specting the elements, 15, 16 sense in ;
the Great, 161, but neither by him, nor defended by ancient writers, 69 73 — ;
by any other doctor, for many ages after, when the doctrine of the corporal pre-
in the modern sense, 162 165 rejected — ;
sence became established in the Romish
by the oriental churches, 166, 167 ; way Church, 74 ;
two parts in a Sacrament,
prepared by praying for the dead,
for it 661 ;
Christ truly received in, 664, not
178, 179, 230, 235 whether taught by ; corporeally, 665, but spiritually, 666, by
St Patrick, 539 where the place of pur-
; faith, 668 ; a test both of communion and
with prayer for the dead, 546. they signify, 54; the remission of sins
included in them, belongs properly to
Quartadecimans, to whom the term was ap- God, 119; in what sense they are signs,
plied, 611. 662.
Sacrifice, in what sense the term was used
Eeal presence —see Sacrament. in the British Churches, 551.
Resurrection, first and second, how under- Saints, whether they are admitted to enjoy
stood by some of the Fathers, 190, 191. the divine vision before the day of judg-
Rheims, divines of, declare good works to ment or not, long controverted, 373 —375.
be the meritorious cause of salvation, 476, ,
Communion what it consists,
of, in
503. I
654 ;
its uses, 655 ; what it implies, 659.
INDEX OF SUBJECTS. 733
Saints, invocation of, why excluded, 362 ; Soul, in Scripture, sometimes put for the
not sanctioned by Scripture, 363, 364, nor body, 289.
by the early Fathers, 365 369; doubtful — of Christ, in all points like that of other
that made by the Romanists, 696. their first reception among Christians, 36 ;
Schoolmen, opinions of, respecting absolu- agreement between the Roman Catholics
tion, 131, 148. and some ancient heretics, in regard to,
Scriptures, not refused to the laity, in the 37 ; promoted by the monks of the middle
early ages, 9 ;
their testimony to be pre- ages, 38.
ferred to that of the Fathers, 10, 11 ;
bold- Trajan, said to have been delivered from
ness of the Romanists in appealing to them ,
hell by the prayers of Pope Gregory,
28 ; their authority may not be transferred 213.
to tradition, 31, 32 ;
their sufficiency as- Transubstantiation, 13 — 17 ;
the real ques-
serted by the Fathers, 32—38 by what ;
tion in regard to whether bread be
it, is,
steps they came to be denied to the laity, turned into Christ's body, 42 at what ;
39,40 ; much studied in the British Islands, moment the change of the elements is said
555. 554 —
558. Transubstantiation, a kind of
Wilfrid, his speecli respecting the observ- of Vitalis respecting the will, 463, 464;
ance of Easter, 609 ; chosen Archbishop of the Semi- Pelagians, 465. Freedom, in
of York, 610. the Pelagian sense, anciently condemned
Will, freedom not denied by Protestants,
of, by the see of Rome, 468, 469.
445, but understood by them in a limited Works, cannot deserve eternal life of con-
sense, 447. Works proceeding from an dignity, 501. See Merit.
evil will —
cannot be good, 448 450. The . of the heathen, by what means
natural will cannot choose good, 453 ;
vitiated, 449, et seqq.
Adamnanus, 550, 604, 605. Andradius, 265 on the meaning of the word
;
"
.^Ifrick, 70, 75. Hell," 287.
^-Elius Lampridius, 437. Andrew, Ahp. of Caesarea, opinion of the
Aerius, the heretic, objected, against the Greek Church respecting the separate
state of souls, ascribed to, 208.
Church, the unprofitableness of prayer
for the dead, 221. Andrew, Bp. of Crete, his opinion respect-
Agobardus, 443, 444. Anselm, 147, 429 ; taught that none can be
Alcuin, his opinion respecting confession, saved by his own merits, 493, 494, 587.
