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University of Cambridgefhrouo^/i
the
Coininittee for7ned ia
the
to
Old Cotmtry
loss
1^0.
u^
(J
ARCHBISHOP USHER'S
ANSWER TO
A JESUIT;
CAMBRIDGE:
I'RINTKIJ
THE VNIVEKSITY.
J.
&
J. J.
DEIGHTON, CAMBRIDGE;
y
AND
J.
VV.
ADVERTISEMENT.
in
Dublin,
January
1624.
4,
1580,
He
died
The
principal
The Answer
to
a Jesuifs
Challenge,
was
first
published by the
learned
Author in Dublin in l624, when he was Bishop of Meath; and was reprinted in London in l625. The third edition
followed in l631, "corrected and enlarged by the Author;" and the fourth in 1686, after his death, professing to be " corrected and augmented from a copy left under the Author''s own hand." The augmentations, however, in this last edition amount to very little, and the corrections to almost less than
nothing, as the errors of the third edition are very generally
and innumerable others of the grossest kind are illegible. Besides this, the Speech in the Castle-Chamber and Sermon before the Commons, which had been printed with the edition of 1631, are omitted; and also a few passages in the Answer to the Jesuit, which possibly the Author may have designed to omit in his last revision but the present Editor has retained them, as not thinking it safe to omit any thing of this invaluable writer upon the mere authority of an edition so shamefully inaccurate. The passages alluded to the Reader will find pointed out by notes in the margin.
retained,
,
The Jesuit, whose Challenge called forth this noble Answer, was Wilham Malone, though the initials affixed to
his
I
Challenge are
cannot
explain.
W.
Superiorum,"
jjivcn
in
Preface to
which he has
an
account of the
IV
ADVERTISEMENT.
as having originated in a remark made him by a Protestant Knight, Sir Piers Crosby, " concerning the alteration of faith and religion in the Roman Church." The Reply occupies upwards of 700 very closelyand the argument of it is helped out by printed pages
wliole circumstance,
to
in its
by a miserable pun in the title-page, (//" ye have ten thousand Ushers in Christy yet not many Fathers,) and a
grotesque vignette intended to represent the delightful unity
found in the Roman Catholic Church, and the discord of what he calls " the jarring synagogues of severed novellers." To this latter device he seems to attach considerable importance from the satisfaction with which he speaks of it
in his Preface, as
discreet
" representing unto the very eyes of the Reader" this comparative view of the one side and
the other.
It
other
necessary,
than
that
which
is
incidentally
The
is furnished by the Author himself But the " Discourse of the Religion professed by the Ancient Irish" must be regarded as an invaluable supplement to the more general treatise on Popery,
as
it
which
will
a point that
;
Jesuit's Challenge
and
statements
on some points of leading importance are uncontradicted by historians on the other side.
J.
S.
Cambridge, May,
18.'55.
ERRATUM.
In page
18.',
.pn'Di: by
xam
Hbn-a
om
CONTENTS.
PAGE
An Answer
to a
and British
515
Castle-Chamber
at
Speech
in the
of certain Officers
who
refused
take
the
Oath of
641
Supremacy
651
Brief
Declaration of the
Christ,
Universality of the Church of and the Unity of the Catholic Faith professed
therein
A Sermon
l624
before
the
King's
Majesty,
the
20th of June,
689
^ij^]
U^U,
a^ ^
^^^^
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littp://www.arcliive.org/details/answertojesuitwiOOussliuoft
AN ANSWER
TO
CHALLENGE
IN
MADE BY A JESUIT
WHEREIN
IRELAND
IS
TRULY
NOW ROMISH
From
the beginning
it
was not
so.
Matxh. XIX.8.
TO
niS
JAMES,
BV THE GRACE OF GOD
We
find
it
was
his
use
'to reason
as
if
he
order
and
of the
Emperor Alexius
he did wholly
in
days,
that
^whatsoever
commonmen,
employ
the
diligent
reading of
conferring
thereof
with
worthy
little
is
whom
his
court
How
Majesty
not
inferior,
how much
superior
your
I
to
:
either
it
of these in this
kind of praise,
need
speak
is
differ
from you
in the point
ornament
to at
your Royal
the
estate,
that
you do not
forbear so have,
for
much
the
as
then
like feeding
part,
with
the
attendance and
What inward
had
to
'
joy
my
say
tlie
forbear
utter:
will
cap. 22.
with
^
Job,
Jo.
that
'the
in
ear ivhich
before
vii.
Brerelcy,
his Epistle
-'
Dog-
.^t
'
Augustine's Religion.
./oh xxix. 11.
niatica; Panoiilia.
and
all
the eye
But of
dexterity
observed,
of
the
your
singular
in
the
frauds
of that
side,
was
(I
confess)
that
admired most,
to
especially
skill,
where occasion
in
was
offered
you
but
utter
in
your
not
the
word of
;
God
alone,
also
the antiquities
of the
Church
God,
in
trust
may
in
speak
and without
flattery
to
you)
well
studied
Divine we
such
a
would
account
as
very
comalmost
mendable,
incredible.
but
Monarch
yourself
And
am
this is
beside
my
I
general
many
special obligations
whereby
otherwise
hath emboldened
in
me
into
to entreat
combat, which I
to
am now
disallow
with a
Jesuit,
who chargeth us
hold
to
many
Fathers
of the
primitive
Church
to
did
generally
that
be true
side
and undertaketh
make good,
they
of his
do
religion.
if
Now
example,)
true
it
is,
man do
in
only attend
unto the
the
thing
ground
thereof,
easily
in the matter of
there
religion,
more advanced
it
in
it
some words
Whereas,
if
the
into,
it
XI
and
they
having
retained
certain
and
rites
of
the
ancient
;
Church,
and we on and
ob-
other
side
having relinquished
retained
Avhich
these
words
servances,
doctrine,
relation.
but unto
nevertheless
their
first
the
same
primitive
by
institution
they had
The more
cause
have
to
count
am
to
to
able
discern betwixt
all
;
of
these questions,
before
whom
therefore I
may ^speak
things
boldly
because I
am persuaded
are hid
from him. For it is not of late days that your Majesty hath begun to take these things into your consideration
:
this
warfare
before
you
were
to
twenty
fight
years
of
age,
the
man
of
and
your fingers to
make
battle
Babel.
the Revelation of St
to
all
John
1
a memorable monument
left
posterity
which
poet
can
never
look
upon,
but
those
verses
of the
run
always in
my mind
Csesaribus virtus contigit ante diem
Ingenium
Ovid.
How
protestation,
made
sufficient
So much
against
that
whereof as
false
may
serve
for
present
antidote
and
scandalous
''Oration spread
amongst
foreigners
sacred
as
name,
this
place,
:
a perpetual
Acts xxvi.
2(i.
''
xii
fession
I
and
declare,
I
;
my
in
I
pro-
hope
sure
God,
shall
never
live
to
it.
be
thought otherwise
am
that
I
it
shall
never
deserve
in
And
I
for
my
part
wish
mio-ht
a
be
written
marble,
and
remain
to
posterity,
as
shall
swerve from
is
my
to
religion
not
be trusted
by man. My Lords, I protest before God, my heart hath and bled, when I have heard of the increase of Popery
:
God
that
is
it
my
;
judge,
it
and pricks
shall
in
my
you
sides
far
have
way.
been,
and
ever
be,
from
shall
be
my
confessors
if
better
it
As you have
tinued,
so
so
begun,
and
happily
still
con-
go on,
a
most
renowned
King,
:
and
fight
shew
Lord's
yourself to be
battles
his
the
courageously,
that
honour
him
evermore,
this
and
advance
truth,
good
fight,
and
finished
faith,
you may
heaven
for
receive
the
for
crown of
the
reserved
in
you
obtaining of which
glory,
in
and
of
together
life,
with
outward
never
prosperity
the
and
happiness
prayers of
this
you
shall
want
instant
Your
JA.
MIDENSIS.
lo
tlic
Petition
s
of the
2
Tim.
; ;
TO THE READER.
It
laid
is
now about
in the
by the reckoning
down
general
me from a Jesuit and received Answer, which now serveth to make up the
only
of
this
chapter
present
work.
The
I
particular
points
which
were by him
;
but barely
it
named,
to
meddled
conceiving
who
and mine, as the defendant, to repel his encounter afterwards. Only I then collected certain materials out of the Scriptures and writings of the Fathers, which I meant to make use of for a second conflict, whensoever our Challenger
should be pleased to descend
ticular
articles
to
;
the
which he
the
of every
of
to
prove
by the express
Church, as also grounds out of the sacred Scriptures, if the Fathers' authority would not suffice. Thus this matter lay dead for divers years together and so would still have done, but that some of high place
by good and
in both
kinojdoms,
little
to think
far better
of that
which
advised
me
the
to
had done than the thing deserved, go forward, and to deliver the judgment
was so confident
his
side.
wherein
Challenger
that
the
whole
Hereupon
the
gathered
my
scattered
notes
together,
and
then
as
multitude of
into
my
the
me
and
leave,
now entered
another
;
of
treating
of
TO THE HEADER.
each, either
more
briefly or
more
of
my
me
leave.
And
so at last,
after
many
which the Jesuit culled out as special instances of the consonancy of the doctrine now maintained in the Church
of
Rome
The
of
all
antiquity.
here
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
and
that
in the
cerning which
all
at London in the year 1562 ; condare be bold to challenge our Challenger his accomplices, that they shall never be able to prove,
I
is
Synod held
there
either
any one
Saints
article
of religion
the
disallowed
therein,
which
the
and Fathers of
to be
primitive
true, (I
challenging Jesuit,) or any one point of doctrine allowed, which by those Saints and Fathers was generally held to be untrue. As for the testimonies of the authors which I allege, I have been careful to set down in the margin their own words in their own language, (such places of the Greek Doctors only excepted, whereof the original text could not be had,) as well for the better satisfaction of the readers,
(Avho
my
use a
come by that variety of books, whereof here made, or will not take the pains to enter into curious search of every particular allegation,) as for the
either cannot
is
made
fall
out,
that
every where precisely rendered by word, (as himself to such a pedantical observation.^) none but an idle caviller can object, that this was done with any purpose to
corrupt
laid
the
down
before
the
eyes,
to
the
judge of
cause.
translation,
and
rectify
where
there
is
Again, because it is a thing very material in the historical handling of controversies, both to understand the times wherein the several authors lived, and likewise what books be truly or falsely ascribed to each of them for some direc;
TO THE HEADER.
tion of the reader
ia
XV
at
the
first,
have annexed
the end
catalogue of the
authors cited
Avherein
unto them, are thereby signified to be incerti temporis ; their age being not found by me, upon this sudden search, to
be
noted
neglected
posititious
in
and for the second, I have seldom by any the work itself, whensoever a doubtful or supwriting was alleged, to give some intimation
:
it
whom
The
refer
to
my
me
theque
if
God
and leisure
to
make up
mean
to give
censure,
and thyself
to
never be neglected by
thee.
our disputes touching other antiquities or novelties mayest stand assured, that thou shalt there find so
salvation,
thou
much
by God's blessing, as shall be ^able to make thee wise unto and ^to build thee up, and to give thee an inheritance among all them that are sanctijied. Which, next under God's glory, is the utmost thing (I know) thou and for the attaining whereunto I heartily wish, aimest at
;
that ^the
ivord
of Christ
may
dwell in
wisdom.
'
Tim.
iii.
1ft.
'
Coloss.
iii.
IH.
CONTENTS OF CHAPTERS.
Chapter
I.
I'AOK
A
Of
GKNKRAL Answer
Chapter
Traditions
II.
31
Chaptkr
Of the
Real Presence
III.
41
Chapter
IV.
Of
Confession
74
Chapter Of the
Priest's
V.
Power
to forgive Sins
QQ
VI.
Chapter
150
VII.
Dead
l68
Chapter
VIII.
Christ's
238
Chapter IX.
Of
Prayer to Saints
362
Chapter X.
Of Images
Chapter XI.
430
Of Free
Will
445
Chapter XII.
Of Merits
472
THE
JESUIT'S
CHALLENGE.
How
shall
I answer
to
a Papist, demanding
this question?
then,
alter
would
fain
Rome
did
that religion,
wliich
you commend
in
them of the
Next,
I
first
400 years?
fain
Rome ?
know, how can your religion be true, which disalloweth of many chief articles, which the Saints and Fathers of that primitive Church of Rome did
would
side,
that have
testify,
(and
if
any deny
Pastors
:
it
the
Doctors,
and Fathers of that Church do allow of traditions that they acknowledge the real presence of the body of Christ in the Sacrament of the altar: that they exhorted the people
to
that
:
they
power to forgive sins that they taught, that there is a Purgatory that prayer for the dead is both commendable and godly that there is Limhus Patrum ; and that our Saviour descended into hell to deliver the ancient Fathers of the Old Testament, because before his Passion none ever entered into heaven that prayer to Saints and use of holy images was of great account amongst them that man hath free-will, and that for his meritorious works he receiveth, through the assistance of
affirmed,
;
;
: :
God"'s grace,
Now
religion,
would
Church or they that do most vehemently contradict and gainsay them ? they that do not disagree with that holy Church in any point of religion or they that
primitive
;
agree with
it
but
iti
THE JESUIT
CHALLENGE.
Will you say, that these Fathers maintained these opinions God ? Why, you know that they were
the pillars of Christianity, the champions of Christ's Church, and of the true Catholic Religion, which they most learnedly defended against divers heresies; and therefore spent all their Or will time in a most serious study of the holy Scripture. you say, that although they knew the Scriptures to repugn, yet they brought in the aforesaid opinions by malice and Why, yourselves cannot deny, but that corrupt intentions ? they lived most holy and virtuous lives, free from all malicious corrupting or perverting of God's holy word, and by their holy lives are now made worthy to reign with God in Insomuch as their admirable learning may suffihis glory. and their ciently cross out all suspicion of ignorant error innocent sanctity freeth us from all mistrust of malicious
;
corruption.
Now
be made
of
Christ
would
to this.
willingly see
Rome
:
for
400 or
of
which the same Church did maintain and uphold as may be shewn by the express testimonies of the Fathers of the same Church, and shall be largely laid down, if any learned Protestant will deny it. Yea, which is more, for the confirmation of all the
above-mentioned points of
our religion, we will produce good and certain grounds out of the sacred Scriptures, if the Fathers' authority will not suffice. And we do desire any Protestant to allege any one text out of the said Scripture, which condemneth any of the above-written points which we hold for certain they shall never be able to do.
For indeed they are neither more learned, more pious, nor more holy than the blessed Doctors and Martyrs of that first Church of Rome, which they allow and esteem of so much, and by which we most willingly will be tried, in
any point which is in controversy betwixt the Protestants and the Catholics. Which we desire may be done with Christian charity and sincerity, to the glory of God and instruction of them that are astray.
W.
B.
AN
ANSWER
THE FORMER CHALLENGE.
To
in
at
this
day
is
maintained
the
to discredit
we
profess,
undertaken
gainsayers.
make good
first
the
Papists"*
The
wherewith that part standeth charged ; the author and time whereof he requireth us to shew. The other two respect
the testimony,
sacred
if this
Scriptures;
man may be
us.
Church, and of the wherein we vary, maketh wholly for them and
the points
against
we commend
400 years
religion overthrown in
that
we do not hold
in
now we
see in
it,
and therefore it is a vain demand to require from us the name of any one Bishop of Rome, by whom or under whom this Babylonish confusion was brought in. Secondly, that a great difference is to be put betwixt heresies which openly oppose the foundations of our faith, and that apostasy which the Spirit hath evidently foretold should be brought in by such as speak lies in hypocrisy, (l Tim. iv. 1, 2.) The impiety of the one is so
an age
:
was raised
first
appearance
it
is
manifestly
discerned
the
other
it,
Apostle termeth
a mystery of iniquity, (as the 2 Thes. ii. 7), iniquitas, sed mysfica.
is
ANSWER TO A
JESUIT's
CHALLENGE.
[ciIAP.
id est, pietntls
nomine palliata, (so the ordinary gloss expoundeth the place ;) " an iniquity indeed, but mystical, that
is,
And therefore they who cloked with the name of piety." kept continual watch and ward against the one, might sleep while the seeds of the other were a sowing; yea, peradventure might at unawares themselves have some
in of this
hand in bringing Trojan horse, commended thus unto them vuider Thirdly, the name of religion and semblance of devotion. that the original of errors is oftentimes so obscure, and their breed so base, that howsoever it might be easily observed by such as lived in the same age, yet no wise man will
marvel,
should
if in tract of time the beginnings of many of them be forgotten, and no register of the time of their
birth found
^read that the Sadducees taught, any man able to declare unto us, under what High Priest they first broached this error The Grecians, Circassians, Georgians, Syrians, Egyptians, Habassines, Muscovites, and Russians, dissent at this day will you from the Church of Rome in many particulars you what several upon to shew in Bishop"'s days these take When the point hath been well differences did first arise ? scanned, it will be found, that many errors have crept into their profession, the time of the entrance whereof you are not able to design and some things also are maintained by you against them, which have not been delivered for catholic doctrine in the primitive times, but brought in afterwards, yourselves know not when. Such, for example, is that sacrilege of yours, whereby you withhold from the people the use of the cup in the as also your doctrine of Indulgences and Lord's Supper Purgatory which they reject, and you defend. For touching the first, "Gregorius de Valentia, one of your principal champions, confesseth, that the use of receiving the Sacrament in one kind began first in some Churches, and grew to be a general custom in the Latin Church not much before the Council of Constance, in which at last (to wit, 200 years ago) this custom was made a law. But if you put the question to him, as you do to us, What Bishop of Rome did first bring in this custom ? he giveth you this answer,
extant.
:
We
is
.?
'
Acts
xxiii.
.8.
V'alent.
de
legit,
10.
I.]
CIKNERAI, ANSWER.
that it began to be used, not by the decree of any Bishop, but by the very use of the Churches, and the consent of If you further question with him, Qiiando the faithful. prinmm vigere coepit ea vonsuetudo in aliquilms Eccleaiis ? When first did that custom get footing in some Churches ?
he returneth you
for
answer,
Minime
constat:
it
is
more
than
he can
tell.
The
tainty
like
that no cer-
can be had,
were
what brought
their
in.
original
was,
or
by whom
Fisher
also
further
either
none
not
at
all,
it
that
by the
Grecians
also,
it is
all
and
no
that,
lately
of
Indulgences
seeing
had
their
beginning,
after
that
men
for
while had
been
affrio-hted
with
of
the
the
torments of
Purgatory.
Out of which
1.
confession
little
may
observe:
What
reason these
men have
all their
to require us to set
down
first
brought
in
seeing that
more than they themselves are able to do. 2. That some of them may come in pedetentim (as Fisher acknowledgeth Purgatory did) by little and little, and by very
this is
are.
all
3.
'That
it
is
a fond imagina-
to
suppose that
such changes
:
must be made by
some Bishop, or any one certain author whereas it is consome may come in by the tacit consent of many, and grow after into a general custom, the beginning whereof is past man's memory. And as some superstitious usages may draw their original from the undiscreet devotion of the multitude so some also may be derived from want of devotion in the people and
fessed, that
;
:
Pede-
Art.
Doctonuii approrr;df|u. id
Cajet. Opusc.
1.
Tom.
i.
Tract. 15. de
bationec(rpitesseinpretio,h;k-;rstin)alioni'
sensini sine sensu crcsccntc.
I
Indulgent, cap.
'
80
6
some
ANSWER TO A
alterations
JESUlx's
CHALLENGE.
attributed
to
[CHAP.
the
likewise
itself.
must be
the one
very
chano-e of time
instance,
Of
we cannot
"^
give a fitter
in your private Mass, wherein the Priest Sacrament alone; which Harding fetcheth from no other ground, than lack of devotion of the peopWs When you therefore can tell us, in what Pope"'s days part.
than
the
receiveth
the
people
fell
from
their
devotion
you, in what
private
tell
An
experiment of the other we may see in the use of the Latin For service in the Churches of Italy, France, and Spain.
if
When that use first began there and 'Whether the language formerly used in further demanded, changed upon a sudden ? our answer their I^iturgy was That Latin service was used in those countries must be, beginning but that Latin tongue at that time the the from was commonly understood of all, which afterward by Httle and little degenerated into those vulgar languages which now When you therefore shall be pleased to certify are used. us, in what Pope's days the Latin tongue was changed into the Italian, French, and Spanish, (which we pray you do for our learning;) we will then give you to understand, that from that time forward the language, not of the service, but of the people, was altered. Nee enim lingua vulgaris populo subtracta est, sed populus ah ea recessit, saith Erasmus: "the vulgar tongue was not taken away from the people, but the people departed from it." If this which I have said will not satisfy you, I would wish you call unto your remembrance the answer which Arnobius sometimes gave to a foolish question, propounded by the enemies of the Christian faith: '^Nec si nequivero
we be
questioned.
.''
**
caiisas vobis exponere, cur aliquid Jiat illo vel hoc modo, continuo sequitur, ut infecta Jiant qucB facta sunt. And consider whether I may not return the like answer unto you. If I be not able to declare unto you, by what
Bishop of Rome, and in what Pope's days, the simplicity of the ancient faith was first corrupted ; it Avill not presently follow, that what was done must needs be undone.
6
Hard. Answer
1.5Rii.
Parisiens.
^
Ann.
^
Amob.
lib.
contra Gentes.
\\.
I.]
OENERAL ANSWER.
rather,
if
call to mind the parable in the kingdom of heaven is likened unto a man, which sowed good seed in his Jield ; hut while men slept, his enemy came and sowed tares among the wheat, and went his way. These that slept, took no notice, when
Or
you
please,
Gospel, where
'"/^e
or
by whom the
the
first
tares
were
scattered
among
the
wheat
neither at
and the other, though they were awake. But ^^when 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 Their master indeed telleth Tvhence then hath it tares? them, it Avas the enemy"'s doing; but you could tell them " You yourselves otherwise, and come upon them thus
:
in this field, was and such as was put there by your master himself. If this which you call tares, be no good grain, and hath sprung from some other seed than that which was I would fain know that man's name, sown here at first who was the sower of it and likewise the time in which Now, you being not able to shew either the it was sown. one or the other, it must needs be, that your eyes here or if these be tares, they are of no enemy's, deceive you
o-rant,
first
sown
good
seed,
but of your master's own sowing." To let pass the slumberings of former times, we could
tell
snorted:
you of an age, wherein men not only slept, but also it was (if you know it not) the tenth from Christ,
:
that
"
unhappy age," (as Genebrard and other of your own writers term it,) "exhausted both of men of account for wit
^-^
and learning, and of worthy princes and bishops ;" in which there were " ^'no famous writers, nor councils;" than which (if we will credit Bellarmine) there was never age " '''more If I be not able to discover what unlearned and unhappy." feats the devil wrought in that time of darkness, wherein men were not so vigilant in marking his conveyances; and
">
siveetianiclarisprincipibusetpontificibus.
I
n lb. 2H 27.
i
Genebrard. Chronic,
7i
lib. iv.
'-
Apoc. XX.
''
,,
'
^^
^^^_
p^^^^.j.^
jj^_
j^.
^.,^^
j^.
ANSWER TO A
.IESUIT's
CHALLENGE.
[CH A P.
such as might see somewhat, were not so forward in writing books of their observations; must the infelicity of that age, wherein there was little learning and less writing, yea, which " for want of writers,"" as Cardinal '"Baronius acknowledgeth, " hath been usually named the obscure age ;" must this, I say, enforce me to yield, that the devil brought in no tares all that while, but let slip the opportunity of so dark There are other a night, and slept himself for company ? means left unto us, whereby we may discern the tares brought in by the instruments of Satan from the good seed which was sown by the Apostles of Christ, besides this observation of times and seasons, which will often fail us.
Ipsa doctrina eorum, saith ^' Tertullian, cum Apostolica cojnparata, ex diversitate et contrarietate sua pronuntiahit.,
7ieque
Apostoli alicujus auctoris esse, neque Apostolici. " Their very doctrine itself, being compared with the Apostolic, by the diversity and contrariety thereof will pronounce, that it had for author neither any Apostle nor any man Apostolical." For there cannot be a better prescription against heretical novelties, than that which our Saviour Christ useth against
the
Pharisees,
^"^
From
the
beginning
it
was not
prescribed
so;
nor
Apostle
'-'Jude,
earnestly
to
contend for
the faith
by the which
was once
Now
God
hath provided, that the memorial thereof should be recorded in his own book, that it might remain ^^for the time to come, for ever and ever. He then, who out of that book
is
established
as
strongly
made
in
if he were able to nominate the place where, the time when, and the person by whom any such corruption was first brought in. In the Apostles' days, when a man had
'
Baron. Annal.
1
,
Tom.
x.
Ann.
900.
's
! 1
IMatth. xix.
!!.
'^
Jude
3, 4.
sect
,,
Icitul.
-'
1
Luke
i.
4.
-'
Esai. xxx. 8.
Pncscript.
iulvcrs.
Ilicret.
cap. 32.
1.]
CENEllAL ANSWEK.
examined himself, he was admitted unto the Lord's Table, there to eat of that breads and drink of that cup; as In the Church of Rome appeareth plainly, 1 Cor. xi. 28. at this day the people are indeed permitted to eat of the 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,
et nunc; unless Ave be able to first institution was altered whom, when this tell by and By St Paul's order, who would have all things done to
''^
.''
edification.
Christians should
not in an
case
unknown language
as
may be
The
and
now
is
further
edifying of your
Is
followers together.
resolve
not
this,
in that order,
man's judgment, that things are not now kept wherein they were set at first by the Apostles
first
author of the
And
like
as
we may thus
first
discover
innovations,
so
by having
the
may we do
by comparing the
middle
times
of the Church. Thus I find by the constant and approved practice of the ancient Church, that all sorts of people, men, women, and children, had free liberty to read
Scriptures.
I
the holy
find
now
the
contrary
among
the
and shall I say for all this, that they have not removed the bounds which were set by the Fathers, because perhaps I cannot name the Pope, that ventured to make the first inclosure of these commons of God's people ? I hear
Papists
:
Judith^ et Tobies, et Macchab(Borum libros quidcm Ecclesia, sed eos inter Canonicas Scripturas non recipit. " The Church doth read indeed the books of Judith, and Tobit, and the Maccabees but doth not receive them for Canonical Scripture." I see that at this day the
St ^'Jerome say:
legit
;
--
As
it
was
in
the
beginning,
so
ow.
-^
Rellar. lib.
ii.
de
Lcdesim. de
Scripturi.s
quHvis lingua
Ilicroiiyni.
Prefat.
in
Libros Salo-
mon. Episi.
115.
10
ANSWER TO A
receiveth
JESUIT's
CHALLENGE.
[cHAP.
not I then
Church of Rome
;
them
for such.
May
and that the Church of Rome now is not been a change howof the same judgment with the Church of God then soever I cannot precisely lay down the time, wherein she first
;
thought herself to be wiser herein than her forefathers But here our adversary closeth with us, and layeth down a number of points, held by them, and denied by us ; which
.''
he undertaketh to make good, as well by the express testimonies of the Fathers of the primitive Church of Rome, as also by good and certain grounds out of the sacred Scriptures, Where if he would if the Fathers' authority will not suffice.
change his order, and give the sacred Scriptures the prehe should therein do more right to God the author ; of them, who well deserveth to have audience in the first place; and withal ease both himself and us of a needless labour, in seeking any further authority to compose our
cedency
differences.
hand he
end
:
can,
For if he can produce, as he beareth us in good and certain grounds out of the sacred
is
at
an
satisfied
these,
may
(if
Therefore, as St
so
he please) travel further, and speed worse. ^^ Augustine heretofore provoked the Donatists,
:
provoke
voces divince
Donati.
:
Auferantur chartcE humancB : sonent unam Scriptiirce vocem pro parte " Let human writings be removed let God's voice
I
him
ede mihi
sound bring me one voice of the Scripture for the part of Donatus." Produce but one clear testimony of the sacred
Scripture
for the
Pope's
list
part,
and
it
shall
suffice
allege
without
Scripture,
and
it
cannot
it
We
Fathers, as
is
we should, and hold it our duty to -'^rise up before the hoary head, and to honour the person of the aged ; but still with reservation of the respect we owe to their Father and
ours,
like
Ancient of days, the hair of whose head is pure wool. We may not forget the lesson, which our great Master hath taught us: Call no man your father upo?i the earth ; for one is yorir Father which is in heaven. Him therefore alone do we acknowledge for the
that
the
'^^
~~
-*
Aug. de
-'
I
Dan.
vii. 6.
Mattli. xxiii. 9.
I.]
GENERAL ANSWKK.
:
11
And
were
able
this
say, not as if
we feared
that
these
men
produce better proofs out of the writings of the Fathers for the part of the Pope, than we can do for
to
(when we come to join in the particulars, they shall find it otherwise :) but partly to bring the matter unto a shorter trial, partly to give the word of God his due, and to declare what that rock is, upon which alone we build
;
foundation of the Apostles and Prophets ; from which no sleight that they can devise, shall ever draw us. The same course did St Augustine take with the Pelaagainst whom he wanted not the authority of the gians Fathers of the Church: " Which if I would collect," saith he, " and use their testimonies, it would be too long a work, and I might peradventure seem to have less confidence than I ought in the Canonical authorities, from which we ought not to be withdrawn." Yet was the Pelagian heresy which is the time wherein the then but newly budded pressing of the Fathers'* testimonies is thought to be best
our
faith,
even
'^"^the
'^^
in
better warrant may we follow having this precedent, 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?
season.
The method
Fathers
is
;
of confuting heresies
Lirinensis
who
is
careful notwithstanding,
give
" ^^But neither always nor all kinds of heresies are to be impugned after this manner, but such only as are new and lately sprung; namely, when they do first
us this caveat:
antequam
29
Ephes.
ii.
20.
primum
poris
scilicet
exoriuntur;
^^
Quos
si
vetantur
latius
manante
vitiare
debemus
et
minus
lib.
ii.
fortasse videbor
conentur.
C'eterum
dilatatjc
et
prjESumpsisse
quam
debui.
Aug. de Nupt.
inveteratJB haereses
Concupiscent,
"
cap. 29.
aggrediendae sunt,
Sed
liacreses
novitia;
semper neque omnes hoc mode impugnanda; sunt, sed rcccntesquc tantummodo, cum
neque
occasio.
de
Hasres.
12
arise,
AXSWKR TO A JESUIT
while
CHALLENGE.
the
[CHAI'
by the
time that,
straitness
of
time
itself
they
;
be and
far-
poison
spreading farther,
they
But
and inveterate heresies are not to be dealt withal this way, forasmuch as by long continuance of time a long occasion hath lain open unto them to steal away the truth." The heresies with which we have to deal, have spread so far and continued so long, that the defenders of them are bold to make Universality and Duration the special marks they had opportunity enough of time and of the Church place, to put in ure all deceivahleness of unrighteousness; neither will they have it to say, that in coining and clipping and washing the monuments of antiquity, they have been wanting to themselves.
:
himself,)
little
respect,
to
speak
was had
to the
Church of Rome.
If this
may be
thought to prejudice the dignity of that Church, which would be held to have sat as queen among the nations from the very beginning of Christianity ; you shall have a crafty merchant, (Isidorus Mercator, I trow, they call him,) that will
help the matter, by counterfeiting Decretal Epistles in the
name
of the primitive
thirty of
them
in a
row, as so
the
many
Rome
enjoyed before
so
manner as she desired; she hath have supplied the Council's negligence in that behalf, and made Canons for the purpose in the name of the good Fathers, that never dreamed of such
large a
had her
well-willers, that
business.
If
the
power of judging
another
all
others
will
not
ancient
it
be suborned
wherein
shall
be concluded, by the consent of 284 imaginary Bishops, that " No man may judge the first seat:" and for failing, in an
^-
^^
Concil.
Nemo
20.
1.]
CiENERAL ANSWEIJ.
*'
13
elder
Council than that, consisting of 300 buckram Bishops of the very selfsame making, the like note shall be sung Quoniain prima sedes non judicabitur a quoquam : " The
must not be judged by any man." Lastly, if the do not think that the fulness of spiritual power is Pope for his greatness, vmless he may be also lord parasufficient mount in temporalibus ; he hath his followers ready at hand, to frame a fair donation, in the name of Constantine the Emperor, whereby his Holiness shall be estated, not only in the city of Rome, but also in the seigniory of the whole West. It would require a volume to rehearse the names of those several tractates, which have been basely bred in the former days of darkness, and fathered upon the ancient Doctors of the Church, who, if they were now alive, would be deposed that they were never privy to their begetting. Neither hath this corrupting humour stayed itself in forging of whole Covmcils, and entire treatises of the ancient writers ; but hath, like a canker, fretted away divers of their sound
first
seat
parts,
and so altered their complexions, that they appear not To instance in the great same men they were. we were wont to read in the question of Transubstantiation books attributed unto St Ambrose, De Sacramentis, lib. iv. cap. 4. Si ergo tanta vis est in sermone Domini Jesu, ut ificiperent esse quce non erant ; quanto magis operatorius "If thereest, ut sint quce erant, et in aliud commutentur ? fore there be so great force in the speech of our Lord Jesus, that the things which were not, began to be (namely, at the first creation,) how much more is the same powerful to make, that things may still be that which they were, and yet be changed into another thing It is not unknown, how much those words, ut sint qucB erant, have troubled their brains, who maintain, that after the words of consecration the elements of bread and wine be not that thing which they were and what devices they have found, to make the bread and wine in the Sacrament to be like unto the Beast in the
to be the
:
.'^"
and
is
not,
and
yet
is.
But
that
Rome
(Alexander-like) have
now
cut
asunder;
"
Roman
^'
edition,
(which
liii.
Apoc.
xvii.
i>.
14
is
ANSWER TO A
also followed in that set
Jesuit's challenge.
[chap.
those
]()03,)
words that so much troubled them, and letting the rest run Quanto magis operatorius est, smoothly after this manner ut qu(B erant, in aliud commutentur? "How much more
:
is
Lord powerful
the
:
to
The
Homil.
author
XI.
of
imperfect
work
upon
Matthew,
Si ergo hcBC vasa sanctificata ad privatos usus transferre sic periculosum est, in quibus non est verum corpus Christi, sed mysterium corporis ejus continetur ; quanto magis vasa corporis nostri, qucB sibi Dezcs
writeth thus
ad habitaculum prceparavit, non debemus locum dare Diabolo agendi in eis quod milt ? " If therefore it be so dangerous
a matter
to
transfer
those holy
vessels,
how much more for the vessels of body is contained prepared for himself to dwell in, hath which God our body way unto the Devil, to do in them give we to ought not what he pleaseth ?" Those Avords (in quibus non est verum corpus Christi, sed mysterium corporis ejus continetur ; " in which the true body of Christ is not, but the mystery of his
body
is
and therefore
in
thought
hurt.
it
fit
Whereupon, in the editions of this at Paris, Antwerp, apud Joannem Steelsium, anno 1537 apud Joannem Roigny, anno 1543; and at Paris again, apud Audoenum Parvum, anno 1557; not one syllable of them is to be seen though extant in the ancienter editions, one whereof is as old as the year 14S7- And to the same purpose, in the 19th Homily, instead of Sacrijicium panis et vini, " the sacrifice of bread and wine," (which we find in
;
these latter editions have chopped in Sacrijicium. corporis et sanguinis Christi, " the sacrifice of the
the inscription)
" as
History of the
Quae
tarn
quam ad Gallorum
Hist, pertinent.
I.]
GENERAL ANSWER.
15
French."
tion
(fol.