92 ; prayers for the dead compiled by Anthony, St, 39 preached against human
;
fore the coming of Christ, 253; concern- eating really and sacramentally, 48, 49 ;
ing the appearances of departed saints, understood the body of Christ to be spi-
378. ritually present in the Sacrament, 58 ;
736 INDEX OF AUTHORS CITED.
requires public confession for notorious regarding prayers for the dead, incon-
offences, 84, 85 ;
defines the respective sistentwith a belief in purgatory, 174.
offices of the Holy Ghost and the mi- Bede, 245, 264, 293, 490, 522, 524, 544, 552,
nister in forgiving sins, 107 ;
ascribes the 553, 560, 567, 570, 573, 601, 604, 605,
sacramental power in baptism to God 608, 612, 614, 615, 619.
alone, 119 power of absolution limited
; Begging of monks, reproved, 571.
by, 130, 134 reproves its abuse, 142
; ; Bellarmine, endeavours to reconcile the
teaches in what cases penance may be ancient mode of praying for the dead
relaxed, 145 ; opinion respecting the with the doctrine of purgatory, 184, 185,
" lire" which " men's works,"
is to try 187 ; opinion of, respecting the souls of
159 on intercession for the dead, 176,
;
the fathers, 240. Instance of his unfair-
178, on the state of the soul between ness in controversy, 290, 292 reason as- ;
death and the resurrection, 199, 200; signed by, why the invocation of saints
" Abraham's bosom" ex- is not commanded in the Old Testament,
the meaning of
the
plained by him, 243, 244; opinion of 363.
effect of Christ's descent into hell, 258 ; , 7, 24, 51, 165, 266, 281, 289,
" hell" be applicable
denies the term to 361, 371, 372, 375, 376, 402, 412, 475,
to the abode of righteous souls, 271, uses 541, 542, 673, 681.
it as a synonyme for the grave, 295 ; Benefices, an ancient abuse relative to, 566.
replies to the question, whether all men, Bernard, 472, 474, 478, 548, 558, 588.
or the wicked only, go down to hell, 329 ;
Bernard of Clairval, teaches that salvation
how he illustrates our delivery thence by is not of merit but of the divine mercy,
will, 447 ; denies that works not done 69 ; employed to write on that subject,
in faith can be truly good, 450; refutes 68.
the Pelagian notions concerning grace, Biel, Gabriel, 149, 388, 391, 395.
455, 456, 457, 458, 459 controversy with ; Blnius, a canon corrupted by, 469.
Vitales, 463, 464; with the Semi-Pela- Bishop, Dr, his censure of a Protestant
gians, 466 teaches that we may regard
; opinion refuted, 336.
God as our debtor, not in consequence of Bonaventure, 115; prayers composed by,
our merits, but of his promise, 485, 486. for the worship of the Virgin Mary, 424,
et seqq.
Augustine, 15, 20, 25, 27, 54, 64, 108, 109,
123, 217, 239, 291, 298, 308, 353, 374, Boniface, Abp. of jMentz, 524.
383, 384, 403, 405, 441, 472, 479, 495, Boniface, election of an archbishop de-
496, 531, 575, 675. scribed by, 589.
Cajetan, 5, 30, 342, 430. our Lord's descent into hell, 2-59, 262,
Campion, 585,591,622. 263 condemns the use of images, 435.
;
in the forgiveness of sins, 105 ; intention tory, 160; believed that Christ by his
of the ancient Church, in praying for the preaching emptied hell, 261, 360.
dead, 178; his opinion regarding our , 248, 333, 347, 350, 487, 673.
Lord's descent into hell, 301, 307 taught ; Cyril, St, (of Jerusalem) 306, 350,
that the intercession of the living may
enhance the glory of departed saints, 210, Damascen, John, 404, 445.
212 ; uses the word " hell" in the sense of Damianus, Peter, 220.
the grave, 305 ;
answer to an enquiry, in Didymus, 480.
what place it is situated, 326 admoni- ; Dionysius, 343, 357.
tion respecting the saying of the possessed, Diphilus, 316.
respecting dreams, &c. 380, 381 ; teaches Durand, 96, 218, 500.
the propriety of directing prayer imme-
"
diately to God, 396, 398, 399, and that Ecclesiastical Hierarchy," opinions of
our own prayers are more efficacious than the writer of that work, in regard to
those of others for us, 400, 401, 402 ; con- prayers for the dead, 234, 235, 236 ; con-
demns the invocation of saints and angels, demns the worship of the Virgin, 413.
406 ; opposed to the doctrine of merit, Eddi, 607.
483 ;
his testimony to the respect paid to Egilwardus, 599.
Scripture in the British Islands, 522, Elias Cretensis, 490.
, 107, 109, 171, 247, 253, Ennodius, 488.
254, 334, 340, 348, 404. Epicharmus, 318.
Claudius, the sense in which faith was un- Epiphanius, what answer he gives to the
derstood among the British, explained by, opinion that prayers for the dead are un-
535 ; opinion of this writer respecting profitable, 221, 222, 223, 224, 225 ; strange
absolution, 561 explains the virtue of
;
speculation of his respecting the resur-
fasting, 575 ;
sentiments of, respecting rection of Adam, 311 ; tears down an
the foundation of the Church, 582, image, 439 his opinion against the Ca-
:
into the place of torment, 257 that works ; opinion respecting the separate state of
not performed in faith may yet be good, the soul, 154 explanation of the meaning
;
"
453. of Abraham's bosom," 251, 252 of our ;
Jerome, opposed to the authority of trad Marcus, his opinion against the doctrine of
tions, 35 condemns rash absolutions, 130
;
human merit, 482.
limits the efficacy of absolution, 135 Master of Sentences, see Lombard.
account of the origin of its abuse, 141 Maxentius, 453.
his opinion of the state after death, 156 Maximus Tauriensis, 80, 293, 377.
denies the utility of prayers for the dead, Medina, teaches that it is lawful to pray for
233 ; held that our Lord descended into things which will certainly come to pass,
the lowermost hell, 256; what he meant 186 ; perplexed attempts of his to recon-
by Hades, 328 ; rejects the doctrine of cile theancient prayers for the dead with
human merit, 481. the doctrine of purgatory, 196, 197.
, 9, 58, 102, 264, 330, 340, 351, 377, Mendoza, 198, 232, 280.
385, 451, 477, 505, .522, 525, 536, 547, Michael of Bononia, 98.
562. Minucius Felix, 436.
Johannes Diaconus, story relative to the More, Sir Thomas, supplication of the souls
corporal presence, related by, 63. in purgatory, 151.
Macarius, distinguishes between a real and Lord's descent into hell, 260; believed
sacramental eating of Christ's body, 49, that departed saints assist those on earth
58 ;
his opinion of the future state of the with their prayers, 365, but teaches that
soul opposed to purgatory, 155. we ought not on that account to pray to
,306,481. them, 366 368 —
infers the divinity of
;
in absolving, 130 ;
doubts what is meant , 46, 249, 279, 297, 310, 356, 479.
"
by Limbus Patrum," 239. Osbern, 175.
•
,
475. Osullevan, 599,601,625.
Manilius, 319. Otto Frisingensis, 164.
Mantuan, 615.
Marcion, the first that assigned a place in Pacianus, opinions on absolution, 129.
hades to the Fathers, 241. Pagnin, 289.
Mariana, teaches that it is lawful to take Palladius, 215.
away the life of a tyrant, 685. Panormitan, 98.
Marianus, 536. Paschatius Radbertus, 17, 62, 68.
740 INDEX OF AUTHORS CITED.
Pelagius, Alvares, condemns the abuse of quoted respecting the sacramental ele-
confession, 144.
ments, 556.
Pererius, 26, 280.
Sedulius, 521, 526, 537, 547, 562, 563, 630.
Pesantius, 381. ,(Coelius), his opinion regarding the
Petrus de AUiaco, 497. bread and wine in the Sacrament, 556.
Petrus Blesensis, 494.
Semeca, on the necessity and origin of con-
Petrus Cluniacensis, 237.
fession, 97, 98.
Philo Carpathius, 302.
Seneca, 276.
Philo Judjeus, 241. Severus, Bp. of Antioch, 272.
Pighius, 373. Sigebertus Gemblacensis, story related by
Pindar, 285 ;
his opinion with respect to a him, 218.
future state, 318. Simeon Metaphrastes, monstrous story told
respecting the Eucharist, suppressed by which our Lord descended, how described
the Roman Catholics, 15, 17. by, 332 forbids prayer to any but God,
;
,68,491. 360.
Radulphus, Ardens, 495. Thaddseus, 305.