Among
of the heresies
168) laid
of
in
this
time,
there
is
one especially
down
these words:
Nisi inanducaveritis,
carnem Jilii hominis, et sanguinem biberitis, non Facinus vel Jlagitium videtur vitam in vobis. Figura ergo est, dicet hcereticus, prcecipiens Pasjubere. sioni Domini esse communicandum tantum, et suaviter atque utiliter recondendum in memorid, quod ]}ro nobis caro ejus " Unless, saith Christ, ye eat the criccifixa et vulnerata sit.
inquit,
habebitis
flesh of the
have
life
in
Son of man, and drink his blood, ye shall not you. He seemeth to command an outrage or
It
is
wickedness.
therefore
figure,
will
the
heretic say,
and sweetly and profitably to lay up in our memory, that He that put his flesh was crucified and wounded for us." in those words (dicet hcereticus) thought he had notably met with the heretics of this time ; but was not aware, that For thereby he made St Augustine an heretic for company. the heretic that speaketh thus, is even St Augustine himself: Avhose very words these are, in his third book De Doctrind Which some belike having put Christiana, the l6th chapter. the publisher in mind of, he was glad to put this among his errata, and to confess that these two words were not to be found in the MS. copy which he had from ^^Petavius; but telleth us not what we are to think of him, that for the
countenancing of the Popish cause ventured
to so
shamefully
abuse St Aug-ustine.
In the year 1616 a tome of ancient writers, that never saw the light before, was set forth at Ingolstad, by Petrus
Steuartius
tential,
:
where,
among
other
tractates,
certain
Peni-
Rabanus, that famous Archbishop of Mentz, is to be seen. In the 33d chapter of that book, Rabanus making answer unto an idle question moved by Bishop Heribaldus concerning the Eucharist, (what should become of it, after it was consumed, and sent into the draught, after the manner of other meats,) hath these words (initio pag. 669) Nam quidam nuper de ipso Sacramento
written
by
corporis et sanguinis
hoc
ipsum corpus
"
et
Hj
Virgine
ANSWER TO
natum
est,
A .TESUIx's CHALf-KNGE.
[cHAP.
et in
potuimus, ad Egilum Ahhatem scribentes, de corpore ipso " For some of late, not quid vere credendum sit aperuimus. the Sacrament of body and blood of of the rightly holding our Lord, have said, that the very body and blood of our Lord, which was born of the Virgin Mary, and in which our Lord himself suffered on the cross, and rose again from
the grave* Egilus, according to our ability,
truly
You see to be believed concerning Christ's body." Rabanus's tongue is dipt here for telling tales: but how Steuartius freeth this came to pass, were worth the learning. himself from the fact, telling us in his margin, ^Hhat " here
there was a blank in the manuscript copy ;"
believe
and we do
to
easily
him
be purged, as
well as printed."
this
manuscript fetched,
think you?
saith Steuartius.
answer the
to give
Out of " "the famous monastery of Weingart," The monks of Weingart then belike must and they, I dare say, upon examination matter
:
it was no part of their intention any furtherance unto the cause of the Protestants hereby. If hereunto we add, that Heribaldus and Rabanus both are ^^ranked among heretics by Thomas Walden ^^for holding the Eucharist to be subject to digestion and voidance, like other meats ; the suspicion will be more vehement
oaths, that
whereunto yet I
will
that shall
In the
lecting
libraries of
my
so
worthy renowned
friends, Sir
Robert Cotton
learned
and Dr Ward, the Cambridge, I met with an ancient Treatise of the Sacrament, beginning thus: Sicut ante nos quidam sapiens dixit, cujus sententiam probamus, licet nomen ignoremus ; which is the same with that
antiquities)
College
in
3"
sect.
4.
*'
i
Ex MS.
p. II. p. 596.
39
Weingartensis.
hie est in
Lacuna
MS.
exemplari.
I '
*-
Wald. Tom.
Id.
i.
^0
Ad
istos
ad Martinura v.
*^
tinet.
Possevin.
Bibliothec. select.
I
Tom.
ii. cap.
19 et 61.
cap. 12.
I,]
i;f:NK.]?Ai,
ANSWEU.
17
upon
first
Berengarius.
twitted
The author
of
this
Treatise,
having
Heribaldus for
propounding,
and
Rabanus
for re-
down afterward
writing
is
(whose
yet extant)
Quod non
alia
plane
sit
caro qucB
sumitur de altari, quam qucB nata est de Maria Virgine, et passa in cruce, et qnce resurrewit de sepzdchro, qucsque " That the flesh et pro mundi vita adhuc hodie offertur. which is received at the altar, is no other than that which was born of the Virgin Mary, suffered on the cross, rose ao-ain from the grave, and as yet is daily offered for the Contra quern, saith he, satis argumenlife of the world." tatur et Rabanus in Epistola ad ^^Egilonem Ahhatem, et Ratrannus quidam libro composito ad Caroluni Regem, " Against whom both Rabanus in his dicentes aliam esse. Epistle to Abbot Egilo, and one Ratrannus in a book
it
saying that which he made to King Charles, argue largely Whereby, what Rabanus's another kind of flesh." is
;
opinion was of this point in his Epistle to Abbot Egilo or Egilus, and consequently what that was which the monks
of Weingart could
is
Penitential,
trust
plain enough.
I
omit other corruptions of antiquity in this same queswhich I have touched *^ elsewhere: only that of Bertram wherein the dishonesty of these men, I may not pass over in handling the writings of the ancients, is laid open, even Thus the case by the confession of their own mouths.
tion,
;
standeth
that Ratrannus,
who
joined with
Rabanus
first
in
re-
bringing
by Paschasius Radbertus, is he who commonly The book which he is known by the name of Bertramus. wrote of this argument to Carolus Calvus the Emperor, was forbidden to be read, by order from the Roman Inquisition, The divines confirmed afterwards by the Council of Trent. book did of the forbidding the of Douay, perceiving that rather occasion them gave reading it, but not keep men from
thereof
*^
Ant.
Possevin.
Apparat.
sac.
in
jEgilo
ille,
Berengario Turon.
*'
mine proxime
]
successit ipse
Rabanus.
Al. Elgionem et
Helgimonem, male.
"
De Christian.
Neque enim
quam
45 et 198.
18
to seek
ANSWER TO A
JESUIT's
CHALLENGE.
[CHAP.
more earnestly after it, thought it better policy, that Bertram should be permitted to go abroad, but handled in
sort, as other ancient writers, that made against them, " Seeing therefore (say '"they) we bear were wont to be. with very many errors in other of the old Catholic writers, and
such
by inventing some
device often-
times deny them, and feign some commodious sense for them
when they
adversaries
;
we do not
see,
not deserve
cry-
lest
the heretics
as
maketh for Mark this dealing well. The world must be borne them." in hand, that all the Fathers make for the Church of Rome When we bring forth against us in all our controversies. express testimonies of the Fathers to the contrary, what must then be done ? A good face must be put upon the matter, one device or other must be invented to elude the testimonies objected, and still it must be denied that the
Fathers make against the doctrine of the Papists.
for example,
Bertram,
" ^'The things which differ one from another, are not the same. The body of Christ which was dead, and rose again, and being made immortal now dieth not, (death no more having dominion over it,) is everlasting, and now not subject to suffering. But this which
writeth thus:
is
is
it
is
AVhat device must they find out here ? They must say this is meant of the accidents or " forms of the Sacrament, which are corruptible; or of the use of the Sacrament, which continueth
corruptible, not free from corruption.'''
'**
But how
drift
*''
I
will
this
shift
serve
when
as the
whole
Quum
idem non
sunt-
plurimos feramus errores, et extenuemus, excusemus, excogitato commento persffipe negemus, et commodum iis senaliis
Corpus Christi quod mortuum est, et resurrexit, et immortale factum jam non moritur, et mors illi ultra non dominabitur,
sum
affingamus,
dum
opponuntur
in dis[ ;
putationibus aut in conflictionibus cum ad versariis ; non videmus, cur non eandem
sternum est, nee jam passibile. Hocautem quod in Ecclesia celebratur, temporale est. non ffiternum ; corruptibile est, non incorruptum.
*^
aquitatem et diligentem recognitionem mereatur Bertramus, ne hasretici ogganniant, nos antiquitatem pro ipsis facientem
exurere
et
".,
Dom.
Secundum
:
Sacramenti coret
ruptibiles
aut de re ipsa
usu sacra-
prohibere.
edit.
Belgic. p.
Index Expurg.
p. 7-
I.]
GENERAL ANSWER.
that
tliat
19
the
to prove,
faithful in
which
is
is
received by
mouth of
the
the Sacrament,
whicli
Non
"
It
died upon the cross, and rose again from death ? male aut mcunsulte omittantur igitur omnia hcEC were not amiss therefore," say our Popish censurers, " nor
all
it
unto the
forward
of Vincentius
the
trial
and not be
to
so
commit
of
our
controversies
the
ill hap to fall 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 the challenger, and the appointer of your own weapons. Let us then hear your challenge, wherein you would so fain be " I would fain know," say you, " how can your answered.
the
that
religion
be true, which disalloweth of many chief articles, which the Saints and Fathers of that primitive Church of Rome did generally hold to be true.'' For they of your side, that have read the Fathers of that unspotted Church, can well testify (and if any deny it, it shall be presently shewn) that the Doctors, Pastors, and Fathers of that " Now Church do allow of Traditions," &c. And again
:
would
I fain
gainsay
Church, or they that do most vehemently contradict and them ? they that do not disagree with that holy Church in any point of religion or they that agree with it but in very few, and disagree in almost all V And the " Now would I willingly see what third time too, for failing
;
:
reasonable answer
grant, that the
may be made
to this.
Church of Rome
for 400 or
uphold
if
as
may be shewn by
will
deny
it."
Albertus
as
Pighius had
he
now been
alive,
as
great
scholar
he
was,
that
he
never
20
AXSWEE TO A JESUIT
before.
CHALLENGE.
[CHAF.
knew
by the Church That doth of Rome understand the universal Church?" and Doctors ancient this man, say I, who styleth all the Saints the universal with name of the Martyrs of the Church But it and Fathers of the primitive Church of Rome.
did ever yet (saith ^^he)
"
Who
seemeth a small matter unto him, for the magnifying of that Church, to confound urhem and orhem ; unless he mingle also heaven and earth together, by giving the title of that
unspotted Church, which
is
Church
triumphant
in heaven,
Rome
here militant
upon
earth.
St Augustine
otherwise
understood,
;
whensoever
un-
and therefore, to prevent all mistaking, he spotted Church thus expoundeth himself in his Retractations: "'^"Wheresoever in these books I have made mention of the Church
not having spot or wrinkle
she
;
it
is is
not so to be taken, as
if
prepared to be
so,
when
certain
hath
cause to
as
say
every day.
is
trespasses.""
Now,
and
these ignorances
infirmities,
differences
betwixt
members
is
thereof:
one
;
part
may
may be
rightly
in-
formed.
Neither will
different
;
it
must be of
in
all
things
or
that
therefore
all
the
reformed Churches in
our
kindred with those in ancient times, because they have washed away some spots from them-
days
must disclaim
selves,
It is not every
which they discerned to have been in them. spot that taketh away the beauty of a
Church, nor every sickness that taketh away the life thereof: and therefore though we should admit that the ancient Church
^^
Quis per
Romanam
Ecclesiam unPigh.
jam
sit,
sit,
quando
quam
intellexit aut
universalem Eccle-
apparebit
propter
tates
etiam
gloriosa.
Nunc enim
Concilium
vi.
quasdam
tota
ignorantias et infirmi-
cap. 3.
^ Ubicunque
ravi
in his libris
commemo-
quotidie
bita
Ecclesiam non habentem maculam aut rugam ; non sic accipiendum est quasi
nostra.
August.
cap. 18.
I.]
GENERAL ANSWER.
21
of
too,
unlike
sently she
must cease
to
be our
the African Bishops in the time of Aurelius were of another Doth the diversity of their judgments in this point mind.
make them
infants
:
to
"i
It
was the
Church
yet also
to minister the
Communion unto
which
is
practised
Egypt and
for
all
Ethiopia.
The Church
fit
consideration,
hath
thought
to
that will not yield, that either she herself hath for-
them not
saken the religion of her ancestors, because she followeth in tliis ; or that they were of the same religion
to-
So put case the Church of Rome now did use prayer for the dead in the same manner that (which we will shew to be otherthe ancient Church did wise;) the reformed Churches, that upon better advice have altered that usage, need not therefore grant, that either themselves hold a different religion from that of the Fathers, nor yet because they do not precisely follow them in this
; ;
For
as
by the
so a some spots or blemishes which the other hath not third may be brought in which may shew like spots and blemishes, and yet have no such likeness of visage as may
bewray her to be the others' sister. But our Challenger having first conceited an idea of an imspotted Church upon earth
in
;
his
mind
being
then
Church of
he
we
like not as
our faces in the false glass of affection, and findeth her on whom he doteth, to answer his unspotted Church in all points, but us to agree with
taketh a view of both
it
And thereupon he " would fain know in almost nothing. whether of both have the true religion; they that do not disagree witli tliat holy Church in any point of religion,.
22
or
ANSWER TO A
thev
that
JKSUIT's
CHALLENGE.
[CHAF.
agree with
it
but
it
in
Indeed,
if
would
true
quickly be resolved,
the
conceits
But he is to understand, that strong and that the Jesuits have are but weak -proofs
religion ?"
;
not
these have was pert, when he as been heard. Dioscorus " I am Chalcedon Council the of in uttered these speeches
been the
first,
from
whom
such brags as
the
heretic
'"^
defend the
in
doctrines of the
;
Fathers
their
transgress
them not
barely,
any point
their
and
very
have
testimonies,
not
but in
books."
Ave wonder that he should bear us down, that Rome at this day doth not disagree from Church of the " in any point of religion," who sticketh primitive Church the not so confidently to affirm, that we " agree with it but in For those few points very few, and disagree in almost all." wherein he confesseth we do agree with the ancient Church, must either be meant of such articles only wherein we disagree 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 Avhat face can he say, that we agree with that holy Church " but in very few points" of
Neither need
religion,
all
?""
Irenajus, Avho
was the
disciple of those
which heard St John the Apostle, ^~layeth down the articles of that faith, in the unity whereof the Churches that were founded in Germany, Spain, France,
Egypt, Libya, and all the world, did sweetly 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 Irenaeus commendeth in the Catholic Church of his time.'' But that " rule of faith" so much commended by him and
the
East,
;
accord
as if they
^'
Eyco fieTnTwvTraTepuii)
eKJ3a.X\ofj.ai.
'
X"'-
C'oncil.
Chalced. Act.
I.
p. 97. edit.
Rom.
]
"*-
IrcilcB, lib.
i.
cap.
2,.i.
Epiph. Hares.
nir\wi,
nW iv pipXiotv
'
31.
I.]
(lENKRAL AN.SWEK.
23
all
Tertulliaii,
and the
rest
the articles
badges of the Catholic profession, to which we none is with this man almost nothing must now be counted a Catholic, but he that can conform creed of the new fashion, compiled by his belief unto the
Church
as
willingly
subscribe,
''^
Pope Pius the Fourth some four and fifty years ago. As for the particular differences, wherein he thinketh he hath the advantage of us, when we come unto the sifting
appear how far he was deceived in his In the meantime, having as yet not strucken one stroke, but threatened only to do wonders, if any would he might have done be so hardy to accept his challenge
of them,
it
shall
imagination.
have deferred his triumph until such time as For as if he had borne us he had obtained the victory. down with the weight of the authority of the Fathers, and so astonished us therewith, that we could not tell what to
very well to
say for ourselves, he thus bestirreth himself in a most ridi-
that
these
so
Fathers,""
as the
saith
down
much
name
word of God
of
Why,
the
you know
that
pillars
Christianity,
champions of Christ's Church, and of the true Catholic religion, which they most learnedly defended against divers heresies, and therefore spent all their time in a most serious Or will you say, that although study of the holy Scripture. they knew the Scriptures to repugn, yet they brought in
the
aforesaid
opinions
by malice and
from
all
corrupt
intentions.^
Why,
and virtuous
free
malicious
corrupting
or
lives are
now made
as
their
admirable
learning
;
and
is
us from
best
all
But by
to
he
little
too
hasty.
He
were
bethink himself
hath
undertaken to
which
''
Forma
I'ii
iriC.J.
24
[chap.
that pntteth hath taken upon him to prove, that our religion cannot be true, because it " disalloweth of many chief articles which the Saints and Fathers of that primitive Church of Rome did generally hold to be true." For performance
himself,
boast
as he
He
hereof,
" some he must prove (if he will be as good as his word, and deal any thing to the purpose) that they held them generally, and held them too, not as opinions, but tanquam de fide, as appertaining to the substance of faith and religion. For, as Vincentius Lirinensis well observeth, " ^Hhe ancient conit
will not
be
sufficient for
him
to shew, that
:"
Fathers is with great care to be sought and followed by us, not in every petty question belonging to the law of God, but only, or at least principally, in the
sent of the holy
rule of faith."
lenger
But all the points propounded by our Chalbe not chief articles and therefore, if in some of them the Fathers have held some opinions that will not bear weight in the balance of the sanctuary, (as some conceits
;
of
be erroneous,) their defects in that kind do abate nothing that reverent estimation which we have them in, for their great pains taken in the " defence of the true Catholic
religion,""
Nei-
for
" the
of
Christianity,"
will therefore
Christ's
Church,"
own
society.
For what doth he think of Justin Martyr, Irenaeus, and Epiphanius ? Doth he not account them among those " pillars" and " champions" he speaketh of Yet, saith Cardinal Bellarmine, " ^"^I do not see how we may defend their opinion from
.?
error."
When
11.
others
object,
that
Kings XX.
est et
cap. 39.
Justini,
Irenai,
Epiphanii,
atque
culis, sed
fidei
regula
magno nobis
studio et investiganda
(5.
I.]
GENERAL ANSWEK.
conceived in
sin,
25
"Salmeron the Jesuit steps fortli and answereth them, first out of the doctrine of Augustine and Thomas, that " the argument drawn from authority is weak f then out of the "word of God," Exod.xxiii In judicio, plurimorum non acquiesces sentential, ut a vero devies. " In
:
Mary was
judgment thou
shalt
not be
led
with
the sentence
lastly telleth
of
the
And
them,
" ^nhat when the Donatists gloried in the multitude of authors, St Augustine did answer them, that it was a sign their cause was destitute of the strength of truth, which was only supported by the authority of
And when
titude,"
many who were subject to error." press him, not only with the " mulhis adversaries
^'
" unto which more honour always hath been given than unto
novelties ;" he answereth, that indeed
alwaji^s
attributed
much
is
unto antiquity
that
as the
this,
poet
saith
saith,
but
are,
he,
we
the
the
more sharp-sighted they be." And therefore for his part he yieldeth rather to the judgment of the younger Doctors of Paris; ""among whom " none is held worthy of the title
of a Master in Divinity,
who hath not first bound himself with a religious oath to defend and maintain the privilege Only he forgot to tell, how they of the Blessed Virgin."
which take that oath might dispense with another oath which the Pope requireth them to take; that '^Hhey " will never understand and interpret the holy Scripture but accordino- to the uniform consent of the Fathers."
^''
Primo
lisse
et quilibet senex, ut
quidani Pot-ta
Doctorum, quos errare in re tanti momenti non est facile admittendum. Respondemus tamen ex Augustini libro i. de Morib. Eccles. cap. 2, turn ex B. Thomas doctrina,
Sed
illud
Ibid.
Nam
in celeberrima Parisiorum
IVIagistri in
Acatitulo
locum ab
'^
SalT)!.
demia nullus
Theologia
mer. in Epist. ad
Rom.
;
lib.
ii.
Disput.
Cum
dignus habetur, qui prius etiam jurisjurandi religione non se adstrinxerit ad hoc
Virginis privilegium
dine gloriarentur
respondit Augustinus,
auctoritati, qui
tuendum
et
et
propug-
signum
tuta;,
nandum.
Ibid.
Vide
Laur. Sur.
Com-
quae soli
multorum
Ibid.
mentar. Rer. in Orbe gestar. ann. 1501. f^' Nee eam unquam nisi juxta unani-
mem
,
consensum
Patrum accipiam,
Pii iv.
p.
et
antiquitate, cui
est
interpretabor.
Bulla
47B.
habitus,
Lugdun.
ann. 158!^
26
ANSWER TO A
Perei-ius,
in
JESUIT's CHALLENGE.
[cHAP.
his
disputations
that
Romans,
also in
confesseth,
"
*^-the
too,
upon the Epistle to the Greek Fathers, and not a have thovight, and delivered
that
is the foreknowledge which either of the good works which they from eternity, God had co-operating with his grace, or of the faith by were to do believe were to the word of God and to they whereby And he his part notwithstanding yet for calling.'' his obey thinketh, that " '"this is contrary to the holy Scripture,
of
men
unto everlasting
life
but especially to the doctrine of St Paul." If our questionist had been bv him, he would have plucked his fellow by the " Will you say sleeve, and taken him up in this manner
:
that
these Fathers
?
to
the
word of God
the
true
champions of Christ's Church, and of which they most learnedly defended against divers heresies, and therefore spent all their He time in a most serious study of the holy Scripture." would also perhaps further challenge him as he doth us " 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
of Christianity, the
Catholic
.'*"
who do "
well as
of
us,
blessed Doctors
and Martyrs of the ancient Church, (as he himself in the end of his challengre doth acknowledo-e,) which verilv we should have little reason to do, if we did imagine that they brought in opinions which they knew to be repugnant to the Scriptures, for any " malice" or " corrupt intentions." Indeed
men
with
the
common
infirmities
of
our nature,
and
therefore
subject
all
unto
error;
but gody
malicious error.
vocation! ejus.
10(>.
Perer. in
Rom.
viii. sect.
norum Doctorum,
scriptis
idque in
prae-
suis
prodiderunt,
causam
"^
destinationis
esse
Scriptura?,
Pauli.
At enimvero
habuit, vel
hominum,
multis
et
apertis
Scripturae
10(t.
ostenderc.
Ibid. sect.
I.]
GENERAL ANSWER.
27
Howsoever, then, we yield unto you that " their innocent sanctity freeth us from all mistrust of malicious corruption," yet you must pardon us if we make question, whether " their
admirable learning
may
sufficiently cross
out
all
suspicion of
error," which may consideration," or such " ignorance" as the very best are subject
arise either of "affection," or
unto
in
this life.
For
it
is
is
but such an immethe Prophets and Ghost as Holy the guidance of diate Apostles were led by, who were the penners of the Canonical
sufficient to
cross
Scripture.
But
this is
the simple with setting forth the sanctity and the learning of the Fathers ; much after the manner of your grandfather Pelagius,
who
in
commending of St Ambrose.
saith
*^'he,
appear,
writers,
who
among
the Latin
whose
and
"
most pure
understanding in
the
Scriptures the
Unto
whom
praises
St Augustine:
he extolleth a man,
Behold with what and how great though holy and learned, yet
authority
not to be
Scripture."
compared
unto the
of the
Canonical
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 " "" This revesame St Augustine maketh unto St Jerom.e rence and honour have I learned to give to those books
therefore, advance the learning
:
And
which now are called Canonical, that I most firmly believe none of their authors could any whit
of Scripture only
err in
writing.
But others
so read,
that wiih
how
great
sanctity
"*
jam
praicipue libris
Romana
honoremque
I
deferre,
ut
nullum eorum
ita lego,
Alios autem
Ecce qualibus
quantis pradicat
senserunt
illos
cap. V'.
28
ANSWER TO A JESUIT
CHALLENGE.
[chap.
it
but
did
because
they
were
able
to
persuade me,
either
by those
it
us
to
Yet even to this field also do our challengers provoke and " if the Fathers' authority will not suffice," they offer
" produce good and certain grounds out of the sacred
yea, further, they challenge which they have mentioned " any Protestant to allege any one text out of the said Scripture, which condemneth any of the above-written points." At which boldness of theirs we should much wonder, but that we consider that bankrupts commonly do then most brag of perhaps their ability, when their estate is at the lowest this in them might it that did beget ignorance be also, that
:
boldness.
For
if
of their learned
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
the
New
or
Old Testament."
put them in mind, that it that " Christ descended into hell to deliver the souls of Adam and the rest of the Fathers which were detained there." And
Church, than by the authority of could have Melchior Canus is no where expressed in Scripture
''^
Dominicus Bannes,
"^^that
Or,
;
if
more prevail
Saints
them
" that
images
should
be
worshipped,
prayed unto, auricular confession frequented, sacrifices celebrated both for the quick and the dead, and other things of this kind," 'Fr. Coster would have to be reckoned among divine traditions, which be not laid down in the
Scriptures.
Howsoever yet the matter standeth, we have no reason but willingly to accept of their challenge, and to require them to bring forth those " good and certain grounds out of
*"
'"
Coster, in
Compendiosa Orthodoxcc
2. p. 162.
cap. 5.
""
In Pcenitentiu.
lib.
iii.
Can.
loc.
Theolog. cap.
1.
edit.
"^
Bann.
in
n. Qu.
302.
I.]
(.KNERAI, ANSWKU.
29
all the articles by propounded as also let them them to see whether we " be any text allege of Scripture condemneth any which able to although points;" I must confess it will be a hard those of matter to make them see any thing, which beforehand have having their minds so preresolved to close their eyes
occupied
with
prejudice,
we
we
shall
never be able to
And why, think you ? Because, more learned, more pious, nor more holy, than the blessed Doctors and Martyrs of that first Church of Rome :" as who should say, we yielded at the first word that all those blessed Doctors and Martyrs expounded the Scriptures every where to our disadvantage, or
text.
we "
are neither
were so well persuaded of the tenderness of a Jesuit's conan oath never to interpret
Scripture but according to the uniform consent of the
the
therefore have the forehead to say, do not deny that I have no author of this interpretation ; yet do I so much the rather approve it than that other of Augustine's, though the most probable of all the
"
"'I
rest,
because
it
is
more
contrary
to
the
sense
of
the
:"
Calvinists,
which to
lastly,
or as
if,
me is a great argument of probability man might not dissent from the ancient
as in an exposition of a text of Scripture, but he must presently make himself " more learned, more pious," and " more holy" than they were. Yet their great Tostatus might have taught them, " Such a one knoweth '''^that this argument holdeth not:
Doctors, so
much
therefore he
homo
positus
sad hanc eo
ipsum gigantem.
;
Nam
depo-
magis probe quam illam alteram Augustini, ceterarum alioqui probabilissimam quod haec cum Calvinistarum sensu magis
;
tamen
si
pugnet
litatis
'
natur de collo gigantis, parum aut nihil Ita et nos videbit ad gigantem collatus.
firmati super ingenia anti(iuorum et opera
vi. 62.
'^
Sed nee
ista
argumentatio valet,
sc.
eorum, non esset admirandum, immo foret valde rationabile, si videremus quidquid
illi
\
Iste
homo
scit
aliquam
conclusionem,
licet
hoc
quam
nescivit
Aug
dixit,
Abulens. p
'
30
is
ANSWER TO
wiser than Augustine
said,
;*"
A Jesuit's
challenge.
[chap.
sician
the
men
with the
upon a giant's neck, compared with the giant himself. For as that little man placed there seeth whatsoever the giant seeth, and somewhat more, and yet if he be taken down from the giant's neck would see little or nothing in comparison of the giant even so we, being settled upon the wits and works of the ancients,
ancient are like unto a
set
;
man
were not to be wondered, nay it should be very agreeable unto reason, that we shovdd see whatsoever they saw, and somewhat more. Though yet," saith he, " we do not profess
it
so
much.""
And
though
even
it
to
the
same
effect
speaketh
Friar
Stella, that
exposition given
be far from him to condemn the common by the ancient holy Doctors, " ''Yet he
knoweth ders do
addeth,
giants' shoul-
see further
Salmeron
mysteries
"
''that
by
of
time
divine
have been made known, which before were hid from many so that to know them now, is to be attributed unto the
benefit of the time
;
not that
were." any,
rest
Bishop Fisher,
'Hhat
as
we "
cannot be
the
obscure unto
in
that
many
things,
well
in
Gospels as
the
of the
Scriptures,
are
now more
that
exquisitely discussed
by
latter wits,
and more
;
have
been
to
in
heretofore
either
by reason
yet broken
unto the ancient, neither did their age suffice weigh exactly that whole sea of the Scriptures or because this most large field of the Scriptures, even after the most
;
diligent reapers,
untouched."
some ears will remain to be gathered, as yet Hereupon Cardinal Cajetan, in the beginning
''
turn humeris
tam ex
ceteris,
evangeliis
quam quam
ex
scripturis
gigantes videre.
cap. 10.
'*
Luc.
'
et intellecta per-
fuerant olim.
Nimirum,
multos latuerunt: ita ut hoc loco nosse beneficium sit temporis, non quod nos
meliores
neque suificiebat illorum atas totumilludscripturarumpelagusadamussim expendere; aut quia semper in amplissimo
'
nostri.
lib.
ii.
Roftens. Confut.
est, qiiin
; :
']
GENEUAT, AXSWER.
31
'""'not
new
agree, to praise
God
are odious,
envy whereof notwithstanding your own Doctors and Masters, you see, help us to bear off", and teach us how to decline,) I now come to the examination of the particular points by you propounded. It should, indeed, be vour part
by
and
who
first
did
make
the challenge
who
encounter.
bill
Yet do not
saving
all
of challenge, as bills
and expecting your answer your are usually answered in the Chan-
mean
at this time to
cery,
with
am
my
might lawfully take, and make a further demonstration of forwardness in undertaking the maintenance of so good
first
onset myself.
OF TRADITIONS.
To
forlorn
begin
hope,
therefore
that
in
with
first
Traditions,
place
which
is
your
we are to set upon this must I needs tell you before we begin, that you much mistake the matter, if you think that Traditions of We all sorts promiscuously are struck at by our religion. willingly acknowledge, that the word of God, Avhich by some of the Apostles was set down in writing, was both by themselves and others of their fellow-labourers delivered by word of mouth and that the Church in succeeding ages was bound not only to preserve those sacred writings
the
;
"
sacra;
si
scripturaD
priscis
32
ANSWER TO A
JESUIX'S
CHALLENGE.
[CHAP.
committed to her trust, but also to deliver unto her children viva voce the form of wholesome words contained therein.
Traditions,
therefore,
of
this
:
de ipsa doctrina tradita, not de tradendi modo ; " touching the substance of the doctrine delivered, not of the manner
of delivering
it."
Again,
it
we speak of
that
is,
of points of religion
for
must be remembered, that here word of God," revealed unto the Prophets and
information
of
Apostles
the
perpetual
God's
people;
to
the
disposition
human
right.
Traditions
But
worship
;
that
Traditions of
any Traditions should be accepted for word, beside the holy Scriptures and such
either
doctrines
as
are
expressly
therein
contained,
;
or
by
sound inference may be deduced from thence I think we have reason to gainsay, as long as for the first we have this direct sentence from God himself, Matth. xv. hi vain do
:
they ivorship me, teaching for doctrines the commandments of men ; and for the second, the express warrant of the
Apostle,
2
Tim.
they
iii.
testifying
of the
holy
Scriptures,
not
only that
things
are able to
salvation,
but also that by them the man of God (that is, Hhe minister of God's word, unto whom it appertaineth ~to declare all the counsel of God,) may be perfectly instr^icted to every good work : which could
necessary
to
salvation,)
not be,
if
all
the counsel of
God which was fit for him to learn, or if there were any other word of God which he were bound to teach, that should
not be contained within the limits of the book of God.
generally received
herein we disagree from the doctrine by the Fathers, we refer ourselves to their own sayings. For ritual Traditions unwritten, and for doctrinal Traditions written indeed, but preserved also by the
Now
whether
'
Tim.
vi. 11.
Acts xx.
27.
II.]
OK TKAUITIONS.
33
Church successively, than Tertullian. more earnest advocate we find heretic in a the having to deal with Hermogenes Yet he question concerning the faith, Whether all things at the beginning were made of nothing ? presseth him in this manner, with the argument ab auctoritate negative, for
continual preaching of the Pastors of the
no man
to fly
for
succour
"^Whether
all
things were
made
Let have as yet read nowhere. If it those of Hermogenes's shop shew that it is written. be not written, let them fear that woe which is allotted to
of any subject
matter,
I
" ^ every word and discussed, and all knowledge of things out of them may be understood. But if any thing do remain which the holy Scripture doth not determine, no other third Scripture ought to be received to authorize any knowledge; but that which remaineth we must commit to the fire, that is, we must reserve it to God. For in this present world God would not have us
In the two
Testaments,
to
saith
Origen,
that appertaineth
God may be
required
to
know
all
things."
in
is
his
Homily
against
the
one God,
whom we do
not
For as he that would profess the wisdom of this world cannot otherwise attain hereunto, unless he read the doctrine of the philosophers; so whosoever of us will exercise piety toward God, cannot learn this elsewhere but out of
the holy Scriptures,
An
in prasenti
voluit.
""
vita
Deus
scire
non
va
illud ad-
tres,
ris.
agnoscimus,
quam ex
Sanctis scriptusi
Quemadmodum
enim,
quis vellet
Tertul. advers.
'
Hermog.
cap. 22.
sapientiam
aliter
non
atque ex
Si
hoc consequi poterit, nisi dogmata philosophorum legat ; sic quicunque vo-
omnem rerum
scientiam capi.
lumus pietatem
vinis.
in
Deum
exercere, non
aliunde discemus,
quam
Quaecunque ergo
est, id est,
Deo
reserremus.
2t>,
34
tures
teach,
ANSWEU TO A JESUIT
do preach, that
let
CHALLENGE.
;
[chap.
us
know
the
Athanasius, in his Oration against the Gentiles, toward beginning: "'''The holy Scriptures, given by inspira-
tion of
of
truth."
St Ambrose:
Scriptures,
"'The
I
how can we
the
is
things which we find not in the And again " * I read use them ?"
:
that he
is
first,
read that he
is
they
who
say he
"
'he
It
is
well," -'saith
And
in another place
for
" desiring
be written."
St Basil:
are
written;
'-It is a
mani-
from the faith, and an argument of arrogancy, either to reject any point of those things that are written, or to bring in any of those things that are not written." He teacheth further, " '^that every word and action ought
falling
to be confirmed
confirmation
of the
of the evil
to
;"
by the testimony of the holy Scripture, for faith of the good, and the confusion and " that it is the property of a faithful man
"and not
to dare
either to
AvToipKeis fxev
ydp
yeypafijxeva
fxi] X^i'irei.
Basil. Horn.
XXIX.
Oeias dirayyeXiav.
i)<pavia^
ddeTsTv tl
fxi]
tcoi/
yeypafifxevwv,
ypaf-ifxevuiv.
'^
eireicrdyeLV tu>u
ye-
mus
lib. est,
i.
cap. 23.
Id. de Fide.
prifxai]
irpdyp-a tticttov-
est
secundus
illi
0-001 TTJ
<piji,
doceant lectione.
cap. 11.
^
ei/xpoTrjji/ oe
twv
irov^poov.
Id. in Ethicis,
Bene
habet, ut
iis
qua
sunt scripta
Regul. XVI.
'*
contentus
'"
sis. Hil. lib. iii. de Trinit. In quantum ego nunc beatse religiote,
Kai
fxrioev
ToXfidv dderelv
e/c
??
eiriSia-
TdcTcreadat..
Trto-Tecos,
Domine Contantum
dfxapTia ecTiv,
r\
6 diroiTToXo^,
Be
iricT'TL's
e^
a'/coiTs,
secundum ea quse
tem.
Id. lib.
ii.
ad Constantium Aug.
/xt;
" Tois
yeypuufxivoii ir'^rTSve, tu
22.
II.]
OF TRADITIONS.
or
to
35 For
;
reject
is
if
whatsoever
is
by
then whatsoever
be
Thus
like
far St Basil.
In
manner
"
Gregory Nyssen, St Basil's brother, " ^^ which no man should contratruth must be acknowledged,
is
to be seen."
And
we
" "^Forasmuch as this is find this conclusion made: upholden with no testimony of the Scripture, as false we
will reject it."
Thus also St Jerome disputeth against Helvidius " ''As we deny not those things that are written, so we refuse those things that are not written. That God was born of a Virgin we believe, because we read it that Mary did marry after she was delivered, we believe not, because we
: :
read
it
not."
''^
saith
St
Augustine,
all
down
plainly
in
the
Scriptures,
those
And found which appertain to faith and direction of life." again: "'' Whatsoever ye hear" from the holy Scriptures, " let that savour well unto you whatsoever is without
;
them, refuse, lest you wander in a cloud." And in another place: " ^A11 those things which in times past our ancestors
livered unto us;
have mentioned to be done toward mankind, and have deall those things also which we see, and do
deliver unto our posterity,
'^
so far
e"
u>
as
In
jurj
ovxi-
"*
qua
TovTw
d\r\deiav Tidetrdio,
fxapTvpias.
et
Resur-
cap. 9.
audieritis, iioc vobis
Tom.
i. edit.
Gra?colat. p.
(539.
Quicquid inde
:
Cum
id
sit,
nuUo
scriptur;e testimonio
|
bene sapiat
I
suftultum
ut falsum
cit.
improbabimus.
ab Euthymio in
ne
erretis in nebula.
de Pastor.
cap. 11.
20
'"
erga
esse
qua; non sunt scripta renuimus. Natum Deum esse de Virgine eredimus, quia legimus jMariam nupsisse post partum non credimus, quia non legi:
'
memincrunt, nobisque tradiderunt omnia etiam quse nos videmus, et posteris tradimus, qujB tamen pertinent ad veram rcligionem qurerendam et tenendam, divina scriptura non tacuit. Id. Kpist. xt.ti,
nnis.
C2
36
ANSWER TO A
.IESUIt's
CHALLENGE.
[cHAP-
hath not passed in silence."''' " The holy Scripture," ^'saith St Cyril of Alexandria, " is sufficient to make them which are brought up in it wise
and most approved, and furnished with most sufficient understanding." And again: ""That which the holy Scripture hath not said, by what means should we receive and account it among those things that be true Lastly, in the writings of Theodoret we meet with these kind of speeches: " ^^By the holy Scripture alone am " ^^I am not so bold as to affirm any thing I persuaded." which the sacred Scripture passeth in silence." " ^^It is an idle and a senseless thing to seek those things that are passed " ""We ought not to seek those things which are in silence."
?''"
By
what
the
verdict
of these
in
twelve
those
opinion
was held
Scripture,
times
of
such
which are the Traditions we set Whereunto you may add, if you please, that remarkable sentence delivered by Eusebius Pamphili in the name of the 318 Fathers of the first general Council of " ~' Believe the things that are written the things Nice 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
of the sacred
ourselves against.
:
seducers
first
laboured
to
bring
in
will-worship
into
the
ii.),
Church
against
it
whom
counteth
a sufficient argument to
condemn
all
such inven-
^1
ad faciendum
^^
to.
(recn-
yr]fieva
Id.
"O
yap
oi/K
6ela ypatpii,
quod in Grscorum Catena in Pentateuchum, a Franc. Zephyro edita, ita expositum legimus Impudentis est, quod a
:
KaTaXoyiovfieda
in
Cyril.
Glaphyrorum,
^^
Gen.
lib.
ii.
Eyw yap
fioui^
TreiOo/xai
Trj
Beta
ypa(j)^.
2* Oil
TO (Te<TLyi}fjLeva, cr-Tep to yeypafipteva. Theod in Gen. Qu. xlv. 2^ Tois yey papifxivoLi Trto-reue" -ret /u)/
^el ^jjTeli/
Ou
ycLV Ce
Trpoo'iJKet.
<pa-
/U7;(5e
JtjTet.
Gelas,
deia ypacp^.
Cyzicen.
cap.
19.
Act.
Concil.
Nicen. part,
; :
.]
that they were
OF TRADITIONS.
the
37
doctrines
heretics,
tions,
commandments and
started
of
men.
taught,
Shortly
that
after
~'**the
them
truth
to
up other
who
"
Tradition was unknown, forasmuch as it was not delivered by writing, but by word of mouth ; for which cause St Paul also should say. We speak wisdom among them that he perfect^
Scriptures
by those
Avhom
The
dignity
silence
;
^^ Jesuits
many
mysteries
to
be
such
that
they require
and that it is unmeet they should be opened in the Scriptures, which are read to the whole world, and therefore Wherein they can only be learned by unwritten Traditions. consider not, how they make so near an approach unto the
confines
of some
that
they
may
well
shake hands
were so
mad
made
by word of mouth
in
in
which they delivered unto the Church, either by writing or yet all of them broke not forth into that open impiety the same mystery of iniquity wrought
;
:
is
discovered
"^'They confessed indeed," as witnow. nesseth Tertullian, " that the Apostles were ignorant of nothing, and differed not among themselves in their preaching
but they say,
they revealed
not
all
things unto
all
men
some things they delivered openly and to all, some things secretly and to a few, because that Paul useth this speech unto Timothy O Timothy, keep that which is committed to thy trust. And again That good thing which was committed unto thee, keep.'''' Which very texts the ^^ Jesuits
: :
-"
Quianon possitex
que
sup.
3'
traditioni
consentire
eos.
Iren.
ut
ab his, qui nesciant Traditionem. Non enim per literas traditam illam, sed per vivam vocem ob quam causam et Paulum dixisse; Sapientiam autem loquimur inIren. com. H seres, lib. iii. ter perlectos.
:
Confitentur
quidem
nihil Apostolos
cap. 2.
29
Bellann.
lib.
iv.
de
Verbo
Uei,
cap. 8.
'^
illos volunt omnibus revequa;dam enim palam et universis, quEcdam secreto et paucis demandiisse, quia et hoc verbo usus est Paulus ad O Timothee, deposituni Timotheum
:
custodi.
Et rursum
Tertul.
Bonum
depositum
advers.
sed etiam
tiores,
Apostolis
existentes
sapien-
custodi.
de
Praescrip.
i>.
38
ANSWER TO A
JESUIt''s
CHALLENGE.
[cHAP.
that there are some Traditions which are not contained in the Scripture. In the days of St Jerome also this was wont to be the " ^^We are the sons of the wise men, saying of heretics which from the beginning have delivered the doctrine of the Apostles unto us." But ^Hhose things, saith that Father, " which they of themselves find out, and feign to have received as it were by Tradition from the Apostles, without the authority and testimonies of the Scriptures, the sword of God doth smite." ^^St Chrysostom in like manner giveth Antichrist this for a mark of and of all spiritual thieves,
:
that they
come not
in
Scriptures.
For
the Scripture,
saith he,
things that
and not suffering us to be deceived." Whereupon he concludeth, that " ^' whoso useth not the Scriptures, but Cometh in otherwise, that is, betaketh himself to another and an unlawful way, he is a thief." How this mystery of iniquity wrought when Antichrist came unto his full growth, and what experiments his followers gave of their thievish entry in this kind, was well observed by the author of the book De Unitate Ecclesice, (thought by some to be Waltram, Bishop of Naumburg ;) who, speaking of the ^ Monks, that for the upholding of Pope Hildebrand's faction brought in schisms and heresies into the Church, noteth this especially of them, that " despising the Tradi-
we
will,
tion of
doctrines,
magisteries of
human
institution."
Against
Benedict,
3'
whom
own
initio
St
O ydp
/ii]
dWd
dvafiaivuiv
dWa^^oQev
fit}
TovTetrTiv,
lib. vii. in
vevofxicrp.evi]v te/jlvoou
Sed
et alia,
Ibid.
Quale mysterium
iniquitatis praten-
quos
Id. in
Agge.
filios
segre-
Chrysost in Johan.
KaOaTTejO
x.
Horn. lix.
Tom.
3*
menta disturbant
d(T(f)a\ij^,
e'itro-
yap
xis
Qupa
-irepi
Tom.
i.
Script.
Germanic, a
M.
rrXavdtrdai.
:;
II.]
OF TUADITIONS.
in
39
" ^'The Abbot ought to teach, or ordain, or command nothing which is without the precept of the Lord ; but his commandment or instruction should be spread as the leaven of divine righteousness Whereunto also he might in the minds of his disciples." have added the testimony of the two famous Fathers of monastical discipline in the East; St Anthony, I mean, who taught his scholars that " ^"the Scriptures were sufficient for doctrine ;" and St Basil, who, unto the question, Whether
Monks
the
it
were expedient that novices should presently learn those things that are in the Scripture ? returneth this answer "'''It is fit and necessary that every one should learn out
Scripture
in
of the holy
his
full
that which
godliness,
is
for
his
use,
both for
not
settlement
and
that
he
may
be
Mark
Monks
of St Basil
The
be accustomed unto
human
Traditions
:"
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 expressly noted of those Hildebrandine Monks, that they
"
^^
men
in
their monasteries
to
study
this saving knowledge, to the end that their rude wit might
be nourished with the husks of devils, which are the customs of human Traditions, that, being accustomed to such filth,
they might not taste
thus
in
how
sweet the
Lord was."
And even
Friars,
it
the
times
to
following,
from
Monks
to
and
from
^^
them
secular Priests
and Prelates,
Odveiv
e/c
as
were by
aKo-
Ideoque
nihil debet
Abbas
extra
prffi-
tj;? 6eo'rrveu(TTov
eiv
'ypa<f)i]^
ceptum Domini quod sit (or rather, as it is in the IVIanuscript which I use, quod absit)
autdocere, aut constituere, vel jubere
jussio ejus vel doctrina, ut
vinffi justitiie
:
Te-TrKnpofpopiav
fj.rj
'
irpotredi-
sed
Basil.
in
a.").
-i^'
conspergatur.
^0
Benedict, in Regul.
|
Tas ypacjm^
salutarisscientia
!
:
quod
qua
sunt
consuetudines
I
humanarum
traditionum
non pos-
quam
" To
7r;oo9 T./V
x'lOt'ni'
tKarrTiw iKfxav-
40
ANSWER TO A JESUIT
CHALLENGE.
[cHAr.
Tradition from hand to hand, the like ungodly policy was continued of keeping the common people from the knowledge of the Scriptures ; as for other reasons, so likewise that by
this
s.'"* means they might be drawn to " human Tradition *^ Which was not only observed by Erasmus, before ever Luther stirred against the Pope, but openly in a manner confessed afterwards by a bitter adversary of his, Petrus
Sutor, a Carthusian
for
other inconveniences,
the Scripture, allegeth this also for one: things are openly taught to be observed
""Whereas many
which are not to
be expressly had
people,
in the
murmur and combe imposed upon them, plain that so great burdens should greatly impaired ? Gospel is so whereby the liberty of the drawn away from the observation Will not they also easily be of the ordinances of the Church, when they shall observe that they are not contained in the law of Christ ?" Having thus therefore discovered unto these Deuterotae (for so *^St Jerome useth to style such Tradition-mongers) both their great-grandfathers and their more immediate proobserving
these
quickly
genitors,
*^
pass
Verum
eniinvero vereor, ne
nihil attingere,
qui
tarn
sunt.
Psalmi, edit,
velint
populum
;
non
ann. 1515.
periculo respectu
sui
hoc scriptum
sic
est.
Quern
Sic
est ?
Atqui istuc est bubalum esse, non hominem. Fortassis movet et nonnuUos, quoniam animadvertunt divinam scripturam parum quadrare ad vitam suam, malunt earn ansenti,
loquere.
multa palam tradantur obsersacris in Uteris expresse non habentur; nonne idiotae haec animadvertentes facile murmurabunt, conquerentes cur tante sibi imponantur sarcina, quibus et libertas Evangelica ita graviter elevatur? Nonne et facile retrahentur ab
vanda,
**
Cum
quK
observantia
institutionum
Ecclesiastica-
quid hinc
traditiun-
jaciatur in os.
Et ad humanas
1525.
**
Hieronym.
lib.
ii.
Comment,
2'J.
in Esai.
41
Real Presence of the body of Christ in the allowed or disallowed by us, I have at large
The sum
is
this:
That
in
the
Sacrament we are to distinguish outward and the inward action of the comthe the
outward,
visible
with
our
of
bodily
mouth
wine
;
we
in
elements
bread and
to say,
strengthening
They
after
made
they do
words of consecration there all to be received and for the second, do affirm that the body and blood of Christ is in such a manner present under the outward shews of bread and wine, that whosoever receiveth the one (be he good or bad, believer or unbeliever) doth therewith really receive
the
the other.
is
We
wine
" That which easily might be determined by common sense. you see," saith ~St Augustine, " is the bread and the cup, which your very eyes do declare unto you." But because
we have we will
use of
to deal with
men
for
this
may be restored to the and ponder the testimonies of our Saviour Christ, in the sixth of John, and in the words of the institution, which they oppose against all sense, but in the end shall find to be as opposite to this fantastical conceit of theirs as any thing can be.
wits
'
the
apud Bedam,
de Corp.
et
in
Cor. x. et
Ratrannum
i.
Sang.
Dom.
vel in Serni. do
Quod
Verb.
j
Dom.
de Sacr. cap.
'
Aug.inScrm.deSacram. apudFulgcntiuni
in fine libclli
Tert. in lib. de
Anima,
dc Baptisnio /Etliiopis,
et
tilulus,
Dc Quinquc
Sensibus.
42
ANSWER TO A
JESUIT's
CHALLENGE.
[CHAP.
Touching our Saviour's speech of the eating of his Jlesh and the drinking of his bloody in the sixth of John, these
five things
specially
may be observed
and us being, not whether Chrisfs body be turned into bread, but whether bread be turned into Christ's body, the words in St John, if they be pressed literally, serve more strongly to prove the former than the Secondly, that this sermon was uttered by our Saviour latter.
tion betwixt our adversaries
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 understood him to have spoken of the external eating of him in Thirdly, that by the eating of the flesh of the Sacrament. 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 grossly than they have since, imagined,) but an internal and a spiritual, effected by a lively faith and the quickening
Spirit of Christ in
is
a spiritual mouth of the inner man,"" as St Basil noteth, " wherewith he is nourished that is made partaker of the word of life, which is the bread that cometh down from Fourthly, that this spiritual feeding upon the heaven."
body and blood of Christ is not to be found in the Sacrament only, but also out of the Sacrament. Fifthly, that the eating of the flesh and the drinking of the blood here
mentioned
is
of such
excellent
virtue,
that
the
receiver
is
thereby made to remain in Christ and Christ in him, and by that means certainly freed from death, and assured of Which seeing it cannot be verified of the everlasting life.
eating of the Sacrament,
(whereof both the godly and the Avicked are partakers,) it proveth, not only that our Saviour did not here speak of the sacramental eating, but further
also, that the
delivered in the external part to be really, but sacraconceived of the Sacrament cannot be Christ. of blood mentally only, the flesh and
thing which
is
The
first
of these
may be
plainly
seen
in
the
text,
life,
am
the bread of
John
vi. 52.
i/oijToi'
Basil, in Psalm,
tvdov dvOpaiTroi',
Tpt<pTai /xeTciXa/x-
III.]
OF THE
and, /
llliAL
PKESENCE.
43
(ver. 48),
am
heaven, (ver.
.'il);
but addeth
aiid
in
my
flesh
is
meat indeed,
my
blood
Which
might carry some shew of proof that Christ's flesh and ])lood 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 willingly indeed do acknowledge, that that Avhich Supper.
We
is
inwardly presented
in
received
is
by
John
this place
And
by we need look
no further than to that earnest asseveration of our Saviour in Verily, verily I say unto you, Except ye eat the 53d verse the jlesh of the Son of man, and drink his blood, ye have no Wherein there is not only an obligation laid life in you. upon them for doing of this, (which in no likelihood could be intended of the external eating of the Sacrament, that was not
:
non
Now,
to hold that
which have not had the means to receive the Sacrament of the Lord's Supper, is as untrue
they are excluded from
uncharitable.
as
Biel,
life
it is
as
And
therefore
many
of the
Papists
Hessels,
themselves,
Cusanus,
Cajetan,
Tapper,
Jansenius, and others confess, that our Saviour in the sixth of John did not properly treat of the Sacrament.
The
of the
verses:
may be
in
collected out
first
part of Christ's
speech,
the
35th and
36th
/ am the bread of life: he that cometh to me shall never hunger; and he that beliereth on me shall .never thirst. But I said unto you. That ye also have seen me, and believe not. But especially out of the last, from the
filst
verse forward:
When
44
disciples
ANSWER TO A
Jesuit's
challenge.
[chap.
murmured at it, he said unto them, Doth this What then if you should see the Son of man offend you? It is the spirit that where he was before ? up ascend
quickeneth
;
7iothing :
the
words that I
But there are some speak unto you, are spirit and life. (or AvhoWhich words Athanasius not. believe that you of soever was the author of the tractate upon that place, Quicunque dixerit verbum in fllium hominis) noteth our Saviour to have used, that his hearers might learn, " ''that
those things which he spake were not carnal but spiritual.
it
For how many could his body have sufficed for meat, that But should be made the food of the whole world ? therefore it was that he made mention of the Son of man's ascension into heaven, that he might draw them from this
hereafter
they
inight
learn
that
For the and spiritual nourishment to be given by him. words which I have spoken unto you, saith he, are spirit " "Although he saith and life.'" So likewise Tertullian that the flesh jjroflteth nothing, the meaning of the speech
:
must be
hand.
the matter
in
to
be a hard and an
his
flesh
intolerable
should be truly eaten by them; that he might dispose the state of salvation by the spirit, he premised. It is the spirit
that quickeneth, and so subjoined. The flesh proflteth nothing, **And because the Word was made namely, to quicken, &c.
flesh,
to
^
it
be
therefore was to be desired for causing of life, and devoured by hearing, and to be chewed by underoiiK e<TTi aapKiKci,
"Otl aXeyei,
'Lva
dWd
<Tia/na
'
edendam determinasset
est qui viviticat,
ut in spiritu dls;
TTvevixaTiKo.' TTOcTOii
ydp
;
I'lpxeL
to
Spiritus
:
irpoi (ipwuiv,
atque
ita
subjunxit
caro
TovTo
Tpocpij yevi}Tai.
nihil
prodest,
ad
vivificandum
scilicet.
TOV vlou TOV dvdpwTTov/iva Tijs crwp.aTiKfj's ivvo'ia^ auTovs d(()e\Kvai], Kai Xolttov TrjV
tipiip.i'i]v
in
j
Quia et Sermo caro erat factus, proinde causam vitsB appetendus, et devorandus auditu, et ruminandus intellectu, et fide
*
digerendus.
rat; urgens
Nam
et
paulo ante
camem
d ydp
XeXdXiii^a {(piicrlv)
'
coelestem pronuntia-
Athanas.
|
Etsi
camem ait
nihil prodesse, ex
maquia
necessariorum pabulorum,
memoriam paIdem
teriadictidirigendusestsensus.
Nam
durum
et intolerabilem
existimaverunt ser-
monem
camem suam
illis
'
ibid.
III.]
45
standing, and to be digested by faith. For a little before he had also affirmed that his flesh was heavenly bread, urging
still
by the
Fathers,
allegory
the
who
Egyptians before God's calling." Add hereunto the sentence " ''There is in the New Testament also a letter of Origen which killeth him that doth not spiritually conceive the
:
For if according to the letter you same which is said, Except ye eat the jiesh of the Son of man, and drink his blood, this letter killeth." And those sayings which every where occur in St Augustine's Tractates upon John: " ^How shall I send up my hand unto heaven, to take hold on Christ sitting there ? Send thy faith, and thou hast hold of him." " "Why preparest thou thy teeth and thy belly ? Believe, and thou hast eaten." a ispQj. j-}^jg jg ^Q gg^j- ^[^Q living bread, to believe in him.
things that be spoken.
this
do follow
He
that believeth in
is
him, eateth.
regenerated.
cause he
invisibly
:
He is He is
inwardly a babe,
there
is
inwardly
renewed
where
he
is
renewed,
he
nourished."
The fourth
third.
For
if
by the communion of
is
is
to
but
at
"
It
is
by any one,"
^
^'^Fulgentius,
Est
et in
novus intus
tur.
'''
dicuntur adverterit.
tunc
unumquemque
Baptismate
Nisi manducaveritis
et biberitis
litera.
'"
quan-
do
tur
in
;
membrum
illius
C'hristi effici-
nee alienari ah
panis calicisque
Quomodo
Aug.
consortio, etiamsi
comedat,
et
in
Sacramenti quippe
illius participa-
Crede,
'^
manducasti.
care
panem vivum.
Qui
credit in
mandueum,
est,
non privatur, quando ipse hoc quod illud Sacramentum signifitione ac beneficio
cat, invenitur.
inanducat.
Invisibiliter
saginatur, quia
invisibiliter renascitur.
Infans intus
apud Bedam,
in
;;
46
faithful
ANSWER TO A JESUIT
CHALLENGE.
[chap,
is made partaker of the body and blood of our Lord, when he is made a member of Christ in baptism and that he is not estranged from the communion of that bread and cup, although before he eat that bread and drink
that
this
For he
and the
benefit of that
Sacrament, when he
And found to be that which this Sacrament doth signify." hereupon Ave see that divers of the Fathers do apply the sixth of John to the hearing of the word also, as "Clemens Alexandrinus, '^Origen, Eusebius Caesareensis, and others. " We are said to drink the blood of Christ," saith '"Origen, " not only by way of the Sacraments, but also when we
receive his word, wherein consisteth life;
saith
:
even as he himself
spirit
and
lifer
" ''Do not think that I speak of that flesh compassed, as if you must eat of that neither imagine that I command you to drink my sensible but understand well, that the words and bodily blood 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 it were with heavenly bread, shall likewise be made par-
am
taker of heavenly
saith he,
life.
Therefore
blood
let
which
my
flesh
and
of the
drinking of
my
neither
let
the
superficial
me
ai/xa'
of flesh and
wu
lib.
i.
cap. 6.
o ficTe^oov aei
t/js
dpTw
ovpaviio
Tpecpofxevo^,
Mj/oe ouv,
</)i)<ri,
Bibere
Christi,
<TKav6aXLX,eT(o u/xas
Tfjs e^jjs
trnt/OKos
touto o
Trepl /SpoScfois
sed et
cum sermones
e/xov
a'l/xaTO^
i]
e'iptfKa,
TapaTTeTW
t-j7s
quibus vita
v/xas
/cos
Trpoi^etpos aKur]
twv
irepl
p.oi.
arap-
Verba quae locutus sum, spiritus et vita Origen in Num. cap. 24. Horn. xvi. est.
''^
TavTa
yap ovoev
aKovopeva, to
r\v
irepiKeLfiaL
ce TTvevfxa ecTTt
vo/xitrijTe p.e
fxride
Xeyeiv
cos
heov
a\iT->]v ecrQieiv,
Euseb.
cont.
lib. iii.
TO
aiardijTOV
Kai
cruifxaTiKov
fie
aifxa
Ecclesiast.
Theologiae,
Marcell.
iriveiv
inroXafx^dveTe
io-TC
irpocTTaTTeiV
Ancyran.
virorum
MS.
in
publica
et
Oxoniensis
in
privatis
dXK' ev
Academic Bibliotheca;
doctissimorum,
et
v/juv TrvUfj.d
Kal
X,(joi].
too-Te
aiiTci
D.
Richardi
Montacutii
M.
Patricii Junii.
; :
III.]
47
For these
spirit
is
it
things,
nothing;
are
but the
to
that
able
I
hear
spiritually."
Thus
far
Eusebius,
whose
words
not vulgar.
There remaineth the Jifth and last point, which is oftenrepeated by our Saviour in this sermon as in the 50th verse This is the bread which cometh down from heaven, that a man may eat thereof, and 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 Jlesh and drinketh my blood, hath eternal life ; and in the 56th He that eateth my Jlesh, and drinketh my blood, dwelleth i^i me, and I in him ; and in the 58th This is that bread which came down from heaven : not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
times
;
: : : :
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 " '**That which is sanctified by former thus he writeth
:
the word of
sanctify sanctify
God and by
that
also
its
own nature
it
which doth eat unworthy of the Lord neither should any one for this eating be weak, or sick, or
dead.
him him
useth
For
if
would
For
this cause
For such a thing doth Paul shew, when he saith, many are weak and sickly among you, and
latter,
itself,
many
thus:
meat which whosoever eateth shall certainly live for ever which no evil person can eat. For if it could be, that he who continueth evil might eat the Word made flesh, (seeing he is the Word and the bread of life,) it should not have
"*
Quod
sanctificatur per
verbum Dei
et
'"
possent,
cibus,
quod factum
est caro,
verusque
utentem.
Nam
id si esset, sanctiti-
quem
;
Domino
misset.
in ffiternum
quem
Etenim
Nam
et
carnem,
quum
sit
Verbum
vivet
et
panis vivus,
:
monstrat,
infirmi
quum
multi.
dormiunt
fuisset
Quisquis
setenium.
in
48
been written
ANSWER TO A JESUIT
:
CHALLENGE.
[chap.
Whosoever eateth this bread shall live for ever.''"' doth St Augustine also, upon the same ground, make betwixt the eating of Christ''s body sacramentally and really. For having affirmed that wicked men " ^may not 1be said to eat the body of Christ, because they are not to be counted among the members of Christ ;" he " ^* Christ himself saying, He that eateth afterward addeth
The
like difference
my
Jlesh
and drinketh my
sheweth what
it
blood,
in him,
is,
and drink
may remain
him.
For he
He
that remaineth
whom
do not remain,
flesh
let
he eateth
my
or drinketh
my
blood."
expounding those words of Christ here alleged, he thereupon inferreth thus: " -^This is therefore to eat that meat and drink that drink to remain in Christ, and to have Christ remaining in him. And by this, he that remaineth not in Christ, and in whom Christ abideth not, without doubt doth neither spiritually cat his flesh nor drink his blood although he do carnally and visibly press 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 communicated only unto those that shall live, and not unto those
in
And
another place,
-0
Nee
isti
meum,
ibid.
^-
meum.
Id.
pus Christi, quoniam nee in membris computandi sunt Christi. August, de Civit.
Dei,
-'
illam escam,
et
et
in Christo
manere,
Denique ipse dicens, Qui manducat carnem meam, et bibit sanguinem meum,
in
sit
manentem
manet
in se habere.
Ac
per
me
manet,
et
ego in eo
ostendit quid
non saeramento tenus, sed revera manducare corpus Christi, et ejus sanguinem
bibere
in illo
:
quo non manet Christus, proeuldubio nee manducat spiritualiter carnem ejus, nee bibit
in Christo, et in
hoe
est
enim
in Christo manere, ut
maneat et Christus. Sic enim hoe dixit, tanquam diceret Qui non in me manet, et in quo ego non maneo, non se dicat aut existimet manducare corpus
:
sed magis tants rei saeramentum ad judicium sibi manducat et bibit, quia immundus praesumpsit ad Christi accedere sacramenta. Id. in Evanet sanguinis Christi
gel.
Johan.
Trr.ct. id.
111.]
49
of
life.
that shall
" ~^He
cannot
is
the bread
He
vital
therefore
die
that
eateth
die.
whose meat
?''''
is life ?
how shoidd he
who hath a
substance
servants
saith
St
Ambrose.
to
And
is
a good note of
so
and
another
their
children,
Christ,
who
"
persons
and ungrateful but the sons which he begat of his own seed, and
whom
is
whom
the
Lord
and meat and drink beyond other men giving himself unto them that have their conversation with his Father as the
:
and drinketh my blood, remaineth in me, and I in him, and shall not Among the sentences collected by Prosper out see death.''''
saith
:
Lord himself
He
thai eateth
my
Jlesh
of St
Augustine,
life,
this
also
is
one:
" '^^He
receiveth
the
meat of
in
and drinketh the cup of eternity, who remaineth Christ, and whose inhabiter is Christ. For he that is at
with
Christ, doth neither eat his flesh nor drink although to the judgment of his presumption he indifferently doth receive every day the sacrament of so great
discord
his blood;
a thing."
Which
it
distinction
is
thing whereof
body of
John:
Christ,)
" ^"^The
;
is
by
-^
Hie
Quomodo
est ?
BeoopiiffeL.
Macar. jEgypt.
et
quo-
Escam
vitae
accipit,
asternitatis
modo
deficiet,
?
poculum
manet,
et
stantiam
nar. 18.
^*
Ambros.
Octo-
Nam
qui
man-
etiamsi tantae
su<t prae-
sacramentum ad judicium
ols
fxeTeSwKev
e/c
ifiopcpoidi] 6
Tpo(f)i]v
fie-ra
tov
ymv pov
cij
(rdpKa,
Kal
Kupios/GT-pwTri'i/tov pov to
iv ai/Tw, Kal
\
particeps
fuerit.
August,
in
.lohan.
epol pevei,
Kdyw
Tract. 26.
50
ANSWEE TO A
JESUIT's
CHALLENGE.
:
[CHAP.
some unto life, by some unto destruction but the thing whereof it is a sacrament, is received by every man unto life, and by none unto destruction, that is made paritself
taker thereof."
all unto and by none unto condemnation. But that substance which is outwardly delivered in the Sacrament, is not received by all unto life, but by
life,
Our conclusion therefore is this The body and blood of Christ is received by
that
substance
is
which
is
outwardly
the
delivered
the
Sacrament,
not
really
of Christ.
first proposition is plainly proved by the texts which have been alleged out of the sixth of John. The second is manifest, both by common experience, and by the
The
Cor.
xi.
17,
27,
29.
We
is
may
far
conclude,
that
the sixth of
John
so
Romanists in this point, that it utterly overthroweth their fond opinion, who imagine the body and blood of Christ to be in such a sort present under the visible forms of bread and wine, that whosoever receiveth the one, must of force also really be made partaker of the other. The like are we now to shew in the words of the institution. For the better clearing whereof the reader may be pleased to consider, first, that the words are not, This shall be my body, nor, This is made, or, shall be changed into my body ; but. This is my body. Secondly, that the word this can have relation to no other substance but that which was then present, when our Saviour spake that word which, as we shall make it plainly appear, was bread. Thirdly, that it being proved that the word this doth demonstrate the bread, it must of necessity follow, that Christ affirming that to be his body, cannot be conceived to have meant it so to be properly, but relatively and
to the doctrine of the
sacramentally.
so is by both sides yielded unto; For " this is impossible," saith the gloss ^"upon- Gratian, " that bread should be the body of
first
The
of these
third.
likewise
is
the
^ Hoc
panis
sit
tamen
est
impossibile,
quod
55.
Panis
est
altari.
corpus Christi.
De
Consecrat.
Gloss.
in.]
51
Christ." And " it cannot be,"" saith Cardinal ^^ Bellarmine, " that that proposition should be true, the former part whereof designeth bread, the latter the body of Christ forasmuch as bread and the Lord's body be things most diverse." And therefore he confidently affirmeth, that " ""if
is
my
body, did
make
this sense,
This bread
tropically,
my
body,
is
this
that
bread
else it
saith he,
body of Christ significatively, or plainly absurd and impossible for it cannot be," " that bread should be the body of Christ." For
;
may be
"
^'^it
is
" that
as
often
as
it
joineth
and coupleth together things of diverse natures, which by the Latins are termed disparata, there we must of necessity run to a figure and trope;" and therefore ""''should we have been constrained to fly to a trope, if he had said, This bread is my body, this wine is my blood; because this had been a predication of disparates, as they call it." Lastly, Doctor ^^Kellison also in like manner doth freely acknowledge, that " If Christ had said, This bread is my body, we must have understood him figuratively and metaphorically." So that the whole matter of difference resteth now upon the second point, whether our Saviour, when he said. This is my body, meant any thing to be his body but that bread which was before him. matter which easily might be determined, in any indifferent man"'s judgment, by the words immediately going before He took breads and gave thanks, and brake, and gave it unto them, saying. This is my body which is given for you ; this do in remembrance of me. Luke xxii. 19. For what did he
-*
Non
vera
sit
^o
propositio,
qua subjectum supponit pro pane, praidicatum autem pro corpore Christi. Panis enim et corpus Domini
res
diversissiiTiffi
iii.
illo
substantivo est:
est,
natura
sunt.
Bellarmin.
de
Eucharist, lib.
^^
cap. 19.
tropum accurramus.
Alphons. Salme-
ron.
'"
Tom.
gelistcB,
Hoc est
corpus
est
meum, hunc
facere
:
corpus
meum qua
;
Cogeremur ad tropum confugere, si nempe. Hie panis est corpus meum, Hoc vinum est sanguis meus ;
aliter dixisset,
aut est
disparatorum,
ut
plane absurda
fieri
nee enim
Id. ib.
potest,
i.
ut panis
corpus Christi.
1.
Id. lib.
de Eucharist, cap.
Religion,
D2
52
ANSWER TO A
JESUIt'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 f 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
?
have need of further exposition, can we look for a better than that which St Paul giveth of them, ] Cor. x. l6: The bread which we break, is it not the communion of the body of Christ? Did not St Paul therefore so understand Christ, as if he had said, This bread is my body ? And
if
reason
tively
doth not Kellison confess, and right he must have been understood figuraconsidering that it is simply impossible that bread
so,
that
really be the body of Christ. If it be said, that 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 belonging to the bread itself, and not to the body of Christ, (which, being in glory, cannot be subject to any more breaking,) doth evidently shew, that the Apostle by bread understandeth bread indeed. Neither can the Romanists well deny this, unless they will deny themselves, and confess that they did but dream all this while they have imagined that the change of the bread into the body of Christ is made by virtue of the sacramental words alone, which have not their effect until they have all been fully uttered. For the pronoun this, which is the first of these words, doth point to sometiiing which was then present. But no substance was then present but bread ; seeing, by their own grounds, the body of Christ cometh not in until the last word of that sentence, yea, and the last syllable of that word, be completely pronounced. What other substance, therefore, can they make this to signify, but this bread
should
St
only
III.]
53
more
He
took
and gave thanks, and gave it to them, saying. Drink ye all of it. For this is my blood of the new Testament; or, as St Paul and St Luke relate it. This cup is the 7iew Testament in my blood. That which he
bid them
all
drink of
is
the wine
when he
Dritik ye all of it ; because this sentence was uttered by him before the words of consecration, at which time our
adversaries themselves do confess that
there
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
history,
telleth
^'^I
will
not drink of the fruit of the vine, until the kingdom of God shall come ; so doth St Matthew and St Mark likewise
testify,
that
said,
at
the
delivery
is
of the
sacramental cup,
new Testament, shed for many for the remission of sins, he also added, ^But I say imto you, I will not drink henceforth
This
blood of the
when he had
is
my
which
of this fruit of the vine, until that day that I drink in my Fathers kingdom. Now, seeing it
it
is
contrary both to sense and faith, that wine, or the fruit of the vine, should really be the blood of Christ, (there being
that formal difference in the nature of the things, that there
is
an utter
impossibility
that
in
true
propriety
of speech
is
more
was his blood, he could not mean it to be so substantially, but sacram en tally. And what other interpretation can the Romanists themsaid
it
selves
give of
is
those
the
in
St
Paul
is
^^This cup
new Testament
my
it
.''
blood?
How
case
the
Lord
himself,
at
the
institution
^ Luke
^*
ToDto t6
TroTijpioi/
77
Kaivi] ^ladiJKtf
iariv kv
tw
efxw u'inuTt.
Cor.
xi. 25.
54
of speech,
ANSWER TO A JESUIT
:
CHALLENGE.
[chap.