Richard of Armagh, 498. Theodoret, maintains the exclusive authority
Ruffinus, 294, 350. of Scripture, 36 ; teaches that the body of
Rupertus Tuitensis, 495. Christ is present in the Sacrament sym-
bolically, 59, that salvation is not the
Sa, 288. reward of merit, but the gift of God, 487,
Salmeron, 25, 51, 364, 373, 396. , 320, 672.
INDEX OF AUTHOUS CITED. 741
Theodoras Prodiomus, the meaning of Hades Vasquez, statement of the doctrine of merit,
inferred from his poems, 348. 475, 476.
Theophilus, Bp. of Antioch, 57, 252. Vincentius Lirinensis, 11, 24.
Theophylact, opinion of, respecting those Virgil, 325.
who die in sin, 209 on the ancient notions
; Vitalis, his opinions on grace, refuted, 463.
respecting Hades, 328 ; shews the efficacy
of direct prayer to God, in opposition to Walafridus Strabus, 544, 570.
the intercession of saints, 401. Walden, Thomas, 503.
I
INDEX OF TEXTS.
35 468
xvi. 18 703 xi. 18 473
XX. 4, 5 434 NEHEMIAH. xiv. 12 347
xxxvii. 2 622 ix. 8 474 XV. 11 345
xxiii. 14 347
LEVITICUS, JOB.
xix. 32 10 i.21 249 ECCLESIASTES.
iii. 18,19 278 vi. 7 142
NUMBERS. ix. 15 489 xii. 5 153
vi.24 125 xiv. 13 308
X.35 691 xix. 25 715 CANTICLES.
xvi. 30, 33 278 XX. 15,16 526 vi. 2 235
xxxiii. 22 289 viii. 6 348
DEUTERONOMY. 23, 24 122, 126
iv. 12 676 xxxviii. 17 351 ISALAH.
ix. 5 474 i. 9 713
PSALMS. -18 106
JUDGES. iii. 5 356 -19,20 462
V.23 659 v, 2 405 viii. 19,20 162
xi.37 339 ix. 13, 14 330 xiv. 19 286
xvi. 10 331 xxvi. 19 279
1 SAMUEL. XXX. 3 288 xxviii. 15 346
ii. 29 682 xxxii. 5 76, 79, 93 16 581
iv. 7 662 xxxiii. .18 481 xxxii. 4 526
xxxviii. 8 79 xxxviii. 10 330
2 SAMUEL. XL. 7.8 692 19 277
xxii. 5, 6 288 Lxii. 12 473 xLiii. 5,7 695
xxiii. 1 76 Lxviu. 18 691 25 100, 119
348 692
1 KINGS.
Lxxxvi. 13
Lxxxviii. 11, 12 287 -
Liii.5
11 715
ii. 6, 9 287 Lxxxix. 47,48 273 Lxiii. 16 386
INDEX OF TEXTS. 743
36 531 iii.2
—5
706
xiii. 24, 25, 26, 27 7 ix.39 503 106
XV. 9 32 x. 18 356 _7 123
xvi. 18 347, 582 xii. 7 299 — 10 717
xviii. 3 139 xiv. 12 429 _13 158
23,24
163
654
87 xiii. 20 293
9, PHILIPPIANS.
— 31, 32 163 i.2,3 150
xii. 13 654, 695 ii. 1—3 658 JAMES.
— 25 655 — 10 327 ii. 17 535
xiv. 20 722 — 13
— 22 580 — 16
454, 468
188
iii.
v,
13
15,16
720
82,109
XV, 1,2 122 8 718
— 10 469
iii.
— 10 719 1 PETER.
39 338 — 15,16 656
— 42,43 295
i.
ii.
5
5
188
695
COLOSSIANS. — 13,14 644
2 CORINTHIANS. ii. 6, 7 668 iii. 18 722
ii.7 118 — 18,19 671 — 19, 20 265
iv.7 123 — 22 37
— 19, 20 12.5
iii. 14, 15 658
150
2 PETER.
V, 6,8
— 20 127
1 THESSALONIANS.
ii.
—
5 263
19 141
vi. 16,17 671
ii. 19 18
ix. 7, 8 660
iii. 10 661
— 11 1 JOHN.
378
GALATIANS. i. 3 654
i. 16 525 -7 150
ii. 20 668,721
2 THESSALONIANS. -9 76
19 721 i.6,7 188 720
iv. ii. 3,4
V. 5 C68 ii. 7 3 V. 16 109
V. 9 525 —9 62,579
vi. 1 118, 525 JUDE, 3, 4 8
— 16 712 1 TIMOTHY.
i. 13 479 REVELATION.