*^ This is my Covenant or TestaGen. xvii. 10 ment, for the Greek word in both places is the same; and in the words presently following thus expoundeth his own meaning: It shall he a Sign of the Covenant hetwixt me
'^''
and you.
thus laid
li 38
And
generally
for
all
sacraments
the
rule
is
down by
way resemble
should
not
the
things
whereof
also
they
are
sacraments,
they
sacraments at
times
therefore
all.
And
the
be do often-
bear
the
As
Sacrament of the body of Christ is after a certain manner the body of Christ, and the Sacrament of Christ's blood is the blood of Christ, so likewise the Sacrafaith is faith." By the Sacrament of faith he understandeth baptism, of which he afterward allegeth that
ment of
saying of
saith not,
the
Apostle,
Rom.
vi.
4:
We
are hiiried
:
with
^'^He
death;
"
We
saith,
We
Therefore the Sacrament of so great a thing he would not otherwise call but by the name of the thing And in his Questions upon Leviticus: " ^The thing itself.""
are buried.
that
signifieth,''''
saith he,
it
" useth
;
to as
signifieth
written,
The seven
ears of corn are seven years, (for he said not. They signify seven years,) and the seven kine are seven years ; and many
such
like.
Hence was
not,
that
saying.
Christ.
if
For he
^
dvd
10.
^^
said
The
rock did
signify
but as
Kol
auTtj
J)
sed prorsus
ait,
Consepulti sumus.
Sacra-
fiearou
ejxov
kol
v/iwv.
Gen.
xvii.
mentum
rei
*"
vocabulo nuncupavit.
Solet
Kai
crr)fi.eiov)
autem
otaOi/Ktjs
dvd fxeaov
Gen.
rei
xvii. 11.
enim sacramenta quandam similitudinem earum rerum quarum sacramenta suntnon haberent, omnino sacramenta non essent. Ex hac autem similitudine plermnque etiam ipsarum rerum nomina accipiunt. Sicut ergo secundum quendam modum sacramentum corporis Christi corpus Christi est, sacramentum sanguinis
^^
Si
nomine quam significat nuncupari, sicut Septem spica septem anni sunt (non enim dixit, Septem annos significant), et septem boves septem anni sunt Hinc est quod dicet multa hujusmodi. tum est Petra erat Christus. Non enim dixit, Petra significat Christum ; sed tanquam hoc esset, quod utique per substantiam non hoc erat, sed per significationem. Sic et sanguis, quoniam propter vitalem
scriptum est
:
:
ita
sacramen-
significat,
tum
^^
Aug. Ep.
23.
anima dictus
est.
Aug.
in
Non
ait,
Sepulturam significamus
.1.]
55
had been that very thing, which doubtless by substance was not, but by signification. So also the blood, because for a certain vital corpulency which it hath it signifieth the soul, after the manner of sacraments it is called the soul." Our argument therefore out of the words of the institution,
it it
standeth thus
If
it
his blood,
be true that Christ called bread his body and wine then must it be true also, that the things
his
which he honoured with those names cannot be really body and blood, but figuratively and sacramentally.
is
true
by the undoubted and the clear confession of the the second by the circumstances of the text adverse part of the Evangelists, by the exposition of St Paul, and by the received grounds of the Romanists themselves. The and so we have made it conclusion therefore resteth firm clear, that the words of the institution do not only not uphold, but directly also overthrow, the whole frame of that which the Church of Rome teacheth touching the corporal presence of Christ under the forms of bread and
first
The
principles of right
;
wine.
If I should
now
lay
down here
all
Fathers which teach that that which Christ called his body is bread in substance, and the body of the Lord in signification
and sacramental
relation,
*'
nourished," is that which " we are taught to be the flesh and blood of Jesus incarnate." Irenagus, in his 4th book against Heresies, saith that our Lord, " ^'taking bread of
that condition which
his
is
usual
among
us,
confessed
it
to
be
body
;"
and
"
'^the
cup"
likewise,
containing
" that
quae est
Kol
(TapKei
secundum
calicis
nos, accipiens
panem,
con-
suum
rifjiiZv,
SKeii/ov
too o-apKOTroLiiOevTO^
II.
'I;(7oD
ramentum
firmavit.
"^
suum sanguinem
Kal adpKa
"*-
Just. Apolog.
Quomodo autem
juste
Dominus,
si
est
secundum
suum sanjjuinem
con-
hujus conditionis,
fessus est.
56
ANSWER TO A JESUIT
is
CHALLENGE.
his blood.""
[chap.
creature which
usual
:
among
us,
And
in his
" *^That cup which is a creature, book he addeth he confirmed to be his blood which was shed, whereby he and that bread which is of the creaincreaseth our blood ture, to be his body, whereby he increaseth our bodies. Therefore when the mixed cup and the broken bread doth receive the word of God, it is made the Eucharist of the blood and body of Christ, whereby the substance of our flesh Our Lord, saith Clemens is increased and doth consist."" Alexandrinus, *' ^Mid bless wine, when he said. Take, drink,
5th
;
this is
my
vine.''''
Tertullian
^''Christ,
" taking bread, and distributing it to his disciples, made it his body, saying, This is my body ; that is, the figure of my body.'"* Origen " ^'That meat which is sanctified by
:
the
belly,
but as touching the draught according to the proportion of faith it is made profitable, enlightening the mind, and making it to behold that which Neither is it the matter of bread, but the is profitable. word spoken over it, which profiteth him that doth not
unworthily
eat
thereof.
touching the material and is voided into the prayer which is added,
as
And
these
things
speak of the
body,"*"*
saith Origen.
In the Dialogues
writings of Maximus, who lived in the time of the Emperors Commodus and Severus, Origen, who is made the
chief speaker therein,
is
brought
in
**
Eum
suum
corpus
meum
dicendo, id
sanguinem qui efFusus est, ex quo auget nostrum sanguinem et eum panem qui
;
est a creatura,
suum corpus
confirmavit, ex
quo nostra auget corpora. Quando ergo et mixtus calix et fractus panis percipit ver-
bum
id
et
bum
Dei,
fit
Eucharistia sanguinis
et cor-
in secessum ejicitur
cationem quae
fit
illi
Id
lib. v. cap. 2.
utilis, efficiens
ut perspicax
est.
animus,
Nee materia
Ad^eTe,
alfxa xfis
ye tov olvov, eiiruiv, tovto fxov tcrTt to alfxa, Clem. Alex. Paedag. dfiiriXov.
Domino comedenti
Origen.
in
Et
haec
bolicoque
cap. XV.
corpore.
Acceptum panem et distributum discipulis, corpus suum ilium fecit. Hoc est
*^
ni.]
57
the heretics: ""*If Christ, as these men say, were without body and blood, of what kind of flesh, or of what body, or of what kind of blood, did he give the bread and the cup to be images of, when he commanded his disciples by St Cyprian also them to make a commemoration of him?" noteth, ^'that it was wine, even the fruit of the vine, which " flour alone, or the Lord said was his blood; and that 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
'^^
body, which is made up by the uniting of many corns and " wine his blood, which is pressed out of many clusters
his
;"
of grapes,
and gathered into one" liquor. Which I find also word for word in a manner transcribed in the ComTheophilus, mentaries upon the Gospels, attributed unto Bishop of Antioch; whereby it appeareth, that in those elder times the words of the institution were no otherwise conceived than as if Christ had plainly said, This bread which is the is my body, and. This wine is my blood; main thing that Ave strive for with our adversaries, and for
''^
the substance
whereof we find thus laid down in the Harmony of the Gospels, gathered, as some say, by Tatianus, as others, by Ammonius, within the second or the third age after Christ: "^^ Having taken the bread, then afterward the cup of wine, and testified it to be his body and blood, he commanded them to eat and drink thereof, forasmuch as it was the
memorial of
*"
and death."
natione
Ei
',
ftJs
avaifxa
Tos,
|
ijv,
iroiai aapKoi,
Tti/os
awfia-
irotov
ainaTO^
ei/covas fiioous
dpTov
fxadt]-
Te Kal
TroTjj/oioi/,
ei/eTeWe-ro toZs
xjjV
dvd/xvrjmv aiiTov
unum
Qua
parte
invenimus
lxxvi.
i.
mixtum fuisse quern Dominus obtulit, et vinum fuisse quod sanguinem suum dixit.
Cypri. Epist. lxiii. sect.
*<*
p. 152.
fi.
Tom.
^'
Colon.
sola, aut
Nee corpus Domini potest esse farina aqua sola ; nisi utrumque aduna-
corpus esse
ac sanguinem testatus,
;
tum fuerit et copulatum, et panis unius compage solidatum. Id. ibid. sect. 10. ^' Nam quando Dominus corpus suum panem vocat dc multorum granorum adu-
manducare
sit
illos jussit et
quod ea
me-
moria.
58
ANSWER TO A
JESUIt's CHALLENGE.
three
[cHAP.
To
will
the
Fathers of the
first
hundred years we
flourished in
now
adjoin
the
ages following.
The
first
saith that our Saviour " ^Melivered to his disciples the symbols of his divine dispensation, commanding them to make the image of his own body;" and " ^^appointing them to use bread for the symbol of his body;" and that we still " celebrate upon the Lord's table the memory of his
who
^*^
sacrifice
by
to
Testament." Acacius, who succeeded him in his bishopric, saith that " ^'the bread and
the
ordinances
New
them that feed upon that matter;" acknowthat the material part of those outward " In the Church," saith ^"Macarius, elements do still remain. " is offered bread and wine, the type of his flesh and blood and they which are partakers of the visible bread do spiritwine
sanctifieth
ledging
thereby
but wine, for the type of his blood." St Augustine bringeth in our Saviour thus speaking of this matter: " "You shall not eat this body which you see, nor
offer water,
which they shall shed that will crucify have commended a certain Sacrament unto you, that being spiritually understood will quicken you." The same Father in another place writeth, that Christ admitted Judas to " that banquet wherein he commended and delivered unto
drink that blood
I
me.
"^^
;"
but, as he
**
Ta
Tou iSiou
fievo's.
(TcofxaTO^ 'woLeladai
viii.
irapaKeXevo-
Kai 0LV09, aVTiTvwou xj/s arapKo^ auTOv kul TOV ai'/xaTos" Kal ol pLeTaXaixjidvovTe^ e/c TOV (paivojxevov apTOv irvev/xaTiKws Tr\v
Euseb.lib.
Demonst. Evang.
tov
ISiov
aapKu
^^
in fine cap. 1.
^*
Macar.
"ApTw
Se XfiVf^^"-^ crvfifioXM
mo/xaTO^ TTapeSiSov.
*^
e-TTt
Id. ibid.
fXV>ifi-l]V
Hieronym.
lib. ii.
TOUTOV
TjOaTreJ'JS
eKTcXelv,
<5ta
uvfi^oXwv
criDT7ipiov
Non
TOV T6
(TtifXaTO^
sanguinem,
crucifigent.
quern
fusuri
sunt
qui
me
TrapeiXijcpoTeg.
ult.
Demonstr. cap.
intellectum
xcviii.
vivificabit
vos.
Panis vinumque ex hac materia vescentes sanctificat. Acac. in Gen. ii. Grsc.
*''
Augustin. in Psal.
^'
Adhibuit ad convivium,
et tradidit.
in
quo coriii.
'Ey T^
eKK\);crirt Trpo(r(pepeTaL
apToi
commendavit
Id. in Psal.
ni.]
59
bread
elsewhere
the
eat
that
which
was
Lord himself; he
Lastly:
Lord."
to
"The
my
bread of the Lord against the Lord," saith he, " Mid not doubt
say,
This
is
body,
sign
of his
body."
So the author of the homily upon the 22d Psalm, among " "^^This table he hath prepared for his servants and handmaids in their sight, that he might every day, for a similitude of the body and blood of Christ, shew unto us in a sacrament bread and wine after the And St Chrysostom himself, in his order of Melchisedec."
the works of Chrysostom
:
Epistle written to Caesarius against the heresy of Apollinarius " ''^As, before the bread be sanctified, we call it bread, but
sanctified
it
name
of bread, and
reputed
worthy the name of the Lord's body, although the nature of the bread remain still in it ; and it is not called two
bodies, but one
body of God's Son so likewise here, the divine nature residing in the body of Christ, these two make one Son and one person." In the selfsame manner also do Theodoret, Gelasius, and Ephraemius proceed against the Theodoret, for his part, layeth down Eutychian heretics. That our Saviour, " ''*'in the delivery of these grounds: the mysteries, called bread his body, and that which was mixed" in the cup " his blood :" that "^'he " changed the
:
ris
ille
panem Domini
Dominum.
Id. in
6^
unum
ints,
Filii
corpus praedicatur
sic et hie,
Non enim Dominus dubitavit dicere, Hoc est corpus meum, cum signum daret
corporis sui.
12.
Aug.
contr.
Adimant.
cap.
MS.
unum
haec fe-
in
similitudinem
corporis
et
sanguinis
ordiin
cerunt.
Christi,
panem
et
vinum secundum
nobis
Psal.
xxii,
chum.
ye tuiv /nviTTijpLwv TrapaSoo'ei Tov tipTov eKoXetje, Kai dlfxa to Kpdfia. Theod. Dialog. I. "ATpeir-ro^,
(Twfxa
fol. 8. edit.
^'
nem
Tom.
6*
IMelchisedec
ostenderet
*^ 'El/ &e
Sacramento.
I.
In
Chrysost.
Rom.
panis,
panem nominamus
divina ilium
'O oe ye
crtoTt'ip
sanctificante gratia,
liberatus est
TO.
to tou
a-vfjil36\ov
Dominici corpo-
TO TOV
fftofiaTO^.
60
sign,
ANSWER TO A
JESUIT's
CHALLENGE.
[cHAP.
" and to the symbol the name of the body f that he honoured the visible symbols with the name of his body and blood ; not changing the nature, but adding grace to nature:" and that "''''this most holy food is a symbol and
"
of those things whose names it beareth," to wit, " of the body and blood of Christ." Gelasius writeth thus " '"The Sacraments which we receive of the body and blood of Christ are a divine thing, by means whereof we are made partakers of the divine nature; and yet the substance
type
wine
And
It
indeed the image and the similitude of the body and blood
of Christ are celebrated in
the action of the mysteries.
we
are
same opinion of the Lord Christ himself which and are, in his image that as" those Sacraments, " by the operation of the holy Spirit, pass into this, that is, into the divine substance, and yet remain in the propriety of their own nature; so that principal mystery itself, whose force and virtue they truly represent," should be conceived to be, namely, to consist of two natures, divine and human the one not abolishing the truth of the other. Lastly, Ephraemius, the Patriarch of Antioch, having spoken of the distinction of these two natures in Christ, and said, that " ^'no man having understanding could say, that there was the same nature of that which could be handled.
we
profess, celebrate,
*^
Td
opw/xeva
(rvfjij3o\a Tfj
tou
rrwfxa-
sic
illud
Tos Kal
oil Ti]i/
<p6(Tiv fieTajiaXtau,
Duab.
2i'/i/3o\oi'
AW
ojs
ousels
rj
av
e'nrelv
SvuaTat vovv
e^^toi/,
Certa sacramenta
qus sumimus
di/fj;\a(^j)Toi;,
iTLaTuiv Xa/xfiavo-
mur
Et
consortes
non
imago
et
similitudo corporis et
cognoscitur, which
tion, if you
is
a strange interpreta-
mark
it)
perov
to
f^diTTirrfxa ce
Do-
in ejus
imagine
:
profitemur, celebramus, et
sumus
ut sicut
dirwKecrev.
chiae
Legib.
in Photii Bibliotheca,
Cod. 229.
III.]
61
and of that which could not be liandled, of that which was visible, and of that which was invisible ;" addeth, " And even thus the body of Christ which is received by the faithful,"" (the Sacrament he meaneth,) " doth neither depart from its sensible substance, and yet remaineth undivided from intelligible grace ; and baptism, being wholly made spiritual, and remaining one, doth both retain the property of its sensible substance, (of water, I mean,) and yet loseth not that which it is made." Thus have we produced evidences of all sorts, for confirmation of the doctrine
by us professed touching the blessed which cannot but give sufficient satisfaction to all that with any indifFerency will take the matter into their But the men with whom we have to deal are consideration.
Sacrament,
so
far
fallen
out
with
the
truth,
that
neither
sense
nor
can
reason,
neither
authority of Scriptures or of
it
;
Fathers,
unless
we shew
unto them
first
in
what
Pope''s
will give them content, we mind, about in that the time wherein Soter them must put lived Rome, there a cozening companion, of was Bishop whose qualities are thus set out by an ancient Marcus, called Christian, '-who was famous in those days, though now his name be unknown unto us:
devised.
If nothing else
EtotoXoTTote
Map/ce,
/cat
reparoaKOTre,
AaTooXoyiKrjs
hixTreipe
rtj^
Ai
wv Kparvvei^
oei/d'y?
ra
otoa'yjuara,
2//uieta
tois
vtto
7ir\avwiJ.evoi<Sy
crot
yoprjyei
ctos
iraTrjp
^utuv
aei
ae
irpoopoiuiov
avTiOeov iravovpy'ia^.
Where, first, he chargeth him to have been an idolmaker; then he objecteth unto him his skill in astrology and magic, by means whereof, and by the assistance of
Satan,
unto his
he laboured with a shew of miracles to win credit false doctrines amongst his seduced disciples ; and
'-
lib.
i.
cap. 12.
62
lastly,
ANSWER TO A JESUIT
CHALLENGE.
[chap.
him
Apostle's
you
will
have
it
in the
indeed
the
devil's
fore-
were brought into the East, and for those '^Romish fornications and enchantments wherewith the whole West was corrupted by that man of sin, '''whose coming was foretold to be after the working of Satan, with all power, and
sigtis,
And
that
hand, we find in
Irenaeus
that
breed a persuasion in he had, perverted, that in the cup of his pretended Eucharist he really delivered them blood to drink. For " ^feigning himself to consecrate the
special
whom
cups
filled
made them
appear of a purple
and red colour, to the end it might be thought that the grace which is above all things did distil the blood thereof And even according to into that cup by his invocation."
this
precedent we find
it
fell
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
cipal
great schoolman
to
happen sometimes, either by " "'the procurement of man," Paschasius Radbertus, or by " the operation of the devil."
of the
first
setters
forward of
this
doctrine in
'*
Humana
bolica operatione.
Alex. Halens.
"
'*
9.
Theolog. Part.
KeKpafxeua irpocrTOLov-
iv.
Quast. xi.
Summ. Memb. 2.
o'lvo)
Art.
'"
4. Sect. 3.
kKTeiuwv
Kat
Trt/>:\?j(reais, Tropcjjiipea
ipvdpd dva<f)aive(T6aL
Troiei' to?
'\ci.piv
ooKeTv Tr]V
aTfia Tt)
mystica corporis
sanguinis sacramenta,
Twv
vTrhp to.
oXa
to
lib.
aut propter dubios, aut certe propter ardentius amantes Christum, visibili specie
in agni forma, aut in carnis et sanguinis
eawTJys (jToX^eLV ev
T/js e-TTiKXiicreios
tw
uvtov. Iren.
cap. 9.
III.]
63
a visible shape, either in the form of a lamb, or in the colour of flesh and blood, so that while the host was a breaking or an offering, a lamb in the
self in
" oftentimes
priest's
as
a it were flowing from the sacrifice, that what lay hid in manifest made doubted be mystery might to them that yet in a miracle." And specially in that place he insisteth upon a narration which he found in gestis Anglorum, (but deserved well to have been put into gesta Romanorum for
the
how an
it,) of one Plecgils or Plegilus, a priest, Christ unto him in the form of a shewed anffel child upon the altar, whom first he took into his arms and kissed, but ate him up afterwards, when he was returned Whereof arose that jest which to his former shape again. Berengarius was wont to use: ""''This was a proper piece
goodness of
of the
whom
he had kissed
with his
which,
his teeth."
tales of singular note,
though they may justly strive for winning of the whetstone with any other, yet for their antiquity have gained credit above the rest, being devised, as it seemeth, much about the same time with that other of Plegilus, but having The first was had out of the relation unto higher times. English legends too, as ^ Johannes Diaconus reporteth it in
the life of Gregory the First, of a Roman matron, who found a piece of the sacramental bread turned into the fashion of a finger, all bloody ; which afterwards, upon the prayers of St Gregory, was converted to its former shape
liars,
The other two were first coined by the Grecian and from them conveyed unto the Latins, and registered in the book which they called Vitas Patrmn, which being commonly believed to have been collected by St ^'Jerome, and accustomed to be read ordinarily in every monastery,
again.
monstrata sint;
ita ut
colore
quatenus de se
oblata frangitur
oris praebuerat
exitium.
fidem faceret
vel
ofFertur
et
dum
hostia,
videretur
agnus
quasi
in
ii.
manibus,
cruor in calice,
ex
Saiictus
miraculo.
Paschas. de Corp.
et
Sang.
ut cui
Dom.
^^
cap. 14.
;
Sanctorum Patruni Vitas Latino edidit sermone. Paschas. Radbert. in Epist. ad Frudegard. Consule libros Carolines, de Imaginib. lib. iv. cap. 11.
64
ANSWER TO A JESUIT
CHALLENGE.
[CH-
the progress
gave occasion of further spread, and made mucli way for of this mystery of iniquity. The former of these is not only related ^^ there, but also in the legend of
is
among
among
the Latins,)
how that a little child was seen 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
the
^^life
of Arsenius,
upon the
altar,
tetrastich
Epep
eir
v'toi;,
ApTov T
Toi' o
Kavw
oivov'
Wopavvev
(payeeip,
ra
a/mec(p0r].
But
who,
a
**Hhat
he might
his
life,
lie
name of Amphilochius,
book
of
companion, and
leasings,
set
out
**^fraught
with
as
Cardinal
things
St Augustine's conclusion,
may
here
well
take place:
"
-'^Let
those
fictions
of lying men, or
either
For
there
is
no
or
if
there
done by
because,
heretics, we ought the more to beware of them, when the Lord had said that certain deceivers should come, who by doing of some wonders should seduce, if it were possible, the very elect, he very earnestly commended
^-
Romans
Praevidentia
"^
sive,
Tom.
Removeantur ista vel figmenta menhominum, vel portenta fallacium spirituum. Aut enim non sunt vera quae dicuntur ; aut si haereticorum aliqua mira quod facta sunt, magis cavere debemus cum dixisset Dominus quosdam futures
^"^
dacimii
ann. 1573.
'*''
Nomen Amphilochii
Scatens mendaciis.
ad mentiendum
Id.
ibid.
etiam electos,
jecit
si fieri
posset, fallerent
et ait,
ad-
accepit. Baron.
*^
vehementer commendans,
Ecce
HI.]
OK
T1II<;
HEAL PUESEXCE.
65
this
you
is
yea,
also,
that
if these
it
we should not believe it which whether be appliablc to them who tell us that Christ is to be found in a pix, and think that they have him in safe custody under lock and key, I leave to the consideration of
in secret closets,
others.
The
is
thing
this,
which
as
now
that
only
that,
so in after-
from the idol-makers and image-worshippers of the East it was that this gross opinion of the oral eating and drinking of Christ in the Sacrament drew its first breath
them up unto a reprobate mind, that they might receive that recompejice
^**God having, for their idolatry, justly given
The Pope's name, in whose of their error which was meet. days this fell out, was Gregory the Third the man's name,
;
who was
the
principal
laid
setter
of
it
abroach,
was
*^-*John
the
foundation
they
of school-divinity
among
the
Lombard
side,
afterwards did
Latins.
On
the
contrary
more especially the 338 Bishops assembled together at the Council of Constantinople in the year 754, maintained, that Christ " -'"chose no other shape or type under heaven to represent his incarnation by," but
idolatry of those times, and
the
Sacrament, which
type
'*
'"he
and a most effectual commemoration" thereof; " ""commanding the substance of bread to be offered, which did not any way resemble the form of a man, that so no occasion might be given of bringing in idolatry ;" which bread they affirmed to be the body of Christ, not (pvaei^
a
eiKoi/to-ai
'"'^
tijv
Rom.
i.
27, 28.
lib.
"
T>/i/
ivnpyeaTu.-
iv
^^
cap. 14.
"ApTou
/ui;
"
raf)
i2s
oiiK
dWov
01/
flSov^
t-TTiXcxOc'i/Tos
i;
(rdai,
I
rTXVP-aTi'(,ov(rnv
dvdpwirov fiop-
uuToii
Tti ptt'
ovpatiov,
Ti'y7roi
(/)!(;',
'ivn ii<]
clcutXaXn-rpciu TrdpeirraxOf}.
66
ANSWER TO A
TESUIt's
CHALLENGE.
[cHAP.
but Oeaei, 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 ''-third tome of the sixth Action of the second Council of Nice, assembled not long after for the re-establishing of images
Church, where a pratchant deacon, called Epiphanius, that which those former bishops had delivered, confidently avoucheth, that none of the Apostles nor of the Fathers did ever call the Sacrament an image of the body of Christ. He confesseth indeed that some of the Fathers (as Eustathius expounding the Proverbs of Solomon, and
in the to
cross
correspondent types or Jigures, before they were consecrated " ^^but after the consecration," saith he, " they are called,
to be the body and blood of Christ where the Pope"'s own followers, who of late published the Acts of the general Councils at Rome, were
and
are,
and believed
properly
;"
so far
this
" ^"The
"
already heard
how
the
howsoever the Sacrament an image of Christ's body 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
call
;
this
^^
To
6ecTL, I'jVot
fj
e'lKwv aiiTov
dyia.
cos
'*
Top
Tfji
eii)(api(rTtas
(pvrriKrj'S
dprov,
d-
\l/vST]
e'lKova tt)?
crapKO^,
&C.
Ibid, p. 601.
/ue-rd
So a
little after it is
called
jj
0eo7ra(od(5oTos
'AvTiTvira
e'lKwv
e'lKioi)
tP/i TTJ^
arapKo? avTov,
and
diffevctj^
tw
^*
Concil. Gener.
Tom.
edit.
^^
Rom.
Ilpd Tov dyiuadrivai
e*v\)|6)j
KUTrix- nva-T.
kccI
dt>ri-
dXXots.
lb. in margine.
..]
Ol'
years after, in the papacy of Gregory the Fourth, the same began to be propounded in the West by means of one Amalarius, wlio was bisl)op, not, as he is commonly taken to be, of Triers, but of Mets first, and afterwards of Lyons. This man, writing doubtfully of this point, otherwhiles
followeth the
doctrine of St Augustine, '""that Sacraments were oftentimes called by the names of the things themselves,
so the
Sacrament of Christ's body was secundum quenafter a certain manner the body of Christ T"* otherwhiles maketh it a part of his ''^belief, that " the simple nature of the bread and wine mixed is turned into a reasonable nature, to wit, of the body and blood of Christ." But what should become of this body after the eating thereof, was a matter that went beyond his little wit ; and therefore, said he, " '^when the body of Christ is taken with a good
and
intention,
it is
not for
me
or
to dispute
whether
it
be invisibly
kept in our bodv until the dav of our burial, or exhaled into the air, or whether it go out of the body with the blood," at the opening of a vein,
and
is
sent forth
foolery
into
the
Lord saying that mouth goeth i?ito the draught.'''' For this and
our
et
another
Chrisfi,
like
'^'rfe
triformi
tripartita
corpore
body," (which seem to be those ineptioi de tripartito Christi corpore, that Paschasius in the end of his Epistle intreateth
Christ's
Frudegardus not
to
follow,)
;
he was censured
wherein
it
in a
'"^
Synod
was declared by the bishops of France, that " '"^the bread and wine are spiritually made the body of Christ which being a meat o{ the mind,
;
^
""
Amalar. de Ecclesiastic.
Offic. lib.
i.
Omne
stola
quod
intrat in os in
ventrem vadit,
cap. 24.
et in sece.ssum emittitur.
Idem
in
in
Epi-
nis
Hie credimus naturam simplicem paet vini mixti verti in naturam ratioscilicet
ad Guitardum
MS.
Biblioth.
nabilem,
Christi.
100
corporis
iii.
et
sanguinis
Id. lib.
vgj.Q
cap. 24.
Florus
in
Actis
Synod. Carisiac.
in
jta
sumtum
corpus Domini
Senatu
Rcgium
et
(lonsiliarium.
Vide
Panis
vinum
efficitur spiritualiter
usque
lilt
in
diem
Mentis ergo
est
cibus
cum
sani,aiine,
per
OS emittatur
dicente
Domino,
e2
68
ANSWER TO A
belly,
is
JESUIt's
CHALLENGE.
[cHAP.
These dotages of Amalarius did not only give occasion question propounded by Heribaldus to Rabanus, whereof we have spoken ''"heretofore, but also to that other of far greater consequence, Whether that which was externally delivered and received in the Sacrament were the very same body which was born of the Virgin Mary, and suffered upon the cross, and rose again from the grave? Paschasius Radbertus, a deacon of those times, but somewhat of a better and more modest temper than the Greek deacon shewed himself to be of, held that it was the very same, and to that purpose wrote his book to Placidus of the body and blood of our Lord ; wherein, saith a Jesuit, " '^he was the first that did so explicate the true sense of the Catholic Church," (his own Roman he meaneth,) " that
to
that
he opened the way to those many others who wrote afterwards of the same argument." Rabanus, on the other side, in his answer to Heribaldus, and in a former writing directed
to
Abbot
before
third
been
Then one
Frudeffardus,
readins:
the
book of St Augustine de Doctrina Christiana, and finding there that the eating of the flesh and drinking of the blood of Christ was a figurative manner of speech, began somewhat to doubt of the truth of that which formerly he had read in that foresaid treatise of Paschasius which moved Paschasius to write again of the same argument, as of a question wherein he confesseth " '^^many were then doubtful."
;
But
neither
by
his first
these differences,
jects, required
among
his
sub-
Ratrannus, a learned man of that time, who lived in the monastery of Corbey, whereof Paschasius had
et
sanguinis
Domini
in Eucharistia.
Bell.
Genuinum
ita
de Script. Ecclesiast.
'"^
sum
aperuerit, qui de
dubitant.
ex
postea scripsere.
ille
integer manet,
Radberti.
qui
et
de veritate corporis
HI.]
01'
69
" '"'Whether the body and blood of Christ, which in the Church is received by the mouth of the faithful, be celebrated in a mystery, or in the truth and whether it be 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
;
name of that thing of which and that " '"there is a great difference 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 this silly interrogation: " "^To 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 alleged by us for any other end than to shew, that this
blood, because they take the
.''"
'"'
Quod
sumi-
separari
Christi,
mystenum
sanguinis et corporis
fiat,
an
utrum ipsum corpus sit, quod de Maria natum est, et passum, mortuum et sepultum, quodque resurgens et ccelos ascendens, ad dextram Patris conin veritate,
&c.
et
quod nunc a fidelibus sumitur in ecclesia, et illud quod natum est de Maria Virgine, quod passum, quod sepultum, quod resurrexit, quod ccelos ascendit, quod ad dextram Patris sedet. Ibid. p. 222.
'^^
sideat
lib.
de
sapientia vestra,
quod
positis et
sanctarum
sanctorum
Corp. et Sang.
p. 180.
'08
Dom.
edit.
Scripturarum
testimoniis
Panis
ille
vinumque
existit.
figurate Christi
Patrum dictis evidentissime monstratum est; quod panis qui corpus Christi, et
calix qui sanguis Christi appellatur, figura
sit,
corpus et sanguis
'09
Ibid. p.
IfiU.
quia mysteriuin
existit, ct
rium
et
ct
sanguis
quoniam ejus
Domisumunt
aliud est,
quam
tum.
Ibid. p. 200.
itiiqnc
Fr. Turrian. de
lib.
i.
Eu-
"' \'idcmus
charist, contra
Volanuni,
cap. 22.
70
[CHA
heresy
is
good and catholic teachers in the Church that since they have been esteemed otherwise, is an argument of the alteration of the times, and of the conversion of the state of things; which is the matter that now we are enquiring of, and which our adversaries, in an evil hour to them, do so earnestly
as in their times were accounted
:
by such
press us to discover.
The Emperor Charles, unto whom this answer of Ratrannus was directed, had then in his court a famous countryman of ours, called Johannes Scotus, who wrote a book of the same argument and to the same effect that the This man for his extraordinary learning other had done. was in England (where he lived in great account with King Alfred) surnamed John the Wise, and had very lately a room in the "'Martyrology of the Church of Rome, though now he be ejected thence. We find him indeed censured by the Church of Lyons and others in that time, for certain opinions which he delivered touching God's foreknowledge and predestination before the beginning of the world, man's freewill, and the concurrence thereof with grace in this present world, and the manner of the punishment of reprobate men and angels in the world to come ; but we find not any where that this book of the Sacrament was condemned before the days of "^Lanfranc, who Avas the first that leavened the Church of England afterward with this corrupt doctrine
of the carnal presence.
presence continued
still
man
and it was as free for any Ratrannus or Joliannes Scotus therein, as that of Paschasius Radbertus, which, since the " "''Men time of Satan's loosing, obtained the upper hand.
to follow the doctrine of
have often searched, and do yet often search, how bread that is gathered of corn, and through fire's heat baked, may be turned to Christ's body ; or how wine that is pressed out of many grapes, is turned, through one blessing, to
the Lord's blood ;"
his
saith ^Ifrick, abbot of Malmsbury, in Saxon Homily, written about 605 years ago. His resolu-
>*
Martyrolog.
Rom.
iv. Id.
Novemb.
edit.
'*s rist,
III.]
71
many
in
may appear
Latin laid
Priest's
by
compared with
which
to
his
down
the margin
by the
believing
and
another
thing
within
minds.
bread and wine both in figure and in taste ; and they be truly after their hallowing Christ's body and his blood by spiritual mystery." " "**So the holy
Without they be
seen
font-water, that
is
called
the
well-spring
of
life,
is
like
;
in
and is subject to corruption but the Holy Ghost's might cometh to the corruptible water through the Priest's blessing, and it may after wash the body and soul from all sin by spiritual virtue. Behold now, we see two things in this one creature; in true nature that water is corruptible moisture, and in spiritual mystery So also, if we behold that holy housel hath healing virtue.
shape
to
other
waters,
after
bodily
sense,
then
see
If
understand we that
is
therein,
with belief."
in,
betwixt the
body Christ
housel."
suffered
hallowed
to
" ''^"The
body
Christ
&c.
"' Ille panis qui per Sacerdotis ministeriuni Christi corpus efficitur, aliud exterius
sibi resistentia,
humor
corruptibilis,
interius fidelium
terius
humanis sensibus ostendit, et aliud mentibus clamat. Exquidem panis, quod ante fuerat,
Sic ita-
et sanguis, superficie
est,
mutabilimysterii
subjecta:
si
est, parti-
cipantibus
se
tribuens
immortalitatem.
consideretur solum-
et
hoc corpus
mentum tluidum
tentiam
8piritus
virtus
;
conspicitur, corruptioni
Ilia
namque
Sed
accessit
ISancti
per
et
Sacerdotis
consecrationem
brorum lineamentis
et
distincta,
rationalis
pora,
At
verocarospirituspiritualitcr
movere.
alis,
populum crcdenfcm
72
suffered
in
[CilAl*.
with
bone,
was born of the flesh of Mary, with blood and with skin and with sinews, in human limbs,
;
and
which
we
is
gathered of
many
;
and therefore nothing and bone, without limb, without soul to be understood therein bodily, but spiritually. Whatsoever is in that housel, which giveth substance of life, that " ^^' Certainly Christ's is spiritual virtue and invisible doing." 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 tlie teeth, and sent into the belly." a 122'pi^jg mystery is a pledge and a figure: Christ's body This pledge we do keep mystically until is truth itself. that we be come to the truth itself, and then is this pledge " ^-''Christ hallowed bread and wine to housel before ended." his suffering, and said. This is my body and my blood. Yet he had not then suffered ; but so notwithstanding he turned, through invisible virtue, the bread to his own body, and that wine to his blood, as he before did in the wilderness before that he was born to men, when he turned that heavenly meat to his flesh, and the flowing water from that stone to "^^'^ Moses and Aaron, and many other of his ov/n blood." that people which pleased God, did eat that heavenly bread.
pascit,
secundum
specieni
exterius,
consistit,
frumenti granis
perventum
fuerit,
Ibid. p. 222.
'^^
pacta,
nulla
membrorum
tum,
nullos proprios
potens motus
in ea vitas
exercere.
Quicquid enim
visibilis
praebet sub-
divinasque
virtutis.
turam convertere potuit in proprium corpus quod passurum erat, et in suum sanguinem qui post fundendus exstabat; sic etiam in
deserto
Ibid. p. 214.
manna
et
et
aquam de
petra in
suam
Corpus Christi quod mortuum est et resurrexit, et immortale factum, jam non
'-'
carnem
luit,
'^*
&c.
moritur, et mors
ultra
quod in ecclesia celebratur, temporale est, non aeternum ; corruptibile est, non incorruptum, &c. dispartitur ad sumendum, et
dentibus commolitum, in corpus trajicitur.
Ibid. p. 21H, 217.
'--
Manducavit et Moses manna, manducavit et Aaron, manducavit et Phinees, manducaverunt ibi multi qui Deo placuerunt; et mortui non sunt. Quare? Quia visibilem cibum spiritualiter intellexernnt,
spiritiialiter esurierunt, spiritualiter
gus-
p. 217,
Hoc enim
gcritur,
Tractat.
xxvi.
Ill-]
7^
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 visible thing, and spiritually received it." This Homily was appointed publicly to be read to the
people in England on Easter-day,
the communion. clergy
before
The
like
at their synods, out of two other same '-^^^Ifrick in the one whereof, directed to Wulfsine, Bishop of Sherburne, we read thus: " That housel is Christ''s body, not bodily, but spiritually not the body which he suffered in, but the body of which he spake, when he blessed bread and wine to housel the night before his suffering, and said by the blessed bread. This is my body ; and again by the holy wine. This is my blood,
by the bishops
tlie
writings of
ivhich
other,
is
shed for
to
many
written
Wulfstane,
" The Lord Avhich hallowed housel before his suffering, and saith that the bread was his own body, and that the wine was truly his blood, halloweth daily by the hands of the Priest bread to his body and wine to his bjood in spiritual
mystery,
as
we read
bread
is
in
books.
And
so,
yet
notwithstanding
that lively
not bodily
;
that Christ suffered in nor that holy wine is the Saviour's blood which was shed for us, in bodily thing, but in spiritual understanding. Both be truly, that bread his body, and that wine also his blood, as was the heavenly bread which
clear
manna, that fed forty years God's people, and the which did then run from the stone in the wilderness was truly his blood, as Paul wrote in one of his
call
we
water
Epistles.""
Thus was
priest
to
believe
in
the
when Berengarius
shortly
after
stood to maintain
writing disputed
this
doctrine,
"^"many both by
Londini
word and
'-''
[
for
'-*
Impress.
cum
Uomilia
Nan-
j,'iac.
Academijc IJibliotheca,
ncdict. Cantab.
ct
Collcg. 8. Re-
'
April. 22.
74
him
;
ANSWER TO A
JKSUIt's
CHALLENGE.
[cHAP.
and not only the Enghsh, but also all the French almost and the Italians, as ^"'Matthew of Westminster reporteth, were so ready to entertain that which he delivered. Who though they were so borne down by the power of the Pope, who now was grown to his height, that they durst not make open profession of that which they believed yet many continued, even there where Satan had his throne, who privately employed both their tongues and their pens
;
others,
have
'"^^
elsewhere shewed.
Pope Innocent the Third, in the Council of Lateran, published it to the Church for an oracle, that " ^~-*the body and blood of" Jesus Christ
in the year
1215,
*'
are
truly
transubstantiated into the body, and the And so are wine into the blood, by the power of God."
we now come to the end of this controversy, the original and progress whereof I have prosecuted the more at large,
because
it
is
of greatest importance
the
very
life
of the
Mass and
all
There
OF CONFESSION.
Our
Pastors
Challenger
here
telleth
us,
that
the
Doctors,
Church
" exhorted
And we
in
him
again, that
our Church, before the administration of the holy communion, the Minister likewise doth exhort the people, that
"
if
there be any of
his
own
con-
science,
but requireth further comfort or counsel," he should *' come to him or some other discreet and learned Minister of God's word, and open his grief, that he may receive such
may
be relieved;
'-'
'"8
altaris
et vini
De
Christian.
Eccles.
veraciter
continentur
et
transubstantialis
190 l!J2,
208
I
pane in corpus,
testate divina.
Cujus corpus
ct
sanguis in sacra-
IV.]
OF CONFESSION.
receive
7^
may
comfort and the benefit of absolution, to the quieting of his conscience and avoiding of all scruple and Whereby it appeareth, that the exhorting of doubtfulness."
the people to confess their
sins
unto
their
ghostly
fathers
but we
may
of,
well for all this be of the same religion and consequently that this doughty chamskill to
manage
controversies,
who
could
make no
upon.
it
wiser
choice of points
of differences
to be
insisted
Be
fession,
is
therefore
that no kind of
Conthat
either
public
disallowed by
vis,
any way requisite for the due execution of that ancient power of the keys which Christ bestowed upon his Church. The thing which we reject is that new picklock of sacramental Confession, obtruded upon men's consciences, as a
matter necessary
to
salvation,
late
where those good Fathers put their curse upon every one that either shall " Meny that sacramental Confession was ordained by divine right, and is by the same right necessary to salvation ;" or shall " ^affirm
Conventicle of Trent,
that in the Sacrament of Penance
it
is
of
God
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 Commandments of the Decalogue, together with the circumstances which change the kind of the sin; but that this Confession is only profitable to instruct and comfort the penitent, and was anciently observed only for the imposing of canonical This doctrine, I say, we cannot but reject, satisfaction." as being repugnant to that which we have learned both from
'
Si quis negaverit,
Confessionem sacra-
nioria
cum
mentalcm
contra
et
thema
Can.
-
sit.
mu-
6.
utilem
ad crudiendum
consolandum
tentia;
sariumnon esse jure divino, confiteri omnia ct singula peccata nu)rtalia, quorum me-
76
For
ANSWER TO A
in the Scriptures
JESUIx's
CHALLENGE.
[cHAP.
we
find,
God
it,
power to make void upon pretence that himself or some of his fellows were not first particularly acquainted ^/ acknowledged my sin unto thee, and with the business mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord; and thou forgavest the
hath
:
of my sin. And lest we should think that this was some peculiar privilege vouchsafed to ^the man who was raised up on high, the ajiointed of the God of Jacob, the same siveet psalmist of Israel doth presently enlarge his note, and inferreth this general conclusion thereupon: ^For this shall every one that is godly pray unto thee in a time ivhen thou mayest he found. King Solomon, in his
iniquity
prayer
for
the
people
at
the
dedication
of
the
temple,
father''s
steps.
thee in the land of their captivity, saying. have sinned, we have done amiss, and have dealt wickedly ; if they return to thee with all their heart, and with all their soul, &c. forgive thy people tohich have sinned
We
against
thee
all
their
transgressions
wherein
they
have
And
up
his
to
God
be merjustified,
ciful
me
sinner,
went back
to
his
house
Which
promise, that
it
appertained to
such as did confess their sins unto God, the ancient Fathers
of, that they cast in a manner all upon and left little or nothing to that which was made unto man. Nay, they do not only leave it free for men to confess or not confess their sins unto others, which is the most that we would have; but some of them also seem, in words at least, to advise men not to do it at all, which is more than we seek for.
^ *
'
Psalm xxxii.
2 Sam. xxiii.
5.
1,
**
2 Chron.
vi.
37, 3D
Kinj^s
viii.
47, 50.
" "
Luke
Heb.
Psalm xxxii.
6.
^1 John
i.
9.
IV.]
OF CONFESSION',
St
77
Chrysostom of all others is most copious in this ai'i^ument, some of whose passages to this purpose I will " 'It is not necessary," saith he, "that here lay down:
thou shouldest confess in the presence of witnesses: let the let this enquiry of thy offences be made in thy thouglit judgment be without a witness; let God only see thee " '^Therefore I intreat and beseech and pray confessing."
;
would continually make your confession to do not bring thee into the theatre of thy fellow-servants, neither do I constrain thee to discover thy unclasp thy conscience before God, and sins unto men shew thy wounds unto him, and of him ask a medicine. Shew them to him that will not reproach, but heal thee. For although thou hold thy peace, he knoweth all." " ^^Let
God.
For
but let us recount our and repeat every one of them in special. I do not say unto thee, Bring thyself upon the stage, nor, Accuse but I counsel thee to obey the prophet, thyself unto others Confess them before saying. Reveal thy way unto the Lord. God, confess thy sins before the Judge, praying, if not with and so look to thy tongue, yet at least with thy memory " ^"'But thou art ashamed to say that thou obtain mercy."
us not call ourselves sinners only,
sins,
;
hast
sinned.
I
Confess thy
faults
then
daily
in
thy prayer.
For do
'"
say. Confess
them
praefiat
to thy fellow-servant,
who
n)ay
'"
M?)
dfxapT(xiKov<s
i<al
KaXwfxev
cavToi)^
cogitatione
sit
fiovov,
dXXd
Xcyu)
tu
a/aapTiifxaTa duaXo-
hoc
yicrcofieQa,
judicium.
videat.
et
Solus
te
Deus confitentem
v. edit. Latin. Col.
xes.
Ou
'^KTro/xirevtrov cravTuv,
Chrysost.
Homil. de Pocnitent.
Confession.
Tom.
weideadaL crv/iPovXevw
(Tov. eirl
tm
7rpo</>j;x?;
Xe-
ej^OfXoXoyeiffdai
<rvve)(^u)<s
0U06
(TviioouXwv
yap Tmv
eis
ded-rpuu
o-e
dyio
twv
1^^'^
M'i "^V
yXtoTTij,
dXXd
(7U1V,
dvOptoTroL^ dvayKa'^w
xa
a/xapTi^fxaTat to
Id. in Epist.
ad Hebr. cap.
IV. Savil. p.
cl'^f^i'i
xii.
Ilomil,
XXXI. Tom.
'*
581).
tu Tpavfiwra,
aiTiirrov.
Kal Trap'
'AXX' alcrx^'^V
^'OTi
I'/'/uapTfs.
auTov Ta (pdpixaKa
p.i]
Ael^ov
tm
rifxepav kv
Ty
evy^fj
gov.
6veiSi'(,ovTi ere,
ai)
dWd
olSev
OepairevovTi. kulv
eKeli/os
yap Xeyw,
ere
;
yap
(riyijaij^,
airavTa.
To) oveiSi^ovTL
Trevoi/TL
elire Toi
Qew Tw depaeiTTjjs,
Horn. v.
irepl a\x(tX)i-
fxi}
dyvoet
aiiTd 6 Geos.
D. Hen.
Savil. p. 1243 et
Tom.
I.
Tom,
V. p. 262, 263.
ANSWER TO A JESUIT
?
CHALI.EXGE.
[CHAI
who
healeth
them.
not
For, although thou confess them not at all, God is " "Wherefore then, tell me, art ignorant of them."
thou ashamed and blushest to confess thy sins ? For dost thou discover them to a man, that he may reproach thee Dost thou confess them to thy fellow-servant, that he may
"H
bring thee upon the stage.? To him who is thy Lord, who hath care of thee, who is kind, who is thy physician, thou " '^I constrain thee not, saith God, shewest thy wound."
to
witnesses of the
private, that I
to
me
alone in
may
" ^^And this is not only wonderful, that he forgiveth us our sins, but that he neither discovereth them, nor maketh them open and manifest, nor constraineth us to come forth
in public,
and disclose our misdemeanours ; but commandeth him alone, and unto him
doth
make
confession of them."
St Chrysostom here walk alone. That Augustine is to the same effect: "''What have I to do with men, that they should hear my confessions, as though they shovild heal all my diseases And that Collection of St Hilary upon the two last verses of the 52d Psalm, 'Hhat David there teacheth us " to confess to no other," but unto the Lord, " who hath made the olive
Neither
saying of St
?''"'
fruitful
for
(or, the hope of mercy) And that advice of Pinuphius, the and ever." Egyptian Abbot, which I find also inserted among the
ever
'"'
T/i'09
yap
'ivcKcv alcrx^^V
'''^'
epv;
ireirXijp.-
yap dvdpwTTu)
iU)i
TTOfXTreuarri
<pi\avdpooTru),
ceiKviiei'!.
Itl.
tw
laTpo)
Homil.
Tom,
'*
V. Savil. p. 258.
dvayKdX,oi, (pi^alv, eij /xearov eXTrepicTTiicraL
OvK
(T
omnes
lib.
languores
meos
Getv
Aug. Confess,
1"
x. cap. 3.
TToWous.
TO
KaT
dicens,
Quia
fecisti
auctoiem
scilicet uni-
dTraWd^u) ti/s o5ui/j)s. Id. ibid. ^* Oil TovTo de fxovov effTi to davfj.a(TTdv, oTi a(pii](7iv rj^iij/ TU dpLapTiffxaTa, aXX' otj uiiTu ovoe iKKCtXuTTTet, oiidi iroiei auTU
versitatis
hujus
Dominum
esse confessus
quam
qui
IV.]
OF CONFESSION.
collected
for
79 Church of England,
title,
'^canons,
the
use of the
tlic
Saxons, under
De
Poenitentia
Deo conjitenda: " ^'"Who is it that cannot humbly say, / made my sin know7i unto thee, and mine itiiquity have I not hid, that by this confession he may confidently adjoin
that
which followeth
heart?
my
But
if
them before men, cease not by him from whom they cannot be hid, and to say, / knoiv mine iniquity, and my sin is against me alway ; to thee only have I sinned, and done evil before thee, whose custom is, both to cure without the publishing of any shame, and to forgive sins without upbraiding." St Augustine, Cassiodore, and Gregory make a further observation upon that place of the 32d Psalm / said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin ; that God, upon the only promise and purpose of making this confession, did " Mark," saith ^'Gregor\', " how great the forgive the sin.
that thou blushest to reveal
vital indulgence, how great the comGod's mercy, that pardon should accompany of the very desire of him that is about to confess, before that repentance do come to afflict him ; and remission should
swiftness
is
of this
mendation
is
come to the heart, before that confession did break forth by the voice." So St Basil, upon those other words of the
Psalmist, / have roared by reason of the disquietness of
heart,
'9
my
(Psalm xxxviii.
lib.
8),
maketh
-'
this
paraphrase:
"22j ^^
Antiq.
in.
MS.
^
Bibliotheca Cottoniana.
talis
Quis est qui non jiossit supplicitcr Peccatum meum cognitum tibi feci, et injustitiam meam non operui, nt per banc confessionem etiam illud confidicere,
Attende quanta sit inJulgentia; vivelocitas, quanta misericordia; Dei commendatio ut confitentis desiderium
:
quam
confessio in
ii.
vocem erum(ftavepd'^
Et tu remi?
Greg. Exposit.
Psal. Pocnitential,
Quod
latere
si
22 Qi,
yap
'lya.
Tots -TToXXoIs
yevwfiai, toIs
j^ciXefriy
i^ofxoXoyoufj.ai,
hominibus erubescis,
quem
non
KpVJTTW TOlV
eit
non desinas, ac
dicere, Iniquitatem
meam
ev
e/xavTut
irTevayfuous
Oufie
eiriSeiKuvoa,
ego cognosco, et peccatum meum contra me est semper tibi soli peccavi, et
:
ifiavTW wpu6/j.evo9.
yap fiaKpwv
fxoi
\6ywv
yjyeia
i'jv
malum coram
improperio
te feci
diDJpKovif
fjiov TT/oos
yap
ol
verecundia:' publicatione
sine
^ddov^
peccata
donare
If.
consuevit.
tuv Oeov
dvaire/jLirofxevoi.
oSvpfioi.
80
1<:UAV.
my lips, that I may manifest myself unto many; but inwardly in my very heart, shutting mine eyes, to thee alone who seest the things that are in secret, do I
not confess with
shew
my
my
to thee
of
my
Ambrose
" Tears," saith ^^he, " do wash the sin, which the voice is ashamed to confess. Weeping doth provide both for pardon and for shamefacedness tears do speak our fault without horror; tears do confess our crime without offence of our From whence he that shamefacedness." glosseth upon Gratian, who hath inserted these words of
:
St
Ambrose
"
^'if
into
Decrees, doth
infer,
that
for
shame a man
tears alone
do
herein almost
Maximus Taurinensis followeth St Ambrose " The tear," saith ^''he, " washeth verbatim.
is
ashamed
to confess.
Tears there-
our health
requesting."
by
writeth
thus
"
'"^^They
shall
more easily appease God, who being not convicted by human judgment, do of their own accord acknowledge their offence who either do discover it by their own confessions, or, others not knowing what they are in secret, do themselves give sentence of voluntary excommunication upon themselves;
2^
Lavant
lacrymas
delictum,
quod
Petri,
Tom.
i.
Et
veniae flatus
culpam
loquuntur;
x.
Ambros.
etsi
lib.
Comment,
in
pudorem nolit quis confiteri, solae lacryms delent peccata. Oloss. de Poenit. Distinct, i. cap. 2. La-^
Unde
propter
excommunicationis sententiam
fe-
crymae.
^* Lavat lacryma delictum, quod voce pudor est confiteri. Lacrymae ergo vere-
non animo sed officio separati, vitam tanquam mortuam plangunt; certi, quod reconrunt, et
ab
altari,
cui ministrabant,
Deo,
lecipiant,
effecti,
sed
cundiffi
consulunt pariter
et saluti
nee
ad
erubescunt in petendo,
roffando.
et
impetrant in
Pcenitent.
Maxim. Homil. de
IV.]
OF CONFESSION.
81
(not in mind, but in office) from the which they did minister, do lament their life as dead, assuring themselves, that God being reconciled unto them
altar to
by the
fruits
of effectual repentance,
they
shall
not only
citizens of
made
is
By
this
it
that a
man might
from God,
if
he
to
man but that inward contrition, God alone, was sufficient in this case. nor we do debar men from opening
them out of God's word, both for the sickness, and for the prevention
" ^'If
and
my
I shall sin, although it be in any small offence, thought do consume me, and accuse me, saying,
Why
hast
thou sinned
what
shall
do
?""
said a brother
The
old
man
from
Lord God,
me
pardon, that
consumption of thought or heaviness shall cease forthwith." And it was as good a remedy as could be prescribed for a green wound, to take it in hand presently, to present it to the view of our heavenly Physician, ^'^to prevent Satan by
taking his
office,
as
it
-"
Si
peccavero,
etiam
in
quocunque
Anibr. de
minuto peccato,
et consuniit
me
cogitatio
cap. 17.
etirjjs
MiJ
yap
<rv,
cravTov
6)(eis
edv
fxi)
a/ia/OTtoXov,
;
ovk
irpoKa^e
(TLyrjcrai
Suvdfxevov
Chrysost.
de
Pocnit.
Serm.
(Tu
iii.
Tom.
noscat
et
p. 77H.
-'
Acyc
Pra;veni
'lua
otKnttoOflv.
LXX.
F
in
accusatorem tuum
si te
ipse accusaveris.
et
Proverb,
xviii. 17.
82
ourselves
ANSWER TO A JESUIT
first,
CHALLEXGE.
[CHAl'.
that
we may be
to
justified.
But when
it
is
not taken in time, but suffered to fester and rankle, the cure
it being found true by wounded conscience will still pinch grievously, notwithstanding the confession made unto God
will
not
now prove
be so easy
in
secret.
At such a
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 pray one for another, that ye may he healed. According to which prescription Gregory Nyssen, toward the end of his sermon of repentance, useth this exhortation to
another,
the sinner:
taken,
afflict
"^^Be
thyself as
much
as thou canst.
mourning of thy entirely affected brethren to help thee unto liberty. Shew me thy bitter and abundant tears, that I may also mingle mine therewith. Take likewise the priest for a partner of thine affliction, as thy Father. For who is it that so falsely obtaineth the name of a father, or hath so adamantine a soul, that he will not condole with his son's lamenting
?
He
will
and of thy cure."" It was no part of his meaning to advise us that we should open ourselves in this manner unto every hedge-priest as if there were a virtue generally annexed to the order, that upon confession made, and absolution received from any of that rank, all should be straight made up but he would have us
;
:
3"
Jerem.
viii. 22.
iraTi'ip xl/evSoovvfio?,
oSs
jUi)
xtji' \]/ij)(7]i>
doap.avTivoi,
TeKvoi's
avvoou;
^'
Jam.
V.
1(5.
peirdaL
toIs
Xvirovixeuoi^
&C.
^-
EuaiVflijTos
yivov irpoi
'n]v
irepi'6<tov
Sel^ov
fxeva.
cos
exova-du
guvtou
(Tou
Kal daxlnXe's to
ifxov. Xa'jSe Kal
tus
Greg. Nyssen.
edit.
to
de Poenitent. in
Operum Appendice,
6\t>|re(<)s,
ira-
IV.]
OF CONFESSION.
83
communicate our case both to such Christian brethren, and to such a ghostly father, as had skill in physic of this kind, and out of a fellow-feeling of our grief would apply themselves to our recovery. Therefore, saith Origen, "^^ook about thee
diligently unto
first
whom
sin.
Try
whom
who knoweth to be weak with him that is weak, to weep with him that weepeth, who understandeth the
cause of thy malady,
and compassionating; that so at length, he shall say any thing, who hath first shewed himself to be both a skilful physician and a merciful, or if he shall give any counsel, thou mayest do and follow it." For, as St Basil well
discipline of condoling
if
noteth,
is
of
sins,
therefore do not discover the diseases of their body to nor to every sort of people, but to those that are skilful in the cure thereof; even so ought the confession of our sins to
all,
As men
be made unto such as are able to cure them, according to that which is written. Ye that are strong bear the injirmities of
the weak, that
is,
take them
away by your
diligence."
;
He
being
new compendious method of healby our Roman Paracelsians, whereby a man "^in confession of attrite is made contrite by virtue of the
the
sinner
keys;" that
healed.
no
Speak
the
word
only,
and I
shall be
And
by the
priests of
fain father
Rome; which they notwithstanding would upon St Peter, from whom the Church of Rome, as
circumspice
diligen-
^^
Tantummodo
Tov (TWfiaTO'i ob
ol
iracriv diroKaXvTrTovffiv
tius, cui
e/xircipoi9
Kal
7)
cum infirmante, flere cum flente, qui condolendi et compatiendi noverit disciplinam
derit
;
ut ita
et
demum,
qui se prius
et
e-Trl twv cvvap-evtov depairevKwrd TO yeypafxfxeuov, YfxeZ^ ol SvvaTol, Ta dadevi'ifxaTa Tail/ dovvdTwv fSaarTci-
cyQai 6(j)ei\ei
CLV,
misericordem,
si
quid
consilii
Orig. in Psal.
Secundum
fit
xxxvii. Horn.
^*
ii.
tcoi/
Thomam,
dfxapTi^fxaTwv
sione
et alios
'H c^ayopcucris
(TM/xaTiKwu
clavium.
Toij/
TraGo)!/,
a)s
Summa Sylvestrina,
1.
ovv Ta Trddi]
Sacramental, cap.
sect.
1.
r2
84
ANSWER TO A JESUIT
CHALLEKGE.
[chap.
envy, or infidelity, or any other evil did secretly creep into any man's heart, he who had care of his own soul should not be ashamed to confess those things unto him who had the oversight over him ; that by God's word and wholesome counsel he might be cured by him." And so indeed we read in the apocryphal Epistle of Clement, pretended to be written vmto
St James, the brother of our
Lord
where
and
Binius,
we
down
in the
margin
Nota
Mark
But
their
forasmuch as the
whereas
is
the
St
end of the
Peter,
here said to be
commended by
was the obtaining of counsel out of God's word remedy of sins. Which kind of medicinal confession we well approve of, and acknowledge to have been ordinarily prescribed by the ancient Fathers for the cure of
for
the
secret sins.
For
scandal,
private confession
sufficient
acknowledgement of the
and
the solemn use of the keys for the reconciliation of the peni"^" If his sin do not only redound to his own evil, but tent.
also unto
it
much
Bishop thinketh
let
him not
him not by
his
St Augustine.
And more
with
largely
in
another place
where he meeteth
^^
the objection
of the sufficiency of
Quod
;
si forte
tanto scandalo
utilitati
malum
huic qui
et
latenter
suas
Ecclesia;
videtur
notitia
curam
praeest,
ut ab ipso per
salubre curetur.
^'
verbum Dei
consilium
i.
Clem. Epist.
Tom.
^^
non resistat, non lethali et mortifers plagae per pudorem addat tumorem. August, in lib. de Pcenitentia, quae postrema est Homilia
;
Si
in gravi
ex L. in X. Tom.
IV.]
OK CONFESSION.
85
manner: "^'Let no man say unto do it before God God who pardoneth me doth know that I do it in my heart. Is it therefore said without cause. Whatsoever you shall loose on earth, shall be loosed in heaven ? Are the keys therefore without cause given unto the Church of God ? do we frustrate the do do we frustrate the words of Christ Gospel of God do we not we promise that to you which he denieth you Job saith. If I was abashed to confess vty sins deceive you ? So just a man of God^s rich treain the sight of the people. and doth the sure, who was tried in such a furnace, saith thus child of pestilence withstand me, and is ashamed to bow his That which the emperor knee under the blessing of God ? was not ashamed to do, is he ashamed of, who is not as much O proud neck O as a senator, but only a simple courtier ? Perhaps, nay it is not to be doubted, it was crooked mind for this reason, God would that Theodosius the Emperor should do public penance in the sight of the people, especially because his sin could not be concealed and is a senator ashamed of that whereof the emperor was not ashamed ? is he ashamed of that who is no senator, but a courtier only, Is one of the vulgar whereof the emperor was not ashamed ? sort or a trader ashamed of that whereof the emperor was not ashamed ? What pride is this ? Were not this alone sufficient to bring them to hell, although no adultery had been committed ?"" Thus far St Augustine concerning the necessity
internal repentance in this
himself, I
do
it
secretly, I
.''
'^
.''
known
offences
which being
'
in tract
Bishops
sibi dicat,
;
novit
Occulte ago, apud Deus qui niihi ignoscit, Ergo sine causa dictum
tortuosa
tur,
Fortassis,
propterea
Deus
Quae
in conspectu populi,
Imperator ageret prcnitentiam publicam maxime quia peccaejus celari non potuit
:
coelo ?
tum
et
erubescit
ecclesia;
Dei
frustramus
Evangelium
?
Dei
proniit-
negat
;
nonne vos
mea. Talis tali camino
mihi
filius
decipimus
Job
dicit
Si erubui in con-
non crubuit Imperator? erubescit nee Senator scd tantum C'urialis, quod non crubuit Imperator ? Erubescit plebeius sive negociator, quod non erubuit Imperator? Qua-istasuperbia est ? NonSenator, quod
ne sola
adul-
et resistit
Id. Horn.
XLix.
et erubescit
genu
figere
sub
|
Ex.
lo
flO.
cap. 3.
bcnedictionc
Dei
Quod non
crubuit
Curialis
Superba cervix,
mens
86
ANSWER TO A JESUIT
CHALLENGE.
[CHA]
it
Neither
the
restrained
to
is
it
here
to
be omitted,
this
strict
that
in
the time of
discipline
;
was not so
of
it.
For whereas
public
at
first
;
only for
offences
men
afterwards
discerning
what
up
;)
some men, I say, discerning this, and finding their own consciences burdened with the like sins, which, being carried in secrecy, were not subject to the censures of the Church to the end they might obtain the like consolation and quiet of mind, did voluntarily submit themselves to the Church's discipline herein, and undergo the burden of public confession and penance. This appeareth by Origen in his second Homily upon the 37th Psalm, TertuUian in his book de Poenitentia, chap. 9, St Cyprian in his Treatise de Lapsis,
;
sect.
23,
(or
11,
according
to
Pamelius's
distinction),
l6,
St
Ambrose
in his first
and
others.
And to tlie end that this publication of secret faults might be performed in the best manner, some prudent minister was first of all made acquainted therewith by whose direction the delinquent might understand what sins were fit to be
;
brought
fore did
to
the
public
what There-
care
to
Origen advise, as we heard, that one should use in making choice of a good and skilful phy-
And "
disease
whom he should disclose his grief in this kind. "if he understand," saith he, " and foresee that thy
is such as ought to be declared in the assembly of the whole Church, and cured there, whereby peradventure both
'"
Si intellexerit et
prasviderit
talem
multa hoc
Origen.
in
esse
totius
exponi debeat
et curari,
procurandum
est.
ex quo fortassis
IV.J
OF CONFESSION.
87
more
easily healed;
others
with
thyself
must this be done." But within a while, shortly after the persecution raised in the days of Decius the Emperor, it was no longer left free to the penitent to make choice of his ghostly father but by the general consent of the bishops it was ordained,
that physician,
minister should in every church one certain discreet be appointed to receive the confessions of such as relapsed This is that addition which ^^ Socrates, into sin after Baptism.
that in his Ecclesiastical History, noteth to have been then
made
unto the penitential canon, and to have been observed by until at length the governors of the Church for a long time
;
was
about one hundred and forty years after the persecution of Decius, upon occasion of an infamy drawn upon the clergy
by the
by a deacon
in
that city,
was thought fit it should be abolished ; and that "liberty should be given unto every one, upon the private
examination of his
Communion.
Apostle,
let
own conscience, to resort to the holy Which was agreeable both to the rule of the
1 Cor. xi. 28, Let a man examine himself^ and so him eat of that bread, and drink of that cup ; and to the judgment of the more ancient Fathers; as appeareth by Clemens Alexandrinus, who accounteth a man's own con-
case
howsoever our
new masters
Trent have not only determined, that sacramental confession must necessarily be premised before the receiving of the Eucharist ; but also have pronounced them to be excommunicate ipso facto, that shall presume to teach the
of
*^
contrary.
The case then, if these men's censures were ought worth, would go hard with Nectarius and all the Bishops that followed him but especially with St John Chrysostom, who was For his immediate successor in the See of Constantinople.
;
''-
01
Kavovi
(TvveLSeiti
t^s fieTavoia^
V.
Twv
cap.
fivcrriipiiov.
Ifi.
Sozomen. Histor.
irpoi
lib. vii.
Socrat.
Hist. lib.
cap.
19.
*3
"
Si/yx'"/^'/"''" ^^ eKaiTTOv xdi iclco cruuTcoi/ /iviTTtjpiiav fxeT)(eiv.
'ApicrTtj
yap
;
tiJi/
aKpifii) nipecriv
Tc Koi (pvyrjv
avvei&ricn.^ .
Clement.
fiooTi
ib.
Socrat.
eav-rot
Alexandr.
^'
lib.
i.
Strom.
(TV'y)(^wpcTv
eKarrTov,
ols
uu
88
ANSWER TO A JESUIT
CHALLENGE.
:
[chap.
**'Let
"
every
let
him come.
He
doth not
one
man
to
making the judgment private, and the trial without witnesses ;" and in the end of his second Homily of fasting
(which in others
exhortation
is
accordingly
" ^'Within
all
thy
conscience,
none
judgment, and into a search of thy sins, and recounting thy whole life, bring thy sins unto judgment in thy mind reform
:
Yet in known
he,
the
Communion.
is
" But
*-if
one," saith
much
in
diligence therein, he
not to be blamed
are spoken
by me of such
in
as are known.""
And we
both
but
him and
not
Church,
open offenders
the
liberty
pressed to
it
make
Whereby
is
manifest
that
brought in by Nectarius, of
which
For to suffer open and notorious crimes committed in the Church to pass without control, was nay, the not a mean to prevent but to augment scandals ready way to make the house of God a den of thieves. Two observations more I will add upon this part of the history. The one, that the abrogation of this Canon sheweth
the former constitution.
;
'^
AoKifxaX,eTto
irpoo'iTui,
oe
avTov
e/cacTTOS,
(cat
yCt^op.evo'i, viro
TOTe
Kai
rd dfxapTi'ifiaTa, Siopdov to
Ta, Kai
o'vTu}
KeXeuei SoKifidcTai,
dSriixo<rievTov
dW
avrov havTov,
diidpTvpov
1
iroiSsv to oiKaaTripiov, TOP eXeyxov. Chrysost. in Cor. xi. Homil. xxviii. *^ "EuSov ev Tto (ruveidoTL, yu))0i/ds
dyiai
Tom.
El 6e
tiyi/oi/ce
TayTa
Id. in
yap
Tt)l/
KpiuLV Koi
ToilV JJ/HapTllfltVWV
(iiov
dvaXo-
twv &i]X(iiv e'iptiTai. fine Horn, lxxxii. in Matth. edit. vel Lxxxiii. Latin.
HOI, irepi
Grsec.
IV.]
OF CONKESSION.
89
hy the ancient was canonical, tlie Church, which upon just occasion might be altered and not sacramental and of perpetual right, which is that our Jesuits stand for. The other, that the course taken herein by Nectarius was not only approved by St Chrysostoni, who succeeded him at Constantinople, but '^generally in a manner by the Catholic Bishops of other places howsoever the Arians and the rest of the sectaries (the Novatians only excepted, who from the beginning would not admit the discipline used in the Church for the reconciliation of penithat
is,
still the former usage, as by the relation of Sozomen more fully may appear. And therefore, when within some 21 years after the time wherein they finished their histories, and about 70 after that the publication of secret offences began to be abolished by Nectarius,
tents,) retained
Socrates and
certain
in
Italy did
so
do
their
Leo,
who
all
it
at that time was Bishop of Rome, means ^that course should be broken was sufficient that the guilt of men's
should
to
the
alone.
For although,"
to
he,
may seem
God
men's
a
men
yet
because
so
all
may
let
away from the remedies of repentance, while either they are ashamed or afraid to disclose their deeds unto their enemies, whereby they may be drawn within the peril of the laws. For that
custom be removed
;
lest
many be
driven
TrdvTwii
Ifi.
improbabilis
consuetudo
ne
multi
evia-Koiroi.
*"
Sozom.
dum
aut
Ne de singulorum peccatorum
genere
erubescuiit aut
metuunt
iniipicis suis
sua
publice recitetur;
cum
Sufficit
qua;
primum Ueo
turn
fidei
videatur
Dei timorem apud homines erubescere non veretur; tamen quia non omnium hujusmodi sunt
peccata, ut ea, qu;e pccnitentiam poscunt,
tium precator accedit. Tunc enim demum plures ad po-nitcntiam poterunt provocari,
si
tia
lico
Epist.
lxxx. ad
et Piceni.
tarn
90
confession
is
ANSWER TO A JESUIT
sufficient
CHALLENGE.
[chap,
which
is
God, and
of the penitent.