EPHESIANS. -18 194 i. 18 346
i. 10 660 iv. 12 3 ii. 14,20 682
-23 694 vi. 11 32 iii. 7 120
ii. 15 359 _ 17 503
— 17 263 2 TIMOTHY, ix. 20 674
— 20 721 i. 16, 18 188 xvi. 1 124
— 21,22 660 ii. 15 717 xvii. 15, &c 20—22
iv.3,6 655 xviii. 4 714
—5 699 HEBREWS.' xix.7 491
—7 701 i. 2 692 xxii.9 411
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solchen Text-Ausgabe nur irgend erwartet getehrte A nzeigen (Sept. iSSi).
werden konnen. . Von den drei Haupt-
. .
THEOPHYLACTI IN EVANGELIUM
S. MATTH^I
COMMENTARIUS, edited by W. G. Humphry, B.D. Prebendary
of St Paul's, late Fellow of Trinity College. Demy 8vo. ']s. 6d.
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THEOLOGY— (ENGLISH).
WORKS OF ISAAC BARROW, compared with the Ori-
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DE OBLIGATIONECONSCIENTI^ PR^LECTIONES
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including an abridged Translation, by
W. Whewell, D.D. late
Master of Trinity College. Demy 8vo. ^s. 6d.
nach Assemani und Martin in Wright einen erscheint auch gerade zur rechten Zeit, da die
dritten Bearbeiter gefunden, der sich um die zweite Ausgabe von Roedigers syrischer Chres-
Emendation des Textes wie um die Erklarung tomathie im Buchhandel voUstandig vergriffen
der Realien wesentlich verdient gemacht hat und diejenige von Kirsch-Bernstein nur noch
. .Ws. Josua-Ausgabe ist eine sehr dankens-
. in wenigen Exemplaren vorhanden ist."
—
werte Gabe und besonders empfehlenswert als Deutsche Litteraturzeitung.
pilation of the present catalogue came to be dall has entitled himself to the thanks of all
placed in Mr Bendall's hands;
from the cha- Oriental scholars, and we hope he may have
racter of his work it is evident the selection before him a long course of successful labour in
was judicious, and we may fairly congratulate —
the field he has chosen." Athetuetim.
'
London : C. J. Cla i 6^ Son, CambrUh^c University Press Warehouse^
Ave Maria Lane,
THE CAMBRIDGE UNIVERSITY PRESS. 9
the treatise itself. In this relation the notes are alien diesen Dingen liegt auch nach der Ab-
invaluable. Of the translation, it may be said sicht des Verfassers nicht der Schwerpunkt
that an English reader may fairly master by seiner Arbeit, sondern." —
Prof. Susemihl in
means of it this great treatise of Aristotle." — I'hitologische Woclienschrift.
Spectator.
tion of a Greek play, which is destined perhaps ployed for some years the labour and thought
to gain redoubled favour now that the study of of a highly finished scholar, whose aim seems
ancient monuments has been applied to its il- to have been that his book should go forth totus
lustration." —Saturday Review. teres atgue rotuitdus, armed at all points with
"The volume interspersed with well-
is all that may throw light upon its subject. The
executed woodcuts, and its general attractive- result is a work which will not only assist the
ness of form reflects great credit on the Uni- schoolboy or undergraduate in his tasks, but
versity Press. In the notes Mr Sandys has more will adorn the library of the scholar." Tke —
than sustained his well-earned reputation as a Guardian.
careful and learned editor, and shows consider-
do much to remedy this undeserved neglect. It could be expected from his well-known learn-
isone on which great pains and much learning —
ing and scholarship." Academy.
have evidently been e.xpended, and is in every
LAW.
THE INFLUENCE OF THE ROMAN LAW ON
THE LAW OF ENGLAND. By T. E. SCRUTTON, M.A. Demy
8vo. loj-. dd.
distinguished these cases from those of im- possess an indirect interest, arising from the
for treason before Parliament, which nature of the cases themselves, from the men
e proposes to treat in a future volume under
Eeachment who were actors in them, and from the numerous
points of social life which are incidentally illus-
'
the general head Proceedings in Parliament.'"