For then
if that
tlie
at length
voked to repentance,
conscience of
By
this place of
Leo we may
easily
made unto
room thereof; to the end that by this means more might be drawn on to this exercise of repentance the impediments of shame and fear, which accompanied the former practice, being taken out of the way. For indeed the shame of this public penance was such, that in the time of Tertullian, when this discipline was thought most needful for the Church, it was strongly "^^presumed, that many did either shun this work as a publication of themselves, or deferred it from day to day, being more mindful," as he saith, " of their shame than of their salvation." Nay, St
substituted in the
Ambrose observed, that " ^"some who for fear of the punishment in the other world, being conscious to themselves of
were yet for shame back after they had received it." Therefore the conjecture of ^^Rhenanus is not to be contemned, that from this public confession the private took its original which by Stapleton, (in his Fortress, part II. chap. 4), is positively delivered in this manner: " Afterward this open and sharp penance was brought to the private and particular confession now used, principally for the lewdness of the common lay-Christians, which in this
their sins, did here desire their penance,
of their public
supplication
drawn
open confession began at length to mock and insult at their brethren's simplicity and devotion." Although it may seem
^' Plerosque tamen hoc opus ut publicationem sui aut suffugere, aut de die in diem difFerre, prsesumo ; pudoris magis
^^ Porro non aliam ob causam complurium hie testimoniis usi sumus, quam ne quisadmiretur TertuUianum declancularia
memores quam
cap. 10.
*-
salutis.
Tertul. de Pcenit.
ista
tum
plerique futuri supplicii metu,
est
que,
ista
Nam
ex
ultroneam
peccatonim suorum conscii, poenitentiam petunt; et cum acceperint, publica; supplicationis revocantur pudore.
hominum
Hi videntur
catorum esset et exomologesis occulta. Nee enim usquam praceptam olim legi-
malorum petisse pccnitentiam, agere bonorum. Ambr. dc Pocnitent. lib. ii. cap. 9.
mus.
B.
Rhenan,
Ptenit.
Argument,
in
lib.
Tertul, dc
V-]
01'
CONFESSIOX.
91
by that which is written by ''Origen, that the seeds of this lewdness began to sprout long before; howsoever ^^Tertullian imagined, that no member of tlie Church would be so ungracious as to commit such folly.
The
abolished by Nectarius
came
there-
by unto others, and by the rest of the Catholic Bishops after him, for the reproach and danger whereunto the penitents by this means were laid open ; private confession was so brought in to supply the defect thereof, that it was accounted
no more sacramental, nor esteemed, at least generally, to be of more necessity for the obtaining of remission of sins, than So that whatsoever order afterward was taken that other. herein, may well be judged to have had the nature of a
temporal
law,
which,
according
it
to
the
definition
it
of
St
Augustine,
of Novaria,
"^''although
may be
his
Nay, we Homily de
Poenitentia,
not
to
resort
is
that
repentance
that matter.
" God,"
baptism hath appointed thy remedy within thyself, he hath put remission in thine own powder, that thou needest but thou not seek a priest when thy necessity requireth
after
;
"
thyself now,
and plain master, niayest amend thine error within thyself, and wash away thy sin by repent"^^He hath given unto thee," saith another, someance."
as
skilful
**
Si ergo
sui,
'^
si placet,
sit,
licti
confiteatur
com-
humana
irrident,
exprobrant
eum
&c.
II.
August, de lib. Arbitr. lib. i. cap. fi. Post baptisma remedium tuum
''''
in
Homil.
'*
posuit,
ut
onerosum
cum
penes insultaturos in
necessitas flagitaverit
scitus
sed ipse
jam
ac
si
perspicuusque magister,
intra te
errorem
tuum
Ceterum
pocnitudine abluas.
vos, ubi
communis
?
dolor, passio;
p. 337. edit.
Colon.
'"
icdl
opinaris
Quid
consortcs
?
casuum tuorum
potest corpus dc
ut plausores fugis
Non
unius nicnibri
vexatione
latum
0.
agcrc.
(piXapyv/iia^,
aavTov Xvaov
(rnvTov
Trj
evToXfi
t';i
T75
fpiKoTTTwx^in';.
e6i](Ta^
92
what
to
ANSWER TO A JESUIT
the
CHALLENGE.
[chap.
same
hast
;
purpose,
loosing.
Thou
bound
hast
loose
chain
of the
love of wealth
of
hast
poverty.
Thou
;
bound
thyself
thyself
with
the
furious
desire
of pleasures
with temperance.
Thou
;
bound
thyself with
the
misbelief of
Eunomius
loose
And
that
we may
see
how
would have us
the priest."
and
" ^"confess
all
Others were
of another mind.
For some
priest;
(as
it
to
the
but "
their
"^^said
it
was
sufficient
for
sins
to
God
vided always, that they ceased from those sins for the time
come.
''^not
sins
unto the
priests,
but
"
fully;" as
the
may be
of
where, though Great " need to be amended ;" yet they freely acknowledge that it remained still a question, whether men should only confess to God, or to the priests also and they themselves put this difference betwixt both
held
the
in
days
Charles
the
those confessions,
that
the
one
did
Twv
y^Sovwv,
^''
se peccaverunt, confiteatur
omnia peccata
Alcuin. de
sua,
Auctor
Homiliae
in
illud,
Qufecunque
ligaveritis,
&c. inter
Id. Epist.
XXVI.
Halberstatt.
in
opera Chrysostomi,
p. 268.
*'
Tom.
ilia
^-
Haymo.
Evangel.
Ad
illud
In hac sententia
tio
Deo
utrum coEequalibus confiteamur, eorumque quotidiana credamus oratione salvari. Porro gravioris lepra immunditiam juxta legem sacerdoti pandamus, atque ad ejus
arbitrium,
jusserit,
si
tamen ab
Haymo.
ut supra.
^^
Sed
et
qualiter
purificari
et
quanto
tempore
Bed.
in
dum
ii.
confitentur
curemus.
.Jacob. V.
V-]
OF CONFESSION.
sins only
93
unto
to
Namely
is
thus, that
we both
confess
our sins
vinto
God, who
/ acknoivledge my sin iitito thee, and mine iniquity I said I will confess against myself my transgressions unto the Lord : and thou forgavest the iniquity
David
my
sin
:)
confess our sins one unto another, and pray one for another,
that we may be healed. made unto God, purgeth
The
sins
;
is
is
made unto
For God, the author and bestower of salvation and health, 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
giveth
thereof
it
is
made
the
'''opinion
of the
;
God
and of the
of the
Church, that they should be confessed to priests: where those words, lit GrcBci, in Gratian, seem unto Cardinal Bellarmine " '*to have crept out of the margin into the text, and to
'^
confiteri
^^
i.
cap. ult.
quidam vero
:
sacer-
quod
intra
confiteri
utrumque non
sanctam
fit
sine
magno
est
fructu
peccatorum, con-
Ibid.
cum David
dixi, Confitebor
Videtur irrepsisse in textinn ex margine; et marginalem annotationem imperiti alicujus fuisse qui collegit,
ex facto Nectarii
meas Domino,
et tu remisisti
sacramentalem apud
canon
duas
ille
Nam
alio-
peccati mei,) et
secundum institutionem
Tlicodori,
unde
ilia;
neque etiam
Cabilonensi,
Confessio
qua Deo
fit,
purgat
docct
habentur
cap.
33.
Concilio
ii.
fit,
unde
iv.
Theodorus
:
Capitulum
Deus
namquc,
invisibili
Sentent. in
lib.
Dist. xvii.
eandem
ut
iii.
tor, plcruiTKiue
sententiam adduccns,
Grceci.
IJellar.
addidit illud,
Pu;nitent.
lib.
administratione,
operatione.
plerumque
153.
de
medicorum
Ibid. cap.
cap. 5.
94
ANSWER TO A
JESUIT's
CHALLENGE.
[ciIAP.
by the fact of Nectarius, that sacramental conFor fession was wholly taken away among the Grecians. " in the Capitular itself of Theodorus, otherwise," saith he,
;
whence that Canon was transcribed, those two words, ut nor are they also to be had in Grceci, are not to be had the second Council of Cavaillon, c. 33, whence Theodorus seemeth to have taken that chapter neither yet doth the Master of the sentences, in his 4th book and 17th distinction, bringing in the same sentence, add those words, ut Grceci.^'
:
translating
of
these
words out of the margin into the text of Gratian is of little worth ; seeing we find them expressly laid down in the elder collections of the decrees made by '^''Burchardus and Ivo; from whence it is evident that Gratian borrowed this whole For as for chapter, as he hath done many a one beside. " the Capitular itself of Theodorus, whence" the Cardinal too boldly affirnieth " that Canon was transcribed ;" as if he had looked into the book himself; we are to know, that no such Capitular of Theodorus is to be found only Burchardus and Ivo (in whom, as we said, those controverted words are extant) set down this whole chapter as taken out of Theodore's Penitential, and so misguided Gratian ; for indeed in Theodorus' Penitential, which I did lately transcribe out of a most ancient copy kept in Sir Robert Cotton's treasury, no part of that chapter can be seen ; nor yet any thing else
:
agere;
" It
is
lawful
now in hand, this short sentence only suam Deo soli, si necesse est, licebit that confession be made unto God
And
to
suppose, as
the
Cardinal
of the
chapter out
idle
second
seeing
council
of
Cavaillon,
were
an
imagination
Theodore died Archbishop of it is well known that Canterbury in the year of our Lord 690, and the council of Cavaillon was held in the year 813, that is, 123 years The truth is, he who made death. after the other's the additions to the Capitularia of Charles the Great and Ludovicus Pius, gathered by Ansegisus and Benedict, translated
9
70
this
Canon out of
that
I
council
''
into his
"'collection:
Pitheei et
Burchard. Decret.
Addit.
Lindenbrogii.
IV.]
OF CONFESSION.
95
which BelUirmine, as
it
knew not
to distinguish
;
seemeth, having some way heard of, between those Capitularia and Theoalle-
dore's Penitential
where the Master dotli not bring in this sentence at all, but having among other questions propounded this also for one, " ''Whether
sentences
:
it
be sufficient that a man confess his sins to God alone, or whether he must confess to a priest," doth thereupon set down the diversity of men's opinions touching that matter, and saith, that ^' unto some it seemed to suffice if confession
were made to
God
judgment of the
priest,
therein.
The
tion,
whether external confession were necessary or not, are at large laid down by Gratian ; who in the end leaveth the mat" '' Upon ter in suspense, and concludeth in this manner
:
upon what strength of reasons both these But whether opinions are grounded, I have briefly laid open. of them we should rather cleave to, is reserved to the judgment of the reader. For both of them have for their favourers And so the matter rested unboth wise and religious men.'"
what
authorities, or
'''it
is
Christ; howsoever the Roman do tell us, that now the case is altered, most certain, and must be held for most
"'
Utrum
sufficiat
peccata confiteri
soli
Quibus
auctoritatibus
vel
quibus
Deo, an oporteat
busdani visum
contiteri sacerdoti.
Quifiat
Ueo
David dixit, Dixi, Contitebor Domino, ice. non ait, Sacerdoti; et tameii remissum sibi peccatum dicit. Petr. Lombard, lib. iv. Sentent.
Dist. XVII.
'3
De
'''
Pocnit. Dist.
i.
cap.
est,
ii'J.
Quamvis.
pro certissimo
Certissimum
et
habendum,
In his enim etiam docti diversa seninveniuntur; quia super his varia ac
eomodo
tire
ac tempore adhibitam,
quo
in Concilio
Rom.
Correct, ibid.
; ;
96
certain,
ANSWER TO A
that
JESUIT's CHALLENGE.
confession -of
[cHAP.
sins
the
sacramental
mortal
is
the
it is appointed." But any thing determined touching this necessity, is that of Lateran under Innocent the Third, wherein we heard that transubstantiation was established: for there it was ordained, that " ''^Omnis utrius-
the
Council
wherein
we
find
que sexus
to years
year at
enjoined
the
the penance
at
at
least
Easter
Sacrament of the Eucharist otherwise, that both being alive he should be kept from entering into the Church,
and
being;
determination
dead should want Christian burial.'''' Since which Thomas Aquinas, in his exposition of the
text of the fourth book of the Sentences, distinct. 17, holdeth "the denial of the necessity of confession unto salvation to be heresy ; which before that time, saith Bonaventure, in his Disputations upon the same fourth book, was not heretical forasmuch as many Catholic doctors did hold contrary opinions therein, as appeareth by Gratian. But Medina will not admit by any means, "^^^that it should be accounted " strictly heresy ;" but would have it And for this decree of consaid, that " it savours of heresy.'"' fession to be made once in the year, he saith, '"that it " doth
but
holy
confession.''''
Durand thinketh
"
''"an
it
may be
Omnis
Ideodicendum, quod
praefata assertio
quam ad
annos discretionis
pervenerit,
non
confiteatur fide-
doti;
et
injunctam
Nam
illud,
quod
illic
dicitur
de
deat
suscipiens
reverenter ad
declarando,
nee divinum
jus
interpre-
moriens
Concil.
Laet
salubris
M agister
et
subjungitur
nione ponunt.
Durand.
in
tionem
haeresis
ecclesiae
Inn. iii.
factam,
Sentent. Distinct,
xvii. Quaest.
reputanda
Thom.
XIV.
IV.]
OF CONFESSIOK.
97
and wholesome exhortation of making confession, and then adjoineth a precept of the receiving of the Eucharist, backed with a penalty ;"" or if both of them be precepts, that
"
'^'the
may be
taken), and
;"
certain
it.
mental institution ordained by Christ for obtaining remission of sins ; but a canonical obedience only, as unto an useful
constitution of the
Church.
And
therefore,
where Gratian
and the three next following, propounded the allegations which made for them, who held -"that men might obtain pardon for their sins without any oral confession of them, and then proceeded to the authorities which might seem to make for the contrary opinion ; Johannes Semeca, at the beginning of that part, upon those words of Gratian, Alii " -^From this e contrario testantur, putteth to this gloss: place until the section. His auctoritatihus^ he allege th for the other part, that sin is not forgiven unto such as are of years without confession of the mouth, which yet is false,"
saith he.
But
so displease Friar
Manrique, who, by the command of Pius Quintus, set out a censure upon the glosses of the Canon Law, that he gave direction these words, " which yet is false," should be clean
blotted out.
Which
words
still
direction
of his, notwithstanding,
xiii.
the
Roman
this
correctors under
Gregory
but
letting the
stand,
is
not forgiven."
Et ob hoc posset rationabiliter videri quod praidicta poena illius statuti respicit solum prsBceptum de communione,
8'
Distinct, et Glos-
alicui,
Ab hoc loco usque ad sect. Hisauclnripro alia parte allegat, quod scilicet
ta/ihiis,
est.
(Jloss.
Unde
'"
'
Imo verissimum,
sine confessione in
De
Horn. Correct.
Dist.
t.
cap. 34.
Convertimim.
98
ANSWER TO A
JESUIt''s
CHALLENGE.
[cHAP.
In like manner, where the same Semeca holdeth it to be the better opinion, that confession was " ^^ ordained by a certain tradition of the universal Church, rather than by
the authority of the
new
is
or old
Testament," and
inferretli
thereupon,
that
it
''^necessary
among
that
the
Latins,
but
not
that
tradition
did
all
them
;"
Friar
;
Manrique
but the
commandeth
Roman
correctors clap
fession
upon the margin for an antidote: ''"'Nay, conwas ordained by our Lord, and by God's law is
to all
necessary
well
mortal sin
for
this
after
baptism, as
Greeks
14th
is
as
Latins."
And
they
quote only
the
Session
of
in
the
us,
Council
of
opinion
accursed
years
-"*
which was
hundred
ago
by the
men
of
own
religion,
among whom
Michael of Bononia, wlio was prior general of the order of the Carmelites in the days of Pope Urban the Sixth, doth conclude strongly out of their own received grounds, " that confession is not necessary for the obtaining
of the pardon
please him,
of our
sin."
And
Panormitan,
the
great
which referreth the original of confession to a " because," saith he, " there
;
God
or Christ
did
be made unto a
first inter-
priest."
Yea, "
that
by the law of the Church," and not by any divine precept, if we will believe Maldonat; who addeth notwithstanding, that " ^Hhis
preter, say
^^
non
nuat
quadam universalis ecclesite traditione, potius quam ex novi vel veteris Testaa
Deum
Panorm
ment! auctoritate.
init. Distinct,
^^
Gloss, de Poenitent.
v. In Pcenitentia. Ergo necessaria est confessio in mortalibus apud nos, apud GrKcos non, quia non eraanavit apud illos traditio talis. Ibid 8' Imo confessio est instituta a Domino, et est omnibus post baptismum lapsis in
cap. 12.
^0
Omnis
dicunt con-
mortale
Latinis,
peccatum,
jure
tarn
Graecis
divino
necessaria.
quam Rom.
tanquam
haeresis
ab eccle-
Angrianus
in Psal. xxix.
si
Multum mihi
IV.]
OF CONFESSION.
is
99
by the Church
well
if it
opinion
to be heresy, or
that the
heresy.''''
Church should do
did
declare
it
to
be
And we
which was
unto
Lord
1479,
34
years
after
the
death
Panormitan,
Alfonsus Carillus, Archbishop of Toledo, one Petrus Oxomensis, Professor of Divinity in the University of Salamanca, was driven to abjure "^this conclusion, which he had before delivered as agreeable to the common opinion
" that confession of sins in particular was grounded upon some statute of the universal Church, and not upon divine right." And when learned men for all this would not take warning, but would needs be meddling again with that which the Popish Clergy could not endure should be touched, (as Johannes de Selva, among others, in the end of his treatise de Jiirejurando, Erasmus in divers of his works, and Beatus Rhenanus in his argument upon Tertullian's book de Posnitentia,) the Fathers of Trent,
of the doctors,
within 72 years after that, conspired together to stop all men's mouths with ^^an anathema, that should deny sacramental confession to be of divine institution, or to be necessary unto salvation. And so we are come to an end of thgt
point.
SINS.
Confession we are
were pity
this
wrong he hath here done, in charging have power to forgive sins.''' Whereas the very formal words which our Church requiretli
deny " that
priests
:
"
Whose
sins
if this
and whose
therefore,
And
in
Quod
non
Carranzam
IV.
''
summa
fuerit
si.-c,
Congregat.
(^arillo,
(Jomplutcns.
sub Alfonso
upud
'
TIic
Fonn
of Ordering of Priests.
G2
100
be
all
ANSWER TO A
the
;
.TESUIt's
CHALLENGE.
we
shall
[cHAP.
agree
well
matter,
the
this
Fathers and
enovigh
howsoever
together
quarrel.
by the ears, where there is no occasion at all of For we acknowledge most willingly, that the
principal
part of the priest''s ministry is exercised in the matter of " forgiveness of sins ;" the question only is of
the manner,
how
is
executed by
enlarged
them, and of the bounds and limits thereof, which the Pope
and his clergy, for their own beyond all measure of truth and That we may therefore give that are the priest's, and to God and not communicate unto any
glory unto another
for a
;
advantage,
reason.
have
creature
tlie
power that
not give his
who
~iciU
we must
to
down
directly,
privilege
only
appertaining
unto the
he that
saith
he of himself, eve7i I
am
for mine
own
sake,
and
will
remember thy si7is. Isaiah xLiii. 25. Who is a God like unto thee, that jjardoneth iniquity ? saith the prophet 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
T''
He
error
did
in
;
not
imagine
that
he
that
had committed
any
great
subscribing
thus
and little dreamed any petty doctors afterwards would arise in Rome or Rheims, who would tell us a fair tale, that " Hhe 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
simply unto that sentence of the scribes
*
s
ix. 5.
Tu, qui solus parcis, qui solus peccata dimittis. Quis enim potest peccata di3
j
Richard Hopkins,
a Christ.
Life,
p.
in the 179.
Memorial
edit,
of
i
aim,
Deus?
Gregor. Ex-
1612.
Psalmi Poenitential.
v.]
OF THE rillEST
God's
honour,
in
POWER TO FORGIVE
miscreant
SINS.
101
of
which
Jews
and heretics do
God and
Whereas
truth
Jews consisted
;
in
whom
God
as the senselessitself.
But
is
pass,
when we must
" heretics now-a-days," and consorted with " miscreant Jews," for holding the selfsame thing that the Fathers of the ancient Church delivered as a most certain truth, whensoever they had any occasion to treat of this part Old Irenaeus telleth us, that of the history of the Gospel. " this place, ''forgiving sins did both cure our Saviour in the man, and manifestly discover who he was. For if none," saith he, " can forgive sins but God alone, and our Lord did forgive them, and cured men, it is manifest that he was the Word of God made the Son of man and that
be accounted
;
as
man he
is
of us,
as
God he
and forgiveth us our debts which we do owe unto our Maker." Tertullian saith that " 'when the Jews, beholding only his humanity, and not being yet cerhath mercy on
tain
not forgive
that " the
but
Son of
reason that a man God alone," he, by answering of man had authority to forgive sins,"
could
them,
Avould
by
this
remission
only Son of man prophesied of in Daniel, who power of judging, and thereby also of forgiving of sins." Dan. vii. 13, 14. St Hilary, commenting upon the " ^ It moveth the scribes ninth of Matthew, writeth thus
**that
was "
received
Peccata igitur
remittens,
hominem
rent,
Si
enim nemo
qua Dei quoque filium, merito retractanon posse hominem delicta dimittere, Tertullian. lib. iv. sed Deum solum, &c.
advers. IMarcion. cap. 10.
Dominus, et curabat homines; manifestum est, quoniam ipse eratVerbum Dei Filiushominisfactus,&c. et quomodo homo compassus est nobis, tanquani Ueus misereatur nostri, et remitremittebat autem haec
tal
eam utique
Id. ibid.
Movet
;
scribas,
qua:; factori
nostro
H;eres.
))eccatum
debemus Deo.
lib. V. cap. 17.
'
Irenaeus advers.
Jesu C'hristo contuebantur;) et remissum ab eo, quod lex laxare non poterat. Fides
Nam cum
Judasi,
sohimmodo homi-
nem
102
that a
sin
ANSWER TO A JESUIT
should be forgiven
CHALLENGE.
;
[chap.
they beheld
by a man
:
(for
man
for it is faith only that which the law could not release Afterward the Lord looketh into their murmurjustifieth.
ing,
and saith, that it is an easy thing for the Son of man For it is true, none can forgive upon earth to forgive sins. sins hut God alone: therefore he who remitteth is God, God remaining in man, because none remitteth but God. performed this cure upon man.'' St Jerome thus: " ^"We
read that
God
saith
in the
prophet, /
am
he that hlotteth
the
scribes,
Consequently
accuse him
therefore
because they thought him to be a man, and did not understand the words of God,
of blasphemy.
But
and holding same majesty and power wherewith I behold your thoughts, I am able also Or, as Euthymius expresseth it to forgive sins unto men."'" ""In truth, in his commentaries upon the same place:
is
who
able to
know
speaketh
By
the
of men."
none can forgive sins but one, who beholdeth the thoughts St Chrysostom likewise, in his sermons upon the
same, sheweth that Christ here declared himself to be God, and that '~if he had not been equal equal unto the Father
;
unto the Father, he would have said, " Why do you attribute unto me an unfitting opinion ? I am far from that To the same effect also writeth Christianus power." Druthmarus, Paschasius Radbertus, and Walafridus Strabus
in the ordinary gloss
filio
Eadem
nemo potest dimittere peccata, nisi solus Deus ergo qui remittit Deus est, quia nemo remittit nisi Deus. Deus in homine manens curationem homini praestabat. Hilar, in Matth.
Verum
hominibus
i.
peccata dimittere.
Hieron.
lib.
Com-
unus,
qui
intuetur
cap.
cogita13. in
Canon.
"
8.
tiones
hominum.
fxi}
Euthym.
Legimus in prophetadicentem Deum, Ego sum qui deleo iniquitates tuas. Consequenter ergo scribtp, quia hominem
putabant, et verba Dei non intelligebant,
Matt.
'"
Ei
i'cros
fii)
rjv, ey^pTjV
eliTffiv,
Tt
/xoi
TrpoaraTTTeTe
'Trpocrf^Kovaav inroXi)i//Ji';
arguunt
videns
cum
blasphemia;.
Sed Dominus
ostendit
se
cogitationes
eorum,
XXX.
Latin.
Deum,
cere
;
quodammodo
tacens
loquitur,
OF THE PRIEST
103
Victor
lact
Antiochenus upon the second of Mark ; Theophyand Bede upon the second of Mark and the fifth of Luke; St Ambrose upon the fifth of Luke; who in
bringeth
this
sentence of the
scribes
as
a ground to prove the Deity of the Holy Ghost withal: forasmuch as " '^^none forgiveth sins but one God; because
it is written, Who can forgive sins hut God alone?'''' as " " For this St Cyril doth to prove the Deity of the Son " only," saith he, did the malice of the Jews say truly, that
:
none
alone
this
ca7i
the law."
who
forgive sins but God alone, who is the Lord of And thence he frameth this argument: " ''^If he is the Lord of all doth free us from our sins, and
to
and Christ bestoweth this with a power befitting God, how should he not be God The same ar<Tument also is used bv Novatianus and " "'For if when it Athanasius, to the selfsame purpose.
affreeth
no other,
?''''
God
to
know
if,
when
to
God
Christ
doth
foro-ive
sins
then
deservedly
Christ
be
accounted God," saith Novatianus. of the Arians, If the Son were a creature,
able to forgive sins
this is the
.?"
So '"Athanasius demandeth
it
For who is a God like unto thee, work of God. that taketh away sins, and passeth over iniquities .P" " '^But the Son," saith he, " said unto whom he would, Thy sins are
'*
Peccata
;
nemo condonat
Deus
Deus
est Christus.
de Spir. Sanct.
'^
aTTofjiaaLV
d.(peLvai
^}d,
kuI
d/xapTiav,
Trapd
vera dicebat,
TOts
'7r/oo(pi)Tats,
Dominus
6
yap
Geos, wcrirep
t^aipwv ajxapTia^
;
Cyril.Alexand.Thesaur.lib.xii.cap.4.
Athanas. Orat.
Et
(uoi/os
)(Uas
aTraWaTxet
twu
irpe-
Arian. p. 239.
Tom.
i.
edit.
oXtov 6e6i
irXijfifx.eXrifj.a.Tiov,
eTepw
Graeco-Lat. Commelin.
'^
TTovTos TovTou
fii)Sevl,
)(apt^eTai Se Kai
TouTo Xpiffxos
TTcos
<T0i
al d/xapTiai. <TOV.
t'joyto
ure KalTcov'lovSaiwv
tjjv a(^eaLV eoeiKvve,
ouK
U.V
e'ii)
660S
yoyyvZ,6vTo)v,
Fide ad Reginas.
'"
Quod
si
cum
quod
nullius
sit
nisi
Dei
Xeywv TM irapaXvTiKU), Eyetpai, apov tov Kpdfi^aTov (Tov, K(u vTraye eh xoi/ oTkov
aov.
Id. Epist. de Synodis Arimin. et
si,
cum
nullius
sit nisi
Seleuc. p. 712.
iv.
104
ANSWER TO A JESUIT
CHALLENGE.
[chap.
forgiven thee:
strate
also
this
saying to the
was
up
thy bed,
house.'''' And therefore Bede rightly inferreth, that " ^'the Arians do err here much more madly" than the Jews; " who, when they dare not deny, being convicted by the words of the Gospel, that Jesus is both the Christ, and hath power to forgive sins, yet fear not for all that to deny him to be God ;" and concludeth himself most soundly,
thine
that
"
~if
he be
God
according to the
Psalmist,
who
re-
moveth our iniquities from us as far as the east is from the west, and the Son of man hath power upon earth to forgive sins, therefore the same is both God and the Son of man that the man Christ by the power of his Divinity might forgive sins, and the same Christ God by the frailty of his humanity might die for sinners.""' Whereunto we will add another sweet passage, borrowed by him from an ancienter author: "-'No man taketh away sins (which the law, although holy, and just, and good, could not take
away,)
assisting
but he
in
whom
there
is
no
sin
now he
taketh
and by
us to the
they may not be done, and by bringing where they cannot at all be done." ~~ Peter
Lombard
former
""'None
taketh
away away
is
the
Lamb
that taketh
the sins
''
Seel
qui
cum Jesum
-"
Nemo
tollit
quamvis sancta
Tollit autem,
sunt, et
et justa et
bona, potuit
est.
Deum
lib.
30
i.
Bed. in
]\Iarc.
adjuvando ne
fieri
iii.
perducendo
ad vitam ubi
est
Si et
Deus
Id. in
-^
Johan.
ab occasu elongavit a nobis iniquitates nostras, et filius homidistat oriens nis potestatem habet in terra dimittendi
quantum
P. Lombard,
lib.
iv.
Sentent. Dis-
tinct.
-''
XVIII. D.
Deus
demum
repperi.
et filius
hominis est;
divinitatis suas
lere
possit,
et
ut et
homo
Christus
Num.
-*
84.
idem Deus Christus per humanitatis sua fragilitatem pro pcccatoribus mori.
Id, ibid.
Nemo tollit
qui
est
tus,
agnub
mundi.
August.
OF THK
I'lllEST S
POWEK TO lOKUIVE
SINS.
105
Avho
of Clemens Alexandrinus
is
is
appointed our
able
to
discern
To
viii.
which
y, that
of the
woman
taken
in
adultery,
John
is
he,
the
Lord himself
it
He
remaineth
alone, because
to
cannot be
common
the
to
formve
sins.
This
is
office
Christ alone,
who
the
Yea, St Chrysostom sin of the world.'" of all the Fathers giveth most in this point
is
God's privilege entire by often interposing such " ^**None can forgive sins but God as these:
-''To forgive sins belongeth to
is
"
no other."
^'
" ^To
doth
forgive sins
this
;
possible to
God
only."
"
God
alone
birth."
Wherein
God's,
wholly
effecting
work of cleansing the soul and the minister hath no hand at all
that
the
in
any part of it, Optatus proveth at large in his book against the Donatists; shewing that " ^^none fifth can wash the filth and spots of the mind but he who is the framcr of the same mind;" and convincing the heretics,
as
-'
lUe
solus
peccata
nostris
dimittit,
qui
est.
mundi.
dium.
-"
solus pro
peccatis
mortuus
afftievai
Anibros.
-''
Mo'i/os
oDxos
olos
T"6
Ta
tuiv
Ti'as,
/uoVos 6 Geos.
Chrysost. in
TrXiififieXijfiaTa,
oXtoi/ 6
inro
too
irwTpo'i
ij/iiov,
2 Corinth,
-'
iii.
Homil. vi.
dcpeluai d/iapTia^
oiioeyo*,-
TaxOels TraiSaywyo^
viraKori's
/uo'vos
To ydp
ecTTi.
X(/s
oiaKplvai
Tf)i/
irapaKOijv
cTepov
^o
ovud/xevo^.
lib.
-''
i,iv. edit.
i.
cap. 8.
'AfinpT^j/iaTd
ydp
n</)eli/at fxoiXK
Donaturus peccatum, solus remanet .Fesus, &c. Non enim legatus neque
luiiicius,
Btfo ovvaTov.
^'
Id. in
Kai
sed ipse
Dominus salvum
fecit
iv Toi XovTpfit
TraXiyyeueeria^ epyd-
])opulum suum.
potest hoc
esse
^exfu.
*-
Id. ibid.
hoc
commune, ut peccata condonet. iSolius munus est Chrisli, qui tulit peccatum
potest,
qui
cjusdem fabricator
lib. v.
est
mentis.
Ojnat.
106
of Isaiah
i.
ANSWEIl TO A JESUIT
18,
CHALLENGE.
[chap.
which he presseth in this manner: "^^It to cleanse, and not unto man ; he hath promised by the Prophet Isaiah, that he himself would wash, when he saith, If your sins were as scarlet, I will make them as white as snow. I will make them white, he said ; he did not say, I will cause them to be made white. If God hath promised this, why will you give that, which is
belongeth unto
God
you
as
have
Behold, in Isaiah
God
therefore
God
his preroga-
we give unto
his
under
when we " ^'account of them as of the ministers of Christ, and stewards of the mysteries of God ;" ^^not as Lords, that have power to dispose of spiritual
their due,
^"^but
as
servants,
that
;
are
in
tied
to
prescriptions
therein
and
follow-
God
upon,
saith
conferring
when and
ye
of
his
Spirit
is
there-
^'^
Who
then
Paul,
every
St Paul himself,
believed,
saith
and who
even
as
is
Apollo?
hut ministers
to
by
whom
is
the
Lord gave
^^in
all
man.
there
Therefore,
Optatus,
"
the
servants
ipse dat
no dominion, but a ministry." ^Cui creditur quod creditur, non per quern creditur ; " It is he
who is believed that giveth the thing which is believed, not he by whom we do believe." Whereas our Saviour, then, saith unto his Apostles, John xx. Receive the Holy Ghost;
whose
sins
est
you forgive
:
shall
ipse
be
forgiven:
"St
Basil,
^
rum,
Dei
Opwiriai.
38 ^"
1
Id. ibid.
iii. 5.
dum
ait,
Cor.
Deus promisit, quare vos vultis reddere, quod vobis nee promittere licet,
Si hoc
Id. ibid.
iii.
Similiter et
Chrysost. in
Cor.
Ecce
in
Esaia
fxev Kad'
fiirrdoov'
Ueus
iv.
Homil. viii. ToD-ro oe auTo eavTo fxeya Kal ttoWwv d^iov TTpoi de to apxeTvirvv Kal T>;v
pl'^av Ttov
dyadwv
ovSev. ov
yap
6 Sia-
3* 1
^*
dW 6 irapex^"
Eunom.
p. 113.
Chrysost. in
Cor.
iv.
Homil. x.
.
edit.
Graco-Latin,
107
this
*-
make
observation thereupon
that
tliis
is
but the work of the Holy Ghost, who remitteth by tlieni, and For " "Mndeed," therein performeth the work of the true God. saith St Cyril, " it belongeth to the true God alone to be
able
to loose
men from
of the
their sins.
For who
else
can free
the transgressors
law from sin, but he who is the Author of the law itself.?" " "'The Lord," saith St Augus" was to give unto men the Holy Ghost ; and he tine,
would have
it
to
himself sins should be forgiven to the faithful, and not that For what by the merits of men sins should be forgiven.
art
healed.?
O man, but a sick man that hast need to be Wilt thou be a physician to me? Seek the phySo St Ambrose: " *^ Behold, sician together with me." But men to that by the Holy Ghost sins are forgiven.
thou,
the remission of sins bring their ministry ; they exercise St Chrysostom, though not the authority of any power." he make this to be the exercise of a great power, (which
also
he
*^
his
manner,
exceeding
St Ambrose,
it
lieth
things wherein
" ^' And " neither angel nor saith he what speak I of priests archangel can do ought in those things which are given by God but the Father and the Son and the Holy Ghost do
the
priest's
service
employed."
.?"
"-
Ambros.
de Spir. Sanct.
lib.
iii.
*"
cap. 19.
peccata donantur.
Homines autem
in re-
August, contra Epist. Parmenian. lib. ii. cap. 11. et Homil. xxiii. Ex. 50. ** Chrysost. in 2 Cor. iii. Homil. vi. *^ Cyril. Alexandr. in Johan. lib. xii,
cap. 56.
*'
*^
Ambros. de
iii.
cap. 19.
*^
Chrysost.
'A
lib. iii.
de Sacerdotio.
6
iepeii's,
Et
Dei
est,
ut possit
alii
li-
^^
yap eyKexeipicrTUL
OeoD
Cul enim
Homil. Lxxxvi.
Latin.
lxxxv.
oiire
Id. ibid.
Daturus
erat
;
Dominus hominibus
ab ipso Spiiitu Sancto
" Kai
tL \cyii>
-roi'S
iepei^
ay-
Spiritum Sanctum
tidelibus
siiis
dimitti peccata,
non meritis
yeXos oiire dpxctyyeXo^ epydaracrdai Tt RvvaTui ell TO. Seoofxcva irapd ToD QeoVf
hominum
dWd
Trari/jO
wger sanandus ? Vis niilii esse niedicus ? niecum quicrc medicum. August. Homil. xxiii. Ex. 30.
nisi
Nam
quid
homo,
irdvTa olKovo/xel. o Se
fKiveri^ei
eavTou
yXutTTUi), kul
Id. ibid.
ti)i/
ictoTov Tra^c'^ct
Xeiprt.
108
dipense
all.
ANSWER TO A JESUIT
CHALLENGE.
[chap.
The priest lendeth liis tongue, and putteth to " ^^His part only is to open his mouth; but And the reasons whereby both it is God that worketh all." and ^^Theophylact after he, him, do prove that the priests of the law had no power to forgive sins, are of as great force to take the same power from the ministers of the Gospel. First, because ^Mt is God's part only to forgive sins which is the ^^ moral that Haymo maketh of that part of the history of the Gospel, wherein the lepers are cleansed by our Saviour,
his
hand."*
:
before
priests
;
they
be commanded to shew themselves unto " because," saith he, " not the priests, but
sins."
the
God
doth
forgive
Secondly,
forgive
sins
unto others
saith
because ""'the priests were and therefore had no power to but the Son is the Lord of the
house,
who ^~was
no
sin,
majiifested to take
him
there
is
St John.
away 07zr sins, atid in Upon which saying of his, good note: "^It is he in whom
is no sin, that came to take away sin. For if there had been sin in him too, it must have been ta'ken away from him he could not take it away himself."
;
To
have
forgive
sins,
therefore,
God
power communicated unto them, but in an improper God forgiveth by them, and hath appointed them both to apply those means by which he useth to forgive sins, and to give notice unto repentant sinners " ''''For who can forgive sins but God of that forgiveness. alone? yet doth he forgive by them also unto whom he hath given power to forgive," saith St Ambrose and his
this
sense,
namely, because
*-
To
irdv
Tri<s
)(apLTu'i
ecTTi'
tovtov
'^
ol leyoeis v/iwii
eoTTiv
oiiK 'e\ovc7iv
Tia9.
^^ 1
Theophylact. in Johan.
TrXi/poI
Id.
in
Tim.
cap.
i.
Homil.
^^
^^
ipse venit
et
auferre peccatum.
illo
Nam
si
esset
in
peccatum,
ipse
To yap
non
1
Theophylact. in Johan.
**
Johan.
*'
Juxta spiritualem intelligentiam leprosi, antequam ad sacerdotes veniant, mundantur ; quia non sacerdotes sed Deiis peccata dimittit. llaymo Halber.stat. in Evang. Domin. xv. pot>t Pentecost.
nisi
Quis enim potest peccata dimittere solus Deus ? qui per eos quoque
quibus dimittendi tribuit poAnibr.
lib. v.
dimittit,
testatem.
Comment,
in
Luc.
V.
V]
OF THE PRIKST
109
""followers.
And
"'^'though
it be the proper work of God " yet are the Apostles" and their
successors " said to remit also, not simply, but because they those means whereby God doth remit sins which means are the word of God and the Sacraments." Whereimto also we may add the relaxation of the censures of the Church, and prayer for in these four the whole exercise
apply
of this ministry of o'ecoticiliation, as the "- Apostle calleth it, doth mainly consist. Of each whereof it is needful that we should speak somewhat more particularly.
That prayer
and
is
is
a means ordained by
God
for procuring
by
Job xLii. 8, James "^ The prayer of faith shall and the Lord shall raise him up : and if he
that of St
:
sins,
him.
Confess
to another,
may
he
man
we
availeth
healed: for the fervent prayer of a righteous much. The latter of which sentences hath according to that of
St John
which
life
is
for
as the verse
made by
Church, who
have a special charge to be the Lord's remembrancers for the good of his people. And therefore, as St Augustine
out of the latter pi'oveth, that "'one brother by this means
may
this,
cleanse
another
of
sin,
so
doth
St Chrysostom
And
Beda et Strabus in Marc. ii. et Luc. v. Quamvis Dei proprium opus sit
tamen etiam
Kctioov TrepLaipel
S5
"^
Quod
verbum Dei
et
Ferus,
Com-
dWd
lib.
fi'X'i
II'-
Kai TO)
evx^"
(ioiiQelv.
Chrysost.
2 Cor.
V. 18.
iii.
de Sacer.
Tom.
"^
p. 17.
no
made
ANSWER TO A
.TESDIT
CHALLEXGE.
'^^St
[chap.
Augustine
is
"
'^"that
the
for
benefit of absolution
upon '"Amphilochius, of the credit whereof we have before spoken, a certain gentleof
St Basil, fathered
In the
is
woman
this
brought
in
coming;
have demanded " Hast thou heard, O woman, that none can forgive sins but God alone ?" and she to have " I have heard it, Father, and returned him this answer therefore have I moved thee to make intercession unto our
remission of her sins,
is
who
question of her:
most merciful God for me." Which agreeth well with that which ''Alexander of Hales and '^Bonaventure do maintain, that the power of the keys extends to the remission of faults,
by way of intercession only and deprecation, not by iraparting any immediate absolution. And as in our private forgiving
and praying one for another, St Augustine well noteth, that " '^it is our part, God giving us the grace, to use the ministry of charity and humility but it is his to hear us, and to cleanse us from all pollution of sins for Christ, and in Christ 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
;
them
request,""
the service
^^
John xx. 23: " '^They make " the Godhead bestoweth the gift ; for done by man, but the bounty is from the power
he,
'-
Bonaventur. in
lib. iv.
Sent. Dist.
XVIII. Art.
''^
2. Quaest. 1.
est,
Id. Homil.
XLix. Ex.
50.
Agite
Nostrum
illius
Tom.
ab Aloysio Lifol.
in Christo
ut
298;
hoc
est, in terra
edit.
HumaSpir.
num enim
1.
Ambros. de
Membr.
cap.
1!(.
v.]
OF
SINS.
Ill
because
above."
The
is
lie
rendereth thereof
is,
in their ministry
the
Holy Ghost
and
Holy Ghost. " ''^For another place, in work," saith he human this is not a " neither is the Holy Ghost given by man, but being called wherein the gift upon by the priest, is bestowed by God
it
God
is
is
the priest's.
For
if
the Apostle
Paul did judge that he could not confer the Holy Ghost by his authority, but believed himself to be so far unable for this office, that he wished we might be filled with the Spirit from God, who is so great as dare arrogate unto Therefore the Apostle himself the bestowing of this gift.?
did intimate his desire by prayer, he challenged no
right
by any authority
he presumed not Thus far St Ambrose, of Avhom Paulinus to command it." " '""'the writeth, that whensoever any penitents came unto him, crimes which they confessed unto him he spake of to none,
:
he wished
to
obtain
it,
but to God alone, unto whom he made intercession leaving a good example to the priests of succeeding ages, that they be rather intercessors for them unto God, than accusers unto men." The same also, and in the selfsame words, doth '"Jonas write of Eustachius, the scholar of Columbanus our
;
famous countryman.
Hitherto appertaineth that sentence cited by
'*
Thomas
Walden
God "
say,
'^cutteth
off daily in
Ghost, that
^*
is
to
by
the prayer
ab homine datur
dote, a
exemplum
posteris sacerdoti-
Deo
traditur
in
ministerium sacerdotis
est.
quam
accusatores
Sti.
Apostolus judicavit
posset, et in
quod
donare
Paulinus, in Vita
'7
Ambrosii.
Eustachii Luxoi.
tantum
a
se huic officio
non im-
Jonas, in Vita
Sti.
viensis
Abbatis,
cap.
apud Surium,
parem
taret
credidit, ut
Deo nos
spiritu op-
Tom.
78
II.
Mart. 29.
impleri
unoquoque
nostrum
est,
non jus
sit.
'^
auctoritate
aliqua
vindicavit
flammam
per
libidinis
per confessionem et
cap. 7-
cessare.
fitebantur,
Causas autem criminum, quas illi connuUi nisi Domino soli, apud
Hieronym.
edit.
112
it
ANSWER TO A
and
JESUIT's
CHALLENGE.
[cHAP.
which before hath been alleged first to God and then to the priest, " ^"who cometh as an intreater for the sins of the penitent." Which he more fully expresseth in another epistle, affirming it to be " ^W-ery profitable and necessary that the guilt of sins (or sinners) be loosed by the supplicacation of the priest before the last day."" See *^St Gregory in his moral Exposition upon 1 Sam. ii. 25 ; Anastasius Sinaita, or Nicasnus, in his answer to the 141st question, of Gretser's edition ; and Nicolaus Cabasilas, in the 29th chapter of his Exposition of the Liturgy, where he directly affirmeth that " remission of sins is given to the penitents by the prayer
to cease in us:"
tliat
of the priests."
the
And
therefore
in
priest,
was required to use this prayer: " ""'^O Lord God Almighty, be merciful unto me a sinner, that I may worthily give thanks unto thee who hast made me, an unworthy one, for thy mercies'
humble mediator, to pray and make intercession unto our Lord Jesus Christ for sinners that return unto repentance. And therefore, O Lord the Ruler, who wouldest have all men to be saved, and come to the knowledge of the
a poor and
truth,
me
who
and live, receive my prayer, which I pour forth before the face of thy mercy for thy servants and handmaids, who have fled to repentance and to thy mercy." Add hereunto the prayer of Damascen, which is still used in the Greek Church before the receiving; of the Communion
he
may be
""
Qui pro
delictis
pa?nitentium prefin.
cator accedit.
Leo, in
Epist.
lxxx.
ad Episc. Campan.
*"
Multum enim
sacerdotali
utile ac
necessarium
est,
ultimum
diem
supplicatione solvatur.
et intercedendum ad Dominum nostrum Jesum Christum pro peccatoribus ad poenitentiam reverteutibus. Ideoque dominator Domine, qui omnes homines vis salvos fieri et ad agnitionem veritatis venire, qui non vis mortem peccatoris, sed
dum
Theod. Episc.
ut convertatur
et vivat,
suscipe orationem
Reg.
ad
m virum, &c.
propitius
qui ad poenitentiam
confugerunt.
Ofliciis Divinis,
esto
p.
18. edit.
Rom.
ann.
me indignum
prop-
1591
Baptizatorum
et
sacerdotalis
tuam misericordiam ministrum fecisti officii, et me exiguum iiumiJemque niediatorem constituisti ad oran-
moniae Antique,
Jejunii.
edit.
OK THK PUIKST
n;j
God, who alone hast power to 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 Forgive them all their excess, pass over all their offences. deliver them from everboth voluntary and involuntary For thou art he who didst command lasting punishment. us, saying, Whatsoever ye shall hind on earth, shall be hound in heaven ; and whatsoever ye shall loose on earth, Forasmuch as thou art our shall he loosed in heaven. shew mercy and save and forable to God, a God who art together with the becometh thee, glory give sins and and the Spirit, the Author beginning, Father who is without Amen." without end. now ever, and world of life, and Aquinas there arose a Thomas in the days of Yea,
"""O
"
Lord Jesus
Christ, our
learned
fault
man
"
among
I
the
Papists
themselves,
who
found
by
that
the priest,
have
this
it
by way of deprecation
alleging
was not only the opinion of Gulielmus Altisiodorensis, Gulielmus Parisiensis, and Hugo Cardinalis, but also that
thirty years were
**^
only,
remissionem trihuat
tibi
omnipotens
giveness."
God give unto thee absolution and forWhat Thomas doth answer hereunto, may be little Treatise of the Form of Absolution, which
otro
dv
eoTai oeScfieua
fj^toi/,
fi6vo<i
<09
'iyu'V
el^ovtTiav
d<pievai
d/xapTLai,
yjjs, ecTTUL
(TV 61
OTL
0eos
td eKovma
Kal
<Tta,
Ta
ev
xa dKOuKara Std-
(Tw'^eiv
Kal irpeTrei
TTUTpl, Kal
del Kal
voiav.
"*
Eucholog. Graec.
217-
'^WOTTOIU) TTVeVflUTl,
Nai
eh tous
auSfas'
xtlii'
alwvuoi'.
06t)0'6(o9 p.ov
Kal
Liturg. Jacobi, in
"*'
fine.
irdpi&e
auTuii/
tiJs
dfivrio-'iKaKOi
Ta
eiTTaiirfxeva
airavTa.
(Tvy)(^Mpi)croi> aiiToIs
irdv
'7rXrinfi.eXi)na
eKovcriov
Te Kal aKovaioV
airoWa^oj/
<rv
Addit etiam objiciendo, quod vix sunt quod omnes hac sola forma utebantur, Absolutionem et reThorn. Opusc. xxii. missionem, &c.
30 anni
cap.
5.
yap
e\ 6
on
114
ANSWER TO A JESUIT
CHALLENGE.
[CHAI'.
upon this occasion he wrote unto the general of his order. This only will I add, that as well in the ancient rituals and in the new "Pontifical of the Church of Rome, as in the present practice of the Greek Church, I find the absolution expressed
to
in
the the
third
first,
person,
as if
*^*
as
attributed wholly
priest
God
and not
in
it
himself.
One
ancient form
:
of
" Almighty God be merciful unto thee, Latins was this 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
deliver thee
:
God
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
from
all
evil
here
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 Constantinople. 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 respect, the penitent do not make an entire confession, but conceal somewhat from the notice of his ghostly Father, his confession should thereby be made void, and he excluded from all hope of forgiveness which is that engine whereby
:
the priests of
Rome
have
lift
up themselves
now hold
Pontificale
Roman,
edit.
Rom.
ann.
bono;
vivi
et
perducat
te
ad vitam sine
fine
manentem.
Con-
Absolutio
Criminum
Misereatur tui
omnipotens Deus,
et dimittat tibi
omnia
ann. 1530.
*^
"0<ra 06 Ota
Xt)6ijj
aiou) dve^o/ioXo-
coram eo
et Sanctis
tm
eXet/juovi kuI
aliquam negligentiam seu oblivionem vel maleejus, quffi confessus es, vel per
/cat
TavTa
trvyf^wpr)-
avTw, Kal
Treireifrfxeda Tiji/
avyXMJerem.
volentiam abscondisti
liberet
te
Deus
TovTwv eK Oeov
\i]\^6adai.
r.
et
in future, conser-
Patriarch. C. P. Respons.
ad Tubin-
V]
115
Alexander of Hales and Bonaventure, in the form of used in their time, ^"observe, that " prayer was premised in the optative, and absolution adjoined afterward Whence they gather, that the in the indicative mood."
absolution
priest's
" prayer
obtaineth
grace,
his
absolution
presup-
poseth it;" that by the former he ascendeth unto God, and procureth pardon for the fault; by the latter he descendeth
For the sinner, and " reconcileth him to the Church." " "'although a man be loosed before God," saith the Master of the sentences, " yet is he not held loosed in the face And of the Church but by the judgment of the priest." this loosing of men by the judgment of the priest is by
to
them
to
to the
the
Lord's
Table again
which
therefore
they
usually
by the terms of " ^^bringing them to the Communion," " '^reconciling them to or with the Communion," " "'restoring the Communion to them," " "^admitting them
express
" -^granting them peace," &c. Neither do any such formal absolution as this, " I absolve thee from all thy sins :" wherein our Popish priests, notwithstanding, do place the very form of their late devised sacrament of penance, nay, hold it to be
to fellowship,"
we
find
so
absolute
divinity,
form,
"'it
that,
according
to
Thomas
to say,
Aquinas's
new
^^
would not be
sufficient
" Almighty
Secundum quod
ascendit, habet se
et
per
modum
inferioris
supplicantis
superioris et judicantis.
XVIII. Vide Ivon. Carnotens. Epist. ccxxviii. et Anselm. in Luc. xvii. ^^ Tlporrdyecrdai Trj KOivwvia. ConciL
Laodicen. Can.
^^
ii.
mum modum
ad hoc
est
Communioni,
Reddi
eis
vel
communione recon-
secimdum secundum modum potest ecclesiae reconciliare. Et ideo in signum hujus, in forma absoluidoneus
tionis prfemittitur oratio per
ciliari.
^*
communionem.
i.
Amb.
ii.
de
Poenitent. lib.
^^
cap. 1, et lib.
cap. 9.
modum
de-
Ad
Cypr.
Epist.
modum indicativum
Alexandr.
etdeprecatio gratiam
dare. Id.
cationem.
35
"^
Halens.
Summ.
1,
part
iv.
et
Bonaventur.
Pacemdare; concederepacem. Id. ib. In sacramentali absolutione non suffiMisereatur tui omnipotens
et
ceret dicere,
Quaest.
^'
i.
Deus,
etsi aliquis
vel,
Absolutionem
remissionem
hsec verba
fieri,
Quia
apud
Deum
sit
so-
tribuat tibi
lutus,
non tamen
nisi
habetur,
Pet.
per judicium
lib. iv.
sacerdotis.
Thom.
Ad.
1.
Lombard,
Sentent. Distinct.
Lxxxiv.
Art.
3.
h2
116
ANSWER TO A JESUIT
thee,""
;""
CHALLENGE.
[cn AT.
or,
because, forsooth,
done,
may be done ;" which, how it will Roman Pontifical, where the form of absoprayer-wise,
to consider.
the
Jesuits
who
follow
but of ^^Alcuinus
office
also,
who
reconciliation of penitents
be such a proper
The ordinary course that allowed to perform the same. was held herein, " '""according to the form of the ancient Canons," is thus laid down by the Fathers of the Third Council of Toledo: that the priest should "first suspend him that repented of his fault from the Communion, and make him to have often recourse unto imposition of hands among the rest of the penitents then, when he had fulfilled
;
the
time
of
his
satisfaction,
it,
as
the
consideration
of
the
priest did
approve of
munion."
the
said
And
this
apostles,
that
bishops
of
was a constitution of old fathered upon " '"^should separate those who
their
sins,
they repented
to
for
a
sin,
time
determined
and afterward receive them, being penitent, as fathers would do their To this penitential excommunication and absochildren."
according
the
proportion
of
their
lution
belongeth
that
saying
either
of
is
St
Ambrose
or
attributed to
them
both
:)
" '^He
who hath
truly
^ '^
T-tjf
dvaXoyiav tov
i/lous.
d/iapTtj/MaTO^. eTreiTa
tJs
/leTavoouvTa^ TrpoaXa/xfjavetrdai,
xepes
'"^
ira-
capite Jejunii.
">"
ii.
cap. 16.
Qui
et
tiquorum dentur
hoc
est,
ut
poenitet facti, a
com-
manus impositionem
autem
crebro
recurrere;
expleto
satisfactionis
Dominum
eum eommunioni
restituat.
i/telv dfpopi^eiv
XLiii.
et
xnv.
v.]
117
tied
and
loosed from
that
and
shall
rest,
separated from the body of Christ, and doth live well after
his repentance,
whensoever after
he goeth
to
he
to
depart this
life,
the
Lord, he goeth
And that people of the devil he shall be separated." which we read in Anastasius Sinaita: " '^Bind him, and till thou hast appeased God do not let him loose, that he For if thou be not more bound with the wrath of God. bindest him not, there remain bonds for him that cannot Neither do we enquire, whether the wound be broken. were often bound, but whether the binding hath profited. If it hath profited, although in a short time, use it no
the
Let the measure of the loosing be the profit of longer. And that exhortation which another him that is bound." makelh unto the pastors of the Church: " ^^Bind with separation such as have sinned after baptism, and loose them again when they have repented, receiving them as For the saying is true. Whatsoever you shall brethren. loose upon earth, shall be loosed in heaven.^'' That this authority of loosing remaineth still in the Church, we constantly maintain against the heresy of the '^^Montanists and "^"^Novatians, who (upon this pretence, among others, that God only had power to remit sins) took away the ministerial power of reconciling such penitents denying that the Church as had committed heinous sins had any warrant to receive them to her communion again,
;
and
sound
which
is
directly
in
the
'''
Atj(Tov ovv
avTov, Kal
fxy]
eojs
dv e^i'Iva
yap iariv
t^s y^s,
in
Xeoio-?;
/u) fxij
tov Qeov,
a.<pfi%
XeXv/xevov,
Xo'yos, "0(ra av
Xuo-tjTe
eiri
yap
iaTai XeXvfieva ev
illud,
tw ovpavw. Homil.
ligaveritis,
edit.
Ta dppriKTa auTov /xevei oe<r/ia, &C. dXX' 01106 yap el -TroXXaKi? eireSedt] TO Tpav/ia, "(^riTOVfiev, dXX' 17 (avrj(Tc ti
o 060"/uos
;
QucBcunque
&c. inter
Savil.
61 fikv aJ(/)e'X)ice
Kal ev ypovu)
num,
lian.
Xun-etos,
Montanizans
Ambros. lib. HiM. lib. i.
in lib.
de Pudicitia,
cap. ult.
fieTa
AtfcraTe
xoiis
to
'"*
i.
de Poenit. cap. 2
fidiTTKrpa
d/xapTijaavTa^,
kol
ais
XvtraTe
Socrat.
cap. 7;
Sozom.
lib.
i.
aiiTous TrdXiv
ntTavoovvTa%,
doeX'pov'i
cap. 21.
118
general,
ANSWEK TO A JESUIT
that
^"i/
CHxVLLENGE.
[chap.
man
he
overtaken in
a faulty they
who
are spiritual should restore such a one in the spirit of meekness ; and in the particular, of the incestuous Corinthian,
^^as
yet
that
who though he had been excommunicated for such a crime was not so much as named amongst the Gentiles,
repentance, the Apostle telleth the Church ought to forgive him, and comfort him, lest he should be swallowed up with overmuch sorrow. Where that speech of his is specially noted and pressed against the heretics by "St Ambrose: "'To whom ye forgive any
his
upon
they
^^^
thing, I forgive also for if I forgave any thing, to whom I forgave it, for your sakes I forgave it in the person of
:
"^For as in the name, and by the power of our Christ. Lord Jesus, such a one was delivered to Satan so "^God having given unto him repentance to recover himself out of the snare of the devil, in the same name and in the same power was he to be restored again the ministers of reconciliation standing "*iw Chrisfs stead, and Christ himself being ^^^in the midst of them that are thus gathered together in his name, to bind or loose in heaven whatsoever they, according to his commission, shall bind or loose on
;
;
earth.
And
here
it
is
to
some called Nicaenus, by others Sinaita and Antiochenus), who is so eager against them which say that confession made
unto
men
profiteth nothing at
all,
confesseth yet,
that
the
recting
the
sinner, doth
unto
is
his
repentance;
" "*^For man," saith he, the proper work " co-operateth with man unto repentance, and ministereth, and buildeth, and instructeth, and reproveth in things belonging unto salvation, according to the Apostle and the Prophet; but God blotteth out the sins of those that have
"^ "AvdpwTTOi
yel
">'
Galat. vi.
1
1.
ixev
'08
'09
Cor. V.
ii.
1.
2 Cor.
7lib.
i.
cap. 16.
(TWTrjpiau,
2 Cor.
1
ii.
10.
'Kpotp')]Tt)v' 6 6e
"2
Cor. V. 4, 6.
Tias
elfil
Ttui' e^ofjLoKoyovfxevtiiv,
\eywv, 'Eyto
Kal
oil
"3 2 Tim. ii. 25, 26. "* 2 Cor. V. 20. "5 Matt,
xviii. 18, 20.
efiov,
<tov,
fxtj
fiviiirdio.
v.]
OF THE nilKST
119
confessed, saying, /
am
for mine
own
sake,
and thy
and
will not
remember
themr
reconciliation,
There followeth now another part of the ministry of consisting in the due administration of the
;
sacraments
fore
si?is.
seals
of the promises
have
reference
to
the
^"remission
of
we commission, John
so
And
do hold, that
"^'the
xx. 23,
Whose
is
sins ye remit,
they are
remitted
unto them,
&c.
executed by the
these,
ministers
of
of penitents
likewise
yet
so in both
and
in
all
the
sacraments
ministry
God's.
of
both
the
Testaments,
that
'"'the
only is to be accounted man^s, but the For, as St Augustine well observeth, " '^it
power
is
one
thing to baptize
tize
by way of ministry, another thing to bapby way of power :" " '^' the power of baptizing the
retaineth
to
Lord
his
himself,
the
ministry
he hath given to
power of the Lord's baptism was to pass from the Lord to no man, but the ministry was the power was to be transferred from the Lord unto none of his ministers the ministry was both unto the good and unto the bad." And the reason which he assigneth hereof " '^that the hope of the baptized might be is very good: in him by whom they did acknowledge themselves to have been baptized. The Lord therefore would not have a servant to put his hope in a servant." And therefore
servants:"
''^^the
:
"
those
much
'" Acts ii. 38; Matt. xxvi. 28. "" Cyprian. Epist. lxxvi. sect. 4
Pamelii, 8 Goulartii
;
Aug.
'-'
in
Cyril.
Alexandr.
Sibi tenuit
Dominus
56; Anibros. de
Savil. p. 17,
Pienitent. lib.
cerdot. lib.
lin.
iii.
i.
Potestateni
Dominici baptism!
in
po-
in
Levitic.
Domino
in
neminem
bonos
ministro-
Lxxxiv.
edit.
1
Optat.
contra Donatist.
rum, ministerium
Id. ibid.
'-^
et in
et in
malos.
vel
lxxxiii.
finem.
Latin.;
2 Tim.
in
i.
Hoc
Cor.
Homil. viii.;
et in
Homil.
'-"
II. circa
Aliud enim
mini-
120
conclusion
ANSWER TO A
thence:
JESUIT''s
CHALLENGE.
of equal
[ciIAF.
"
'"^It
is
a matter
powei- to
baptize inwardly,
from mortal sin ; but it was not fit that God should communicate the power of baptizing inwardly unto any, lest our hope should be reposed in man. Therefore, by the same reason, it was not fit
to
and
absolve
that he
communicate the power of absolving from 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 And the Baptist indeed doth make a the Holy Ghost.''''
should
actual sin
unto any."
singular
difference
betwixt
the
conferrer
of
the
external
and the internal baptism, in saying, ^^"7 baptize with water, but it is he which baptizeth ivith the Holy Ghost. While John " ^^'did his service, God did give, who faileth not in giving and now when all others do their service, the service is man's, but the gift is God's," saith Optatus. And Arnaldus Bonaevallensis, the author of the twelve treatises de Cardinalibus Operibus Christie falsely ascribed to St Cyprian, touching the Sacraments in general: "^^Forgiveness of sins, whether it be given by baptism or by other sacraments, is properly of the Holy Ghost and the privilege of effecting this remaineth to him alone."
:
But the word of reconciliation is it wherein the '^'apostle doth especially place that ministry of reconciliation, which the Lord hath committed to his ambassadors here vipon This is that key of knowledge, which '^doth both earth.
'-''
et
Sed Deus
interius
in ho-
lUo operante dabat Deus, qui dando Et nunc operantibus'cunctis, humana sunt opera, sed Dei sunt munera.
'-'
non
deficit.
Optat.
'2*"
mine
absolvendi ab actuali.
Alexand. de Hales.
Remissio peccatorum, sive per baptismum sive per alia sacramenta donetur, proprie Spiritus Sancti
|
Summ.
^^^
Memb.
1.
est;
et ipsi
soli
hujus
efficientise
privilegium manet.
Tract,
Arnald.
Abbas
Bonaevallis,
de
sibi
>
Baptismo
'-* '^^
Christi.
v. 18, 19.
tice et discretive
2 Cor.
Clavisquae etconscientiamadeonfesaperit, et
sionem peccati
gratiam ad
feterni-
tatem mysteriisalutarisineludit.
Taurin. dc Natali Petri
ct
iMaxini.
Pauli, Horn. v.
v.]
OF THE
1'IUESt''s
POWER TO FGIUJIVE
the confession
healthful
SIXS.
121
to
of
sin,
and include
;"
the grace
of the
niysterv
unto eternity
Maximus Taurinensis speaketh of it. This is that powermeans which God hath sanctified for the washing away
Now ye are clean, saith our Saviour to his apostles, through the word which I have spoken uiito you. And whereas every transgressor is
of the pollution of our souls.
'^^
according
cords of his own sins^ the apostles, commission given unto them by their Master, that whatsoever they should loose on earth, should be loosed in heaven, did loose those cords " by the word
^'''^holden
icith
the
to
the
Scriptures,
and exhorlikewise
unto virtues," as
St
'^'^
saith
St Jerome.
Thus
doth
a
word of
kind
that
Ambrose note, that " ^''^sins are remitted by the God, whereof the Levite was an interpreter and
of an executor ;" and in that respect concludeth, " ^^the Levite was a minister of this remission." As the Jewish scribes therefore, by ^^^ taking away the key of knowledge, did shut up the kirigdom of heaven against
is
instructed unto
the
king-
unto his hearers the door of unlock that kino-dom unto them
God
herein
'^^jfo
open
'men''s
eyes,
and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ. And here are we to understand that the ministers of C'hrist, by applying the word of God unto
the consciences of
men, both
partly
in
public and in
partly
private,
do
of
sins,
operatively,
et
John XV. 13. Vide Ephes. v. 2fi; August, in Evangel. Johan. Tract.
Prov.
V. 22.
|
Hieronym.
cap. XIV.
'''''
lib.
vi.
Comment,
in
Esai.
LXXX.
'32
'"^
Cain,
quisque constringitur.
tantes
cap. 4.
'^'
! '
magistrum suum qui eis dixerat, Qua;cunque solveritis super terram, erunt
soluta
et in
cceIo.
est.
'"'
Luke
Matt.
xi. .52,
compared with
i^'
fllatt.
Solvunt autem
Dei,
et
eos
xxiii. 13.
''''
apostoli
semionc
ct
testimoniis
xiii.
.")2.
Acts xiv.
27.
scripturarum,
cxhortattonc
virtutum.
''^
Acts xxvi.
1.
122
[chat.
Operatively, inasmuch as
God
is
ing of the Gospel as a means of '^"conferring his Spirit upon the sons of men, of ^'^ begetting them in Christ, and of
them; whereby the remis^*^ preaching the baptism of repentance for the remission of sins, and teaching ^^'^the people, that they should believe on him which should come after him, that is, on Christ Jesus, is said to ^^^turn many of the children of Israel to the Lord their God, and the disobedient to the wisdom of the just, by ^^'^giving knowledge of salvation to God''s people, unto the remission Not because he had properly any power of their sins. given him to turn men's hearts, and to work faith and repentance for forgiveness of sins, when and where he thought but because he was trusted with the ministry of the good ''"word of God's grace, which is able to convert and quicken men's souls, and to give them an inheritance among all By the powerful application of them which are sanctified. which word, ^^^he who converteth the sinner from the error of his way, is said to save a soul from death, and to hide For howsoever in true propriety a multitude of sins. '*'the covering of sins, the saving from death, and turning of men from their iniquities, is a privilege peculiar to the Lord our God, unto whom alone it appertaineth to ^''"reconcile the world to himself, by not imputing their sins unto them ; yet inasmuch as he hath committed unto his ambas"^working
sion
faith
is
and repentance
in
of sins
obtained.
Thus John
sadors
that
the
^^^tvord
of reconciliation,
they,
in
performing
said to be
work of their ministry, may be as rightly employed in reconciling men unto God, and
remission
procuring
^^~
deliver a going down into the pit, when they declare unto him his righteousiiess, and to ^'"^save their hearers, preach unto them the Gospel, by ivhich they /hen they
of
their
sins,
as
they
are
said
to
man from
^'"^
are saved.
i Acts
'*'
X. 44
iv.
Gal.
;
iii.
2 Cor.
iii.
6.
'48 149
Cor.
15
;
Gal.
iv. 19.
142
iii.
Rom.
;
X. 17
John
xvii.
20
Cor.
i.
18
150
Thess.
i.
10
Acts
iii.
26
Matt.
"
Acts xiv. 27, and xxvi. 18, 20. 143 '** Acts xix. 4. Mark i. 4. ' Luke i. 16, 1?. " Ibid. vers. 775
'''
i.
21.
2 Cor. V. 19.
'51
Ibid.
152
153
'54
Acts XX. 32
Psal. xix. 7,
and cxix.
24.
50, 93.
Cor. XV.
1,
2; Acts
xi. 14.
V.j
123
to
For
^^^
as the
word
is
itself
is
said
be
so
in
^^'''is
the
work which
effectually
wrought
them that
it
in truth
And
as they
epistle,
believe
iii.
by
that
as
word are
to
say,
said
to
be their
verse
2 Cor.
2,
the
epistle
it
is
expounded
to
in
sins,
the
man-
ner forgiveness of
appertain
that
in
is
the
believers,
may
to say, the
For
Optatus speaketh in the matter of baptism, ' '^'not the minister, but the faith of the believer, and the Trinity, do bring these things unto every man." And where the preaching of the Gospel doth prove ^^"^the
very deed, as
power of God unto salvation, only the weakness of the external ministry must be ascribed to men; but ^^'^the excellency of the power must ever be acknowledged to be of God, and not of them: ^^^ neither he that planteth being here any thing, neither he that watereth, hut God that giveth the increase. For howsoever in respect of the former, such
take pains in the Lord's husbandry may be accounted Geov Gvvepyoi, as the '^^ Apostle termeth them, labourers together with God, (though that little piece of service itself also be not performed by their own strength, but according to the grace of God which is given unto them) ; yet " "'^that which followeth, of giving the increase, God effecteth not by them, but by himself. This," saith St Augustine, " exceedeth the lowliness of man, this exceedeth the sublimity of angels; neither appertaineth unto any, but unto
as
^^'^
the
Now,
sities
as the Spirit of
God doth
to
every
man
severally
as he will, but
'" John
156
'"^
maketh us
xvii. 20.
ii.
1^3
Jam
Deus
Thess.
res
13.
rei
incrementum
seipsum
tateni,
| i
non per
illos,
sed per
Has
facit.
Excedit hoc
humanam
Optat.lib.
i.
v. 18,
contraDonatist.
i.
Rom.
2 Cor.
16;
Cor.
Di.
]
lam, Trinitatem.
Tract,
Aug.
in
Evang. Johan.
1
iv. 7.
9.
ISO '62
Cor.
iii.
7}
lxxx.
Cor. xii. 11.
'"*
'*
Cor.
ii.
12.
124
ANSWER TO A JESUIT
to
CHALLENGE.
[chap.
us of God
New
Testament, being
not
faith
^^'^'made
only ordained to be God's instruments to work and repentance in men, for the obtaining of remission of sins, but also to declare God's pleasure unto such as believe and repent and in his name to certify them, and
;
give
given,
assurance
to
their
^^^^
consciences,
this
that
their
sins
are for-
ministry of the Lord Jesus to testify the Gospel of the grace of God, and so by their function being appointed to be witnesses rather than conferrers of that grace. For it is here with them in the
received
loosing, as
it
they
having
is
in the
in,
they are
tvrath of
brought
like
binding part of their ministry, where unto those seven angels in the
^''**
which pour out the vials of the '''" having vengeance ready against all disobedience, and a charge from God to ^'"cast men out of his sight; not because they are properly the avengers, for that '"Hitle God challengeth unto himself, or that vengeance did any way appertain unto them, (for ^'"it is written, Vengeance is mine ; I will repay, saith the Lord,) but because they were the denouncers, not the inflicters, of
God upon
the
earth,
this
vengeance.
So though
it
and
to
destroy, or on
'''in
yet he
said to
to plant it whose mouth God put those words of his, is be set by him over the nations, and over the king-
and
doms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant; as if he himself were a doer of those great matters, who was only ^'^ ordained to he a prophet unto the nations, to speak the things unto them which God had commanded him. Thus likewise in the thirteenth of Leviticus, where the laws are set down that concern the leprosy, which was a type of the pollution of sin, we meet often with these speeches: ^~^the priest shall cleanse him, and ^'~the priest shall pollute him, and
in
''
the
1
shall pollute
Cor.
6.
1.
i7 '69
Acts xx.
2 Cor. x.
14.
fi.