— The A cademy. trated in the course of the trials. On these
" This work of such obvious utility that we have not
is a features dwelt, but have preferred
the only wonder is that no one should have un- to show that the book is a valuable contribution
dertaken it before ... In many respects there- to the study of the subject with which it pro-
fore, although the trials are more or less fesses to deal, namely, the history of the law of
abridged, this is for the ordmary" student's pur- treason." — A thencBuin.
pose not only a more handy, but a more useful
Vol. III. In the Press.
—
. .
Hitherto the Edict has been almost inac- mentaries, or the Institutes, or the Digest."
cessible to the ordinary English student, and Law Times.
HISTORY.
LIFE AND TIMES OF STEIN, OR GERMANY AND
PRUSSIA IN THE NAPOLEONIC AGE, by J. R. Seeley,
M.A., Regius Professor of Modern History in the University of
Cambridge, with Portraits and Maps. 3 Vols. Demy 8vo. Now
reduced to 30^'. [priginally published at 48^'.)
" Dr Buslh's volume has made people think are apt to shiink." — Times.
and talk even more than usual of Prince Bis- In a notice of this kind scant justice can
marck, and Professor Seeley's very learned work be done to a work like the one before us; no
on Stem will turn attention to an earlier and an short resume can give even the most meagre
almost equally eminent German statesman. It notion of the contents of these volumes, which
has been the good fortune of Prince Bismarck contain no page that is superfluous, and none
to help to raise Prussia to a position which she that is uninteresting .... To understand the
had never before attained, and to complete the Germany of to-day one must study the Ger-
work of German unification. The frustrated many of many yesterdays, and now that study-
labours of Stein in the same field were also has been made easy by this work, to which no
very great, and well worthy to be taken into one can hesitate to assign a very high place
account. He was one, perhaps the chief, of among those recent histories which have aimed
the illustrious group of strangers who came to at original research."- —Atkenceittn.
the rescue of Prussia in her darkest hour, about "We congratulate Cambridge and her Pro-
the time of the inglorious Peace of Tilsit, and fessor of History on the appearance of such a
who laboured to put life and order into her noteworthy production And we may add that
is something upon which we
dispirited army, her impoverished finances, and it
may congra-
her inefficient Civil Service. Stein strove, too, tulate England that on the especial field of the
— —
no man more, for the cause of unification Germans, history, on the history of their own
when it seemed almost folly to hope for suc- country, by the use of their own literary
cess. Englishmen will feel very pardonable weapons, an Englishman has produced a his-
pride at seeing one of tueir countrymen under- tory of Germany in the Napoleonic age far
take to write the history of a period from the superior to any that exists in German." Ex- —
investigation of which even laborious Germans aminer.
taking the character of his book. He does not he traces with the philosophical insight which
promise, and does not give, an account of the distinguishes between whkt is important and
dimensions to which English industry and com- —
what is trivial." Giiardian.
of sifting materials, weighing evidence, and inevitable detail, is picturesque and elevated."
honestly endeavouring to arrive at an equit-
— Times.
TRAVELS IN NORTHERN ARABIA IN 1876 AND
1877. By Charles M. Doughty, of Gonville and Caius College,
With Illustrations. Demy 8vo. \In the Press.
MISCELLANEOUS.
KINSHIP AND MARRIAGE IN EARLY ARABIA,
by W. Robertson Smith, M.A., LL.D., Lord Almoner's Professor of
Arabic in the University of Cambridge. Crown 8vo. {^Immediately.
"The lectures will be found most interest- that we must be content to recommend it as
ing, and deserve to be carefully studied, not the best existing vade inecuin for the teacher.
. He
only by persons directly concerned with in- . . is always sensible, always judicious,
struction, but by parents who wish to be able never wanting in tact . Mr Fitch is a scholar
. .
;
GRADUATI CANTABRIGIENSES
SIVE CATA- :
(
THE CAMBRIDGE UNIVERSITY PRESS. 21
Colleges!*
The want of an Annofated Edition of the Bible, in handy portions, suitable for
School use, has long been felt.
Preparing.
THE BOOK OF GENESIS.
THE BOOKS OF EXODUS, NUMBERS AND DEUTERO-
NOMY. By the Rev. C. D. Ginsburg, LL.D.
THE FIRST AND SECOND BOOKS OF KINGS. By the Rev.
Prof. LuMBY, D. D.
THE BOOK OF EZEKIEL. By the Rev. A. B. Davidson, D.D,
THE BOOKS OF HAGGAI AND ZECHARIAH. By Arch-
deacon Perowne.
THE EPISTLES TO THE EPHESIANS, PHILIPPIANS,
COLOSSIANS AND PHILEMON. By the Rev.H. C. G. Moule, M.A.
THE BOOK OF REVELATION. By the Rev. W. Simcox, M.A.
"
Copious illustrations, gathered from a great variety of sources, make his notes a very valu-
able aid to the student. They are indeed remarkably interesting, while all explanations on
meanings, applications, and the like are distinguished by their lucidity and good sense." —
Pall Mall Gazette.
THE GOSPEL ACCORDING TO ST MARK. By the Rev.
G. F. Maclear, D.D. With 3 Maps. 45. 6d.
"The Cambridge Greek Testament, of which Dr Maclear's edition of the Gospel according to
St Mark is a volume, certainly supplies a want. Without pretending to compete with the leading
commentaries, or to embody very much original research, it forms a most satisfactory introduction
to the study of the New Testament in the original Dr Maclear's introduction contains all that
. . .
is known of St Mark's life, with references to passages in the New Testament in which he is
mentioned; an account of the circumstances in which the Gospel was composed, with an estimate
of the influence of St Peter's teaching upon St Mark an e.xcellent sketch of the special character-
;
istics of this Gospel an analysis, and a chapter on the te.xt of the New Testament generally
;
—
The work is completed by three good maps." Saturday Review.
. . .
and embody the results of much thought and wide reading." Expositor. —
THE ACTS OF THE APOSTLES. By the Rev. Prof. Lumby, D.D.,
with 4 Maps. ds.
Pretor's notes seem to be all that could be wished as regards grammar, geography, and other
matters." — The Acadetny.
BOOKS II. VI. and VII. the same Editor.
By 2s. 6d. each.
"Another Greek text, designed it would seem for students preparing for the local examinations,
is 'Xenophon's Anabasis,' Book II., with English Notes, by Alfred Pretor, M.A. The editor has
exercised his usual discrimination in utilising the text and notes of Kuhner, with the occasional
assistance of the best hints of Schneider, Vollbrecht and Macmichael on critical matters, and of
Mr R. W. Taylor on points of history and geography. When Mr Pretor commits himself to
. .
to Xenophon, we should esteem ourselves fortunate in having Pretor's text-book as our chart and
guide."
— Contemporary Review.
II. LATIN.
M. T. CICERONIS DE AMICITIA. Edited by J. S.
Reid, D., Fellow and Tutor of Gonville and Caius College.
Litt. New
Edition, with Additions. 3^-. ^d.
"Mr Reid has decidedly attained his aim, namely, 'a thorough examination of the Latinity
of the dialogue.' The revision of the text is most valuable, and comprehends sundry
acute corrections. This volume, like Mr Reid's other editions, is a solid gain to the scholar-
—
. . .
we come to the commeniary, we are only amazed by its fulness in proportion to its bulk.
Nothing IS overlooked which can tend to enlarge the learner's general knowledge of Ciceronian
Latin or to elucidate the \.e.YA."~- Saturday Review.
step in scholarship."
"Weare bound to recognize the pains devoted in the annotation of these two orations to the
minute and thorough study of their Latinity, both in the ordinary notes and in the textual
—
appendices." Saturday Review.
scholarship enables him to detect and explain the slightest points of distinction between the
usages of different authors and different periods The notes are followed by a valuable
. . .
appendix on the text, and another on points of orthography; an excellent index brings the work
to a close." — Saturday Review.
M. T. CICERONIS PRO CN. PLANCIO ORATIO.
Edited by H. A. Holden, LL.D., late Fellow of Tiinity College, Cam-
bridge. 4^^. 6d.
"As a book for students this edition can have few rivals. It is enriched by an excellent intro-
duction and a chronological table of the principal events of the life of Cicero while in its ap- ;
pendix, and in the notes on the text which are added, there is much of the greatest value. The
volume is neatly got up, and is in every way commendable." The Scotsman. —
Ovid, which is properly shown to be ignorant and confused there is an excellent little map of
;
Rome, giving just the places mentioned in the text and no more the notes are evidently written
—
by a practical schoolmaster." Tlie Academy.
;
"The notes are scholarly, short, and a real help to the most elementary beginners in Latin
prose."
—
The Examiner.
" Mr Arthur
Sidgwick's 'Vergil, Aeneid, Book XII.' is worthy of his reputation, and is dis-
tinguished by the same acuteness .ind accuracy of knowledge, appreciation of a boy's difficulties
and ingenuity and resource in meeting them, which we have on other occasions had reason to
praise in these pages."
— T/ie Academy.
"As masterly in its clearly divided preface and appendices as in the sound and independent
character of its annotations. There is a great deal more in the notes than mere compilation
. . .
QUINTUS CURTIUS.
W.
A
in India.)E. Heitland, M. A., Fellow and Lecturer
Portion of the History.
(Alexander By
of St John's College, Cambridge, and T. E. Raven, B.A., Assistant Master
in Sherborne School. 3^'.
6d.
"Equally commendable as a genuine addition to the existing stock of school-books is
Alexander in India, a compilation from the eighth and ninth books of Q. Curtius, edited for
the Pitt Press by Messrs Heitland and Raven. The work of Curtius has merits of its
. . .
own, which, in former generations, made it a favourite with English scholars, and which still
make it a popular text book in Continental schools The reputation of Mr Heitland is a
sufficient guarantee for the scholarship of the notes, which are ample without being excessive,
and the book is well furnished with all that is needful in the nature of maps, indexes, and
ap-
pendices." —Academy.
III. FRENCH.
LE BOURGEOIS GENTILHOMME, Comedie-Ballet en
Cinq Actes. Par J.-B. Poquelin de MoLifeRE (1670). With a life of
Moliere and Grammatical and Philological Notes. By the Rev. A. C.
Clapin, M. a., St John's College, Cambridge, and Bachelier-es-Lettres of
the University of France. \s. 6d.
IV. GERMAN.
DIE KARA VANE von Wilhelm Hauff. Edited with
Notes by A. Schlottmann, Ph. D. ^s. 6d.
Zopf and Schwert' by Mr H. Wolstenholme. These notes are abundant and contain
J.
references to standard grammatical works." — Academy.
. . .
"Certainly no more interesting book could be made the subject of examinations. The story
of the First Crusade has an undying interest. The notes are, on the whole, good." Educational —
Tunes.
"Prussia under Frederick the Great, and France under the Directory, bring us face to face
respectively with periods of history which it is right should be known thoroughly, and which
are well treated in the Pitt Press volumes." Times. —
GOETHE'S HERMANN AND DOROTHEA. With
an Introduction and Notes. By the same Editor. Revised edition by J. W.
Cartmell, M.A. 3j. 6d.
"The notes are
among the best that we know, with the reservation that they are often too
abun dant " .
—A cademy.
T^<x^ 3a{)r 18 1 3 (The Year 1813), by F. Kohlrausch.
With English Notes. By W. Wagner. 2s.
V. ENGLISH.
THEORY AND PRACTICE OF TEACHING. By the
Rev. Edward Thring, M.A., Head Master of Uppingham School, late
Fellow of King's College, Cambridge. New Edition, j^s.
6d.
"Any attempt to summarize the contents of the volume would fail to give our readers a
taste of the pleasure that its perusal has given us." —
Joiirnal of Education.
price, accurately printed, and accompanied by notes which are admirable. There is no teacher
too young to find this book interesting; there is no teacher too old to find it profitable." The —
School Bulletin, New York.
plete and scholarly fashion by Dr J. R. Lumby, the Norrisian Professor of Divinity, whose name
alone is a sufficient warrant for its accuracy. It is a real addition to the modern stock of classical
English literature."
— Guardia7i.
MORE'S HISTORY OF KING RICHARD III. Edited
with Notes, Glossary and Index of Names. By J. Rawson Lumby, D.D.
Norrisian Professor of Divinity, Cambridge to which is added the conclusion ;
LOCAL EXAMINATIONS.
Examination Papers, for various years, with the Regulatio7is for the
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