'6
Rev. xvi.
.7er.
lepevi.
1.
"0
XV.
1.
'"
)T^'27^
IK^JU"
Kal
fiiaveZ
avTov
"^ Rom.
'''3
xii.
i/oeu>,'.
.Ter. xviii. 7,
''"
175
in3n
lDNDtt>
NOa
judvati
niai/el
'"^
Jer.
i.
0,
10.
Ibid. vers. 5, 7.
avTov 6
itpev's.
]
him
;
OF
125
'""not, saith
him
to
be
polluted
who
Wherebefore did seem unto many to have been clean." Jerome, herein St (following sentences of the upon the Master and being afterwards therein followed himself by many others) observeth, that " '**"in remitting or retaining sins, the priests
of the Gospel have that right
priests
and
office
which
the
legal
had of old under the law in curing of the lepers. These therefore," saith he, " forgive sins or retain them, whilst they shew and declare, that they are forgiven or
retained
For the priests put the name of the by God. Lord upon the children of Israel, but it was he himself that The place that blessed them, as it is read in Numbers."
he
hath
reference
unto
is
in
the
sixth
chapter
of
that
commanded to bless the people by saying unto them, The Lord bless thee, &c. and then it So they shall put followeth in the last verse of that chapter my 7iame upon the children of Israel, and I will bless them. Neither do we grant hereupon, as the ^*' adversary falsely chargeth us, that " a layman, yea, or a woman, or a child,
:
all
calumniators
and
liars,
" or a parrot
may
all
As
if
power; where we are taught, that the kingdom of God is Indeed, if the priests by their not in word, but in power. office brought nothing with them but the ministry of the bare letter, a parrot peradventure might be taught to sound God hath but we believe, that that letter as well as they
^""-^
made them
the
letter,
able ministers of the New Testament, not of but of the Spirit: and that the Gospel ministered by them ^^*cometh unto us not in word only, but also
'"* Contaminatione contaminabit eum, baud dubium, quin sacerdos, non quo contaminationis auctor sit, sed quo ostendat eum contaminatum qui prius mundus plu-
Deo
Israel,
rimis videbatur.
cap. xxiii.
"">
Hieron.
lib. vii. in
Esai.
sicutlegitur in Nunieris.
lib. iv.
'*"
Lombard,
lib.
iii.
Bellaniiin.
de
Pcenitent.
habent Evangelici
sacerdotes,
"" 2 Cor.
iii.
Hi
ergo
pec
""
Thess.
i. 5.
126
ANSWEll TO A JESUIT
CHALLENGE.
[CH.
much
assurance.
beauty to the feet of them that preach the Gospel of peace; that howsoever others may bring glad tidings of good things to the penitent sinner,
a special
^-^
as truly as they do, yet neither can they do it with the same authority, neither is it to be expected that they should do it with such power, such assurance, and such full satisfaction
to
the
afflicted
conscience.
The
speech
^^^to
of every
Christian,
the use
edifying,
may
minister
grace
unto
the
of hearers
and a private brother in his place may deliver sound doctrine, reprehend vice, exhort to righteousness, very commendably ; yet hath the Lord, notwithstanding all this, for the necessary use of his Church, appointed public officers to do the same things, and hath given unto them a peculiar ^^~power for edification, wherein they may boast above others, and in the due execution whereof God is pleased to make them instruments of ministering a more plentiful measure of grace unto their hearers than may be ordinarily looked for from others. These men are appointed to be of God's high commission ; and therefore they may ^^^ speak, and exhort, and rebuke with all authority : they are God's ^^^ angels and ambassadors for Christ, and therefore, in delivering their message, are to be received as an angel of God, yea, as Christ Jesus : that look how tlie prophet Isaiah was comforted when the angel said unto him, ^^~ Thine iniquity is taken away, and thy sin purged; and the poor
^"^^
^"^^
woman
in the
;
^'^^
Thy
sins
are forgiven
mouth of
the minister,
pared the truth of God's word faithfully delivered by him, with the work of God's grace in his own heart; according
an angel or a messenger of a thousand, to declare unto man his righteousness ; then will God have mercy upon him, and say. Deliver him from going down into the
to
that of Elihu
^^*If there
be
one
pit,
J have
received a reconciliation.
For
as
it
is
the office
>85
'87
Rom.
X. 15.
186
Ephes.
Rev.
i.
iv. 29.
'30 '92
2 Cor.
V. 20.
's'
Gal.
iv. 14.
vii. 48.
2 Cor. X. 8, and
ii.
xiii. 10.
189
Isai. vi. 7.
'93
Luke
"8 Tit.
15.
20.
'9^
Job
OK THE nilEST
POWER TO FOUGIVE
to ''''pray
SINS.
127
stead that
listened
we would
he reconciled to
God;
so
unto this motion, and submitted ourselves to the Gospel of peace, it is a part of his office likewise to declare unto us in Christ's stead, that we are reconciled to God
and
^^^in
who
to us-wai'd,
him Christ himself must be acknowledged to speak, by this means, is not weak, but is mighty
will
in us.
we
do properly,
that
as
directly,
their
and absolutely
that
in the
is,
unless
we acknowledge
God, and all his creatures as so many demi-gods under him. For we " '"'must say," if we will be drunk with the drunken, " that
high priest sitteth
temple of
God
in this
is
the fulness of
all
;
graces, because
he alone giveth a
indulgence of
all sins
that this
may
we
we have received.'''' Nay, we must acknowledge, that the meanest in the whole army of priests,
that followeth this king of pride, hath such fulness of
derived unto
before men,
the
priest
power him for the opening and shutting of heaven " that "* forgiveness is denied to them whom
not
forgive
;""
will
is
and
his
absolution
conferreth
it,
on
the
other side
grace
by
as they '"^expound
effecteth
"
actively,
the grace of
in
such as receive
fire
it:
that
"
'^'"as
the wind
and dispel the clouds, so priesfs absolution scatter sins, and make them away ;" the sinner being thereby immediately before God, howsoever that sound conversion of
doth the
to
vanish
acquitted
heart
be
"*
198
Negatur remissio
iii.
illis
quibus no-
luerint sacerdotes
Pccnit. lib.
^^^
remittere.
2.
BeUar. de
esse
plenitudinem
omnium
gratiarum,
ut competat
cap.
Active
et
proxime
atque instru-
tiam
sibi,
omnium peccatorum,
mentaliter
-"o
efficit
gratiam justificationis.
ii.
quod de primo principe Domino dicimus, quia de plenitudine ejus nos omnes
accepimus.
cap.
1.
Ut
flatus extinguit
ignem
et dissi-
De Regimine Principum,
Opuscula Thomje,
peccata dispergit,
et
evanescere
facit.
Id.
Num.
20.
de Popnit.
lib
iii.
cap. 2.
28
in
ANSWER TO A JESUIT
CHALLENGE.
[cHj
wanting
^"'a
conditional
as
these,
For " If
in
thou dost believe and repent as thou oughtest to do," is, these men's judgment, to no purpose, and can give no security to the penitent seeing it dependeth upon an
;
uncertain
condition.
Have we
not
unto them,
vobis
as ~-Optatus
did unto
Donatists
.'*
Nolite
dominium vendicare. No man the royal prerogative of our Lord and Master." may challenge this absolute power of the keys, but ^'/(e that hath the key of David, that openeth and no man shutteth, and shutteth and no man openeth ; he to whom -^ the Father hath given power over all Jlesh, yea, ~^^all power in heaveti and in earth ; even the eternal Son of God, who hath in his hands '^^'^the keys of death, and is able to
majestatis
''^~
quicketi ivhom
he
will.
The
proclaim
they are
treaty
ministers of the
Gospel
peace
:
may
that
not
war
or
conclude
betwixt
God
and
in
man
this
according to their
^'^'^
own
discretion
ambassadors for
proceed
Christ,
and therefore
the
instructions
;
are
to
according to
which
which if they have received from their sovereign their commission therein go beyond do transgress, they and their but they do not Trpeafieueiv Traftairpea^eveiv,
they
authority for so
St Gregory, and following
much
~"in
is
plainly
void.
The
bishop, saith
the Fathers in
him,
"
are
under
his charge,
Whence it will, and not the merit of the causes. Cometh to pass, that he depriveth himself of this power of binding and loosing, who doth exercise the same accor dingto his own will, and not according to the manners of them That is to say, he maketh which be subject unto him." himself worthy to be deprived of that power which he hath
own
-"'
ditis
jii_
suae
voluntatis motus,
non autem
202
Optat.lib.
V.
203
Rev_
7,
Unde
fit,
ut
205
John
V. 21.
qui banc pro suis voluntatibus, non pro subjectorum moribus exercet. Greg, in Evangel. Homil. xxvi. Concil. Aquisgran. sub Ludovico Pio, cap. 37.
: ;:
v.]
OF THE PllIEST
^^
POWER TO FORGIVE
SIXS.
129
Master of the sentences, and ^^^Semeca in his gloss upon Gratian, would have St Gregory's meaning to be expounded,) and pro tanto-, as hath been said, actually voideth himself of this power; this unrighteous judgment of his given upon earth being no ways ratified, but absolutely For he who by his disannulled, in the court of heaven.
thus abused, (as the
is appointed to be a minister of ~^'Hhe word of truth, no power given him to ^^^do any thing against the truth, hut for the truth ; neither is it to be imagined that the sentence of man, who is subject to deceive and be deceived, should any ways prejudice the sentence of God, whose -"judgment we know to be always according to the truth. Therefore doth Pacianus, in the end of his first
office
hath
epistle
to
at
that
now-a-days it is; but "^"^with great pondering of the matter and with great deliberation, after many sighs and shedding of tears, after the prayers of the whole Church, pardon was
so
not
denied
unto
true repentance,
him.''''
that
Christ
a
being
to
judge, no
man
should prejudge
And
little
before,
by whose ministry this was done " ^''He shall give an account,"''' saith he, " if he have done any thing amiss, or if he have judged corruptly and Avickedly. Neither is there any prejudice done unto God, whereby he but in the might not undo the works of this evil builder meantime, if that administration of his be godly, he continueth Wherein he doth but tread a helper of the works of God."
speaking of the bishop,
;
in
the steps of St Cyprian, who at the first rising of the Novatian heresy wrote in the same manner unto Antonianus " 2'^ do not prejudice the Lord that is to judge, but
We
^"'
Qui indignos
Petr.
mine, post multos gemitus efFusionemque lacrymarum, post totius ecclesia? preces, ita veniam vera; poenitentiae non negari, ut judicature Christo
-'"
nemo
vel
prsjudicet.
Ibid.
si
^" Privat, id
est,
meretur privari.
Reddet quidem
fecerit,
ille
si
rationem,
quid
perperam
judicarit.
corrupte et impie
Nee
pia
praejudicatur
Deo, quo
Ephes.
2 Cor.
i.
13;
James
i.
18.
minus mali
;;
a;dificatoris
ilia
opera rescindat
='3 ^'^
xiii. 8.
^u
^^^
q.
interea,
si
jutor Dei
Pacian. Epist.
^'^
i.
operum perseverat. Id. ibid. 218 JS'eque enim pra-judicamus Domino judicature, quo minus si pcrnitentiam ple-
Magno
pondere magnoque
libra-
nam
et
130
that he,
if
AXSWER TO A JESUIT
CHALLENGE.
to
[chap. be
full
and just, he may then ratify that which shall be here ordained by us; but if any one do deceive us with the semblance of repentance, God (who is not mocked, and who beholdeth the heart of man,) may judge of those things which we did not well discern, and the Lord may amend the sentence of the
servants."
It
Hereupon St Jerome, expounding those words, Daniel iv.24, may he God will pardon thy sins, reproveth those men of
" ^'^When blessed Daniel," saith he, " who knew things to come, doth doubt of the sentence of God, they do a St Basil rash deed that boldly promise pardon unto sinners." also resolveth us, that " --the power of forgiving is not given absolutely, but upon the obedience of the penitent, and his For it is consent with him that hath the care of his soul." " -^'Thou hast begun to esteem in loosing as it is in binding. thy brother as a publican," saith St Augustine, " thou bindest
him upon
earth
For
So when the priest saith, " I absolve thee," Maldonat confesseth that he meaneth no more thereby but "-"As much as in me lieth, I absolve thee;" and Suarez acknowledgeth that it implicitly includeth this con" Unless the receiver put some impediment;" for dition, which he allegeth the authority of St Hugo de St Victory, lib. ii. de Sacramentis, p. 14, sect. 8, affirming, " ^-Hhat this
'^"^
signify the
power and
And
ratum tutum
facial
;
quod a nobis
deluserit,
fjLeXovfxevov
ai/Tov
t?]<;
xl/v^rjs.
Basil.
si
simulatione
his quae nos
Deus,
qui
non
Regul. Brevior. Qusest. xv. -2' Ccepisti habere fratrem tuum tan-
quam publicanum
Sed ut juste
minus perspeximus
i.ii. sect. 11, edit.
judicet,
alliges,
vide
nam
4.
injusta
et servorum sententiam
Dominus emendet.
Goulart.
August, de
Cypr. Epist.
2'^
Cum
rorum,
de sententia Dei dubitet, rem temerariam faciunt, qui audacter peccatoribus indulgentiam poUicentur. Hie-
Quantum in me est, ego te absolve. Maldonat. Tom. ii.de Poenitent. part. iii.
Thes.
2^^
5.
Fr.
ronym.
Suarez. in Thorn.
sect. 2,
-2*
Tom.
220 'jj
Num.
20.
vir-
iioovvTO^,
Kal
<7Vfx(f)u)via
; ;
^]
OF THE PllIKST
I'OWEll
TO FORGIVE SINS.
131
""^God
judgment of the Church, which sometimes judgeth by surreption and ignorance Avhcreas God doth always judge according to the truth." So the priests " ^-''sometime declare men to be loosed or bound who are not so before God with the penalty of satisfaction or excommunication they sometime bind such as are unworthy, or loose them they admit them that be unworthy to the sacraments, and put back them that be worthy to be admitted." That saying therefore of Christ must be understood to be verified " in them," saith he, " whose merits do require that they should be loosed or bound. For then is the sentence of the priest approved and confirmed by the judgment of God and the whole court of heaven, when it doth proceed with that discretion, that the merits of them who be dealt withal do not contradict the same: whomsoever therefore they do loose or bind, using the key of discretion according to the parties' merits, they are loosed or bound in
the
;
:
heaven, that
is
to say,
with
God
Thus
far the
who
is
men, who generally agree that the power of binding and loosing, committed to the ministers of the Church, is not absolute, but must be limited with clave non errante, as
being then only of force "-'when matters are carried
right judgment,
the keys.
with
and no error
is
committed
in
the use of
reserved unto
^-^
Our Saviour, therefore, must still have the him of bein<r the absolute Lord over
quod non
curiae
privilege
his oivn
approbatur
et confirmatur,
cum
ita
semper sequitur Deus ecclesife judicium qusB per surreptionem et ignorantiam interdum judical ; Deus autem semper judical
non contradicant.
cretionis
Quoscunque ergo
sol-
secundum veritatem.
iv.
Petr.
Lombard.
f.
reonim meritis,
ca?lis,
solvuntur vel
Sentent. lib.
^^^
Distinct, xviii.
ligantur in
id
est,
apud
et
Deum;
Aliquando enim ostendunt solutos vel ligatos, qui ita non sunt apud Deum
et
approbatur
confirmatur.
Id. ibid. h.
Vide Gabriel.
Biel, in eand.
tionis
sol-
i. lit. b,
vunt
Quod
et
non
errante,
tinet,
recto
judicio
procedens, re-
dum
est
hoc in
illis,
retinet, in
Johan. xx.
liJ
132
house:
as
it
ANSWER TO A JESUIT
is
CHALLENGE.
[chap. be esteemed
sufficient for
"**
Moses was,
wherein
be
The
place
they
steward's
place
and the
-~''that it is
man
found
faithful.
office
They may
steward did, and presume to strike out their Master's debt without his direction and contrary to his liking. Now, we know that our Lord hath given no authority unto his stewards to grant an acquittance unto any of his debtors, that bring not unfeigned " ^^^ Neither angel nor archfaith and repentance with them.
themselves in their
as the ''^unjust
unless
Lord himself, (who alone can we have sinned, doth release us, we bring repentance with us," saith St Ambrose and
am
Eligius, bishop of
Noyon,
in his
Before all things it is howsoever you desire to receive the imposition of our hands, yet you cannot obtain the absolution of your sins before the
divine
piety
shall
"
^"^
vouchsafe
to
absolve you
that
it
by
the grace
in
of compunction."
To
the
think,
therefore,
lieth
the
sins,
power of any
without
repenting
as
in
priest
truly to absolve a
man from
his
implying
he
the
condition
to
of
is
his
" believing
presumption
dareth
ought
highest
do,"
both
and and
madness
for
idle
degree.
this
Neither
Cardinal
better
Bellarmine,
who censureth
conditional absolution in us
and superfluous,
matter, assume
of the
For he when
the
"
^^^saith,
228
23
Heb.
X. 5, 6.
=29
Cor. iv.
2.
tur.
Luke xvi. 68. 23' Nec angelus potest, nee archangelus Dominus ipse, (qui solus potest dicere. Ego
:
Nam
qui
dicit,
Ego
te baptizo, vel
cum non
ignoret, multis
Ambr.
modis
fieri
posse, ut
mirum
si
is,
est,
manuum
nos-
videtur, forte
in-
dispositus, aut
illis
obicem ponat.
est,
Igitur minister
verbis
in se
quod
sacramentum
v.]
OF THK PRIEST
POWEH TO I'ORGIVE
as
SINS.
133
to pass that
although
seemeth
those
words
namely,
(for
if
he
call
who
it)
receive
this
sacrament"
so
they
"peradventure hath no intention to receive it, or is not rightly Therefore the disposed, or putteth some block in the way. minister," saith he, " signifieth nothing else by those words, but that he, as much as in him lieth, conferreth the sacrament of reconciliation or absolution, which in a man rightly
disposed hath virtue to forgive
all
his
sins."
Now,
that contrition
is
and
justification, is a
matter
But mark yet the determined by the Fathers of -^ Trent. They equivocate with us in the term of contrition, mystery.
and make a distinction thereof into perfect and imperfect.
The former
call trition,
sins,
of these
Avhen
is
contrition properly
itself it
attrition, which,
howsoever in
priest,
yet
the
interposeth
himself in
the business,
is
us
that
"
is
^^ attrition
made
contrition;" that
from a
-'''repentance
as
the
reprobate
may
tion
by
made
so
fruitful
that
shall
it
serve
the
turn
'~^~
for
as if
godly
sorrow
which worketh repentance to salvation not to be repented of. By which spiritual cozenage many poor souls are most miserably deluded, while they persuade themselves, that upon the receipt of the priest's acquittance, upon this carnal sorrow of theirs, all scores are cleared until that day and then beginning upon a new reckoning, they sin and confess, confess and sin afresh, and tread this round so long and so till they put off all thought of saving repentance
; ;
the
the
^^*
blind
following
the
blind,
both
at
last
fall
into
pit.
solutionis impendere,
homine
tendi.
disposito peccata
Iloniani
Correctores Gloss.
i.
(Jratiani
;
de
alii
P<rnitent. Uist.
in principio
et
Rellarmin. de
passim.
2'"'
4.
237 238
fit
contritio.
134
"
ANSWER TO A
^^^Evil
JESUIt's
CHALLENGE.
[cHAP.
saith St
and wicked, carnal, natural, and devilish men," Augustine, " imagine those things to be given unto
their
them by
seducers which
are
only
the gifts
of God,
whether sacraments or any other spiritual works concerning But such as are thus seduced their present salvation."
may do
himself:
well
to
listen
little
to
this
grave admonition of
let
St Cyprian:
it
"
is
-^"Let
no man deceive,
that
no man beguile
the
Lord alone
sins,
He
us,
against him,
grief for
who
whom God
sins.
Man
cannot be greater
than God, neither can the servant by his indulgence remit or pardon that which by heinous trespass is committed against
the
Lord
the
lest
to
him
that
is
is said.
be added as a Cursed
man
that pzitteth
his
trust in
man.''''
Whereupon
Augustine sticketh not to say, that good ministers do consider, that " "*^they are but ministers, they would not be held for judges, they abhor that any trust should be put
St
in
them ;" and that the power of remitting and retaining sins is committed unto the Church, to be dispensed therein, " "^^-not according to the arbitrament of man, but according
to
the arbitrament
of God."
their
Babel upon another ground, that the " ^^^ Christ hath appointed priests to be judges upon earth,
foundation
of
with such power that none, falling into sin after baptism, may be reconciled without their sentence;" and hath "^"put
239
Cyprian,
bitrantur, qua?
munera Dei
sunt,
haberi nolunt,
cunt.
^*-
spem
in se poni exhorres-
operationes,
circa
prsesentem
contra
salutem.
Donatist.
j
August, de
lib. iii.
240
Baptism,
se fallat,
Non secundum
arbitrium hominum,
Id.
cap. ult.
deBap-
Nemo
nemo
se decipiat:
cap. 18.
solus
Dominus
misereri potest.
Veniam
sunt,
peccatis, quae in
ipsum commissa
super terram
cum
ea potestate, ut sine
Deus
Bellarmin. de
Homo Deo
iii.
cap. 2.
esse
non potest major ; nee remittere aut donare indulgentia sua servus potest, quod
in
dietligandi,remittendietretinendi peccata
Dominum
:
delicto graviore
et
commissum
cri-
est
ne adhuc lapso
hoc accedat ad
hominum, a Christo Domino per Spiritum Sanctum fuisse positum liquido constat. Baron. Annal. Tom. i. Ann. 34, sect. 197-
v.]
135
the authority of binding and loosing, of forgiving and retaining, the sins of
men
in their arbitrament."
Whether
judges
in
some
we
will not
saying of St Jerome,
that
"
"''having
the
sort
they judge
after
succeed them in the government of the Church, " ^"^ obtain a principality of judgment from above, that they may in God's stead retain the sins of some and release the sins of others." All the question is, in what sort they do judge, and whether the validity of their judgment do depend upon the truth of the conversion of the penitent wherein if our Romanists would stand to the judgment of St Jerome or St Gregory, one of whom they make a Cardinal and the other a Pope of their own Church, the controversy betwixt us would quickly be at an end. For St Jerome, expounding that speech of our Saviour touching the keys of the kingdom of heaven, in the l6th of St Matthew, " =^'"the bishops and priests," saith he, " not
as
;
;"
understanding this place, assume to themselves somewhat of the Pharisees' arrogancy, as imagining that they may either
whereas
it
is
life
of the parties,
book of Leviticus to shew themselves to the priests and if they shall have the leprosy, that then they shall be made unclean by the priest. Not that the priest should make them leprous and unclean, but
In
the
we
they are
commanded
et si
quodammodo
lepram habuerint, tunc a sacerdote immundi fiant non quo sacerdotes leprosos faciant et immundos ; sed quo habeant
:
retineant,
Dei quibusdam peccata quibusdam relaxent. Gregor. Homil. XXVI. in Evangel. -'*' Istum locum episcopi et presbyteri non
intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio, ut vel damnent innocentes, vel solvere se noxios
mundus quive immundus Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit; sic et hie
disfernere qui
sit.
non eos qui insontes sunt vel noxii, sed pro officio suo, cum peccatorum audierit
varietates, scit qui ligandus sit quive sol-
arbitrentur;
tia
senten-
vendus.
cap. xvi.
Hieronym. Comment,
in Matt.
Legimus
136
ANSWER TO A
JESUIt''s
CHALLENGE.
[CHAP.
who was a leper and who was who was clean and who unclean. priest doth make the leper clean or
doth bind or loose;
;
ing to his
he heareth the variety of sins, he knoweth who is to be bound and who to be loosed." Thus far St Jerome. St Gregory likewise, in the very same place from whence
office,
which
he
spake of should
step
being therein
also
followed
by step by the Fathers of the Council of Aquisgran causes ought to be weighed, and then the power It is to be seen what of binding and loosing exercised. the fault is, and what the repentance is that hath followed after the fault; that such as Almighty God doth visit
"
^^"^The
those
may
absolve.
then true,
Judge.""
when
it
And
first
this
do they
all
by
that which
we read
that
John
that
xi. 44,
Christ did
himself,
of
give
life
to
him
was dead by
and then commanded others to loose him and let him go. " ^^^ Behold,'" say they, " the disciples do loose him being now alive, whom their Master had raised up being dead. For if the disciples had loosed Lazarus being dead, they should have discovered a stench more than a virtue. By which consideration we may see, that by our pastoral authority we ought to loose those whom we know that our Author and Lord hath revived with his quickening grace." The same application also do we find made, not only by
-*^
solvunt,
quem
Si
magister
resuscitaverat
mortuum.
enim
discipuli
Lazarum
os-
Videndum est qua; culpa, aut quae sit poenitentia secuta post
mortuum
tenderent
sideratione
solverent,
foetorem magis
culpam
ut quos omni-
quam
virtutem.
Ex qua
con-
intuendum est, quod illos nos debemus per pastoralem auctoritatem solvere,
Tunc enim vera est absolutio prsesidentis, cum EBterni arbitrium sequitur Judicis.
Gregor. in Evangel. Horn. xxvi. Concil.
Idem
xi.
Hom.
Aquisgran. sub Ludovico Pio, cap. 372^9 Ecce ilium discipuli jam viventem
Tom.
Colon.
VII. Biblioth.
v.]
OK
SINS.
137
-^"
Peter Lombard and another of the schoolmen, but also by Judocus Clichtoveus, not long before the time of the Council " -'' Lazarus," saith Clichtoveus, " first of all of Trent.
came forth
alive
by
way
first inwardly by himself quicken the sinner, and afterwards absolveth him by the priest's ministry. For no sinner is to be absolved before it appeareth that he be amended But inby due repentance, and be quickened inwardly. wardly to quicken the sinner is the office of God alone, who saith by the Prophet, / am he that blotteth out your
iniquities.''''
The
and
sincerity
;
which
-^~ If ye forgive men their your heavenly Father will also forgive you
tres,
but
not
men
their
trespasses,
neither
will
your
Father forgive your trespasses. And in this respect, as is observed by Sedulius, " '^^in other men's persons we are
either absolved or
bound
"
25J
graviusque
solvit!
Nectimur, alterius
si
Suppose now, that a man who cannot find in his heart to the wrong done unto him by another, is absolved here by the priest from all his sins, according to the usual form of absolution ; are we to think that what is thus loosed upon earth, shall be loosed in heaven ? and that Christ,
forgive
-'"
P.
Lombard,
lib. iv.
Seatent. Dist.
nam
XVIII.
lit. f.;
Alexand. de Hales.
Summ.
appareat vivificatus.
terius
autem
inest,
xxi. I\lemb.
1,
&c.
Ego sum
qui
ex sepulchre,
et
deinde ut solveretur a
vestras.
lib.
vii.
Clichtov. in
cap. 23, inter
Domino
Evangel. Johan.
jussum
prius
est;
Opera
^^-
Cyrilli.
vi. 14, 15,
Matt.
jr,
and
xviii.
3,"i.
Dominus
253
vificat,
postea vero
aut ligamur.
Paschalis
ministerium absolvit.
Id. lib.
ii.
Paschal. C'ann.
138
to
ANSWER TO A
the priest's
JESUIT's
CHALLENGE.
[cHAP.
make
word
true,
will
make
his
And what we
be understood
eousness
;
love of
God and
the
whereof
is
not to be
supplied by the
absolution
of any
priest.
It
observed,
for a special
difference betwixt
sin
one
^^'
hated
for
The
do our adver^^'^
;
make betwixt
contrition
and
attrition
that
the
God
and of righteousness, in the other from the fear of punishand yet teach for all this, that ^^" attrition, which they confess would not otherwise suffice to justify a man, being joined with the priest's absolution, is sufficient for that purpose; he that was attrite being by virtue of this absolution made contrite and justified, that is to say, he that was led only by a servile fear, and consequently was to be ranked among disordered and evil persons, being by this means put in as good case for the matter of the forgiveFor they ness of his sins as he that loveth God sincerely. themselves do grant that ^^''such as have this servile fear, from whence attrition issueth, are to be accounted evil and to which disordered men by reason of their want of charity purpose also they allege that saying of Gregory, Recti diligunt te, non recti adhuc timent te: " Such as be righteous love thee, such as be not righteous as yet fear
ment
thee."
taken
an
order
notwithstanding,
that
non
them, by assuming
we know,
unto
threatened
that
it,)
and
making men
friends
with
God
For have not the love of God dwelling in them. although Ave be taught by the word of God, that ^'^^pei'fect
Oderunt peccare boni virtutis amore. lib. i. Epist. xvi. 25 Fatemur enim perfectum odium peccati esse illud quod ex amore Dei justitia3et ideo
-'*
'
^'^ ssa
Id. ibid.
Horat.
Argumentum
queprocedit:
^.
.,.
-^^
,
Prov. xvii.
..
1.5.
Bel'
'
^fii
ijofm
jv. 18.
OF THE PRIEST
casteth
POWER TO FORGIVE
SINS.
139
out fear; that we '^'^'~have not received the of bondage to fear again, hut the Spirit of adoption, whereby ive cry, Abba, Father ; that Mount Sinai (which
love
spirit
it to fear and quake) -*'^engenbe cast out with her children from inheriting the promise; and that ^''^ without love both we ourselves are nothing, and all that we have doth profit us nothing; yet these wonderful men would have us believe, that by their word alone they are able to make something
come unto
is
to
of this
nothing
that
fear
without
love
shall
make men
out
fear
that whether
men come by
the
way of Mount
Sinai or
lical
all
whether they have legal or evangerepentance, they have authority to absolve them from
Sion,
Mount
power to confound and to give unto a servile fear, not the benefit of manumission only, but the privilege of adoption also, by making the children of the bondwoman children of the promise, and giving them a
their sins.
if
it
As
did
lie
in
their
God's
testaments
at
their
pleasure,
of her that
^^'^
is free.
is
doctrine
of
certain,
And
all
under heaven are not able to give us a discharge from our sins, and deliver us from the wrath to come. Except
^'^'^
ye
be
converted, ye
^'^^
shall not
enter
into
the
kingdom of
is
heaven:
Repent,
Except ye
the
repent,
ye shall
all
all
perish,
in
the
Lord's saying in
'^'^
New
Testament.
And
the Old,
and
turn from
your
die,
transgressions,
make you a
whereby and a new spirit: for why will ye Now put case, one cometh to his house of Israel?
neiv heart
your transgressions; so Cast away from, you all ye have transgressed, and
-''-
Rom.
Heb.
1
viii. 15.
xii. 18,
28
-"''
Heb.
vi. 1.
^"3
-^
21. 31.
3.
facit, nisi
2.'),
odium
Vide Auctorem
-" -'
^*
libri
2,
de Veraet Falsa Poenitentia, cap. 17, inter Opera Augustini, Tom. iv.
Luke xiii. 3, 5.
Ezek.
140
ANSWER TO A
JESUIt's
CHALLENGE.
[cHAP.
of
a guilty conscience
resolution to
to cast
usually
such
cast
away
his sins, as a
man hath
if
in
a storm
away
he part not
with
into
them
his
this
man"'s soul,
who putteth
this,
head that such an extorted repentance as hath not one grain of love to season it withal,
which
will qualify
him sufficiently for the receiving of an absolution, by I know not what sacramental faculty that the priest is furnished withal to that purpose ? For all do confess with
St
Augustine,
dreadeth
that
" ^'Hhis
is
fear
but
punishment,
servile
is
carnal,
and therefore doth not crucify the flesh. For the willingness to sin liveth, which then appeareth in the work when impunity is hoped for but when it is believed that punishment will follow, it liveth closely, yet it liveth. For it would wish rather that it were lawful to do that which the law forbiddeth, and is sorry that it is not lawful because not spiritually delighted with the good thereof, but it is
; ;
it
doth threaten."
What man
then, do
we
toil-
jlesh
thereof;
that
without
all this
ado the
priest^s absolution
can
make
be
sufficient
for
the
blotting
out of
the
all
his sins
Or
are
we not rather
souls,
is a device invented by and to divert them from seeking that true repentance which is only able to stand them in stead ? and that such as take upon them to help lame dogs over the stile, after this manner, by substituting quid pro quo, attrition instead of contrition, servile fear
enemy
to
hoodwink poor
instead of ance,
-''
filial
love, carnal
are
physicians
iste
of
no
nay
such
as
minister
Mallet
Timor namque
est, et
enim
licere, et dolet
non
licere
quod lex
metuit
camalis
vetat;
malum
Cum
vero
pnpna creditur
secu-
August,
in
Psalm, ex viii.
v.]
141
poison unto
cine
for
men under
?
He, therefore, tliat will have care of his souFs health, must consider that much resteth here in the good choice of a skilful physician, but much more in the For, that pains that must be taken by the patient himself. them
every one
trusted
who beareth
tlie
name
of a priest
is
not
fit
to
be
matter of this moment, their own decrees may give them fair warning, where this admonition is ^'" twice laid down out of the author that wrote of true and false repentance: " ^'-^He who will confess his sins that he may
with a
find
grace,
let
;
him seek
lest,
for
how
to
while he
he be neglected by him who mercifully admonisheth and desireth him, that both fall not into the pit, which the And when the skilfullest priest that fool would not avoid." " '"'Ho is hath done his best, St Cyprian will tell them, that him that repenteth, to him that worketh, to him that prayeth, he can make the Lord of his mercy can grant a pardon
;
for such
men
enquire
this
themselves
like
exorbitant
to
find
them
that first assumed unto power of forgiving sins, we are the tents of the ancient heretics and
titito
schismatics,
who -'^promised
'"'"How many, themselves were the servants of corruption. saith St Jerome, " which have neither bread nor apparel when
they
themselves are
spiritual
^"2 Decret. de Popnit. Distinct, i.cap.88, Quern pcsniiet ; et Distinct, vi. cap. 1,
275
2 Pet.
ii. 19.
Qui
-''
vult.
I
Qui
Quanti panem non habentes et vestimenta, cum ipsi esuriant et nudi sint, nee habent spirituales cibos, neque Christi
276
aliis et ali-
gare et solvere
ne,
cum
negligens circa
illo,
monia
et
se exstiterit, negligatur
ab
qui
misericorditer
fo veam
monet
et petit,
ne
eum ambo in
nee
clementer ignoscere
referre,
potest in
acceptum
Cyprian.
Mosaicum, Provide alium quern mittas; aliudque mandatum, Ne qua;ras judex fieri, ne forte non possis Solus Jesus omnes auferre iniquitates. languores sanat et infirmitates; de quo scriptum est, Qui sanat contritos corde, et
alligat contritiones
et petierint
eorum. Hieron.
iii.
lib.
ii.
Comment,
in Esai. cap.
142
ANSWER TO A JESUIT
CHALLENGE.
[chap.
they
whom
thou
mayest send;
Ecclesiastic, vii. 6, Do not seek to he made a judge, lest peradventure thou be not able to take away iniquity. It is Jesus alone, who healeth all sicknesses and infirmities of
:
whom
trite
it
is
written,
Psalm
cxLvii.
4,
He
in
heart,
and bindeth up
in their
their
sores.''''
Thus
vii,
far
St Jerome.
The Rhemists
tell
Luke
49,
us, that
"
as
Christ for
his
remission
of sins
the
heretics
reprehend
Church that remitteth sins by his authority." But St Augustine, treating upon the selfsame place, might have taught them, that hereby they bewrayed themselves to be the offspring of heretics rather than children of the Church. For whereas our Saviour there had said unto the penitent woman. Thy sins are forgiven ; and they that sate at meat with him began to say within themselves. Who is this that St Augustine first compareth their knowforgiveth sins also? ledge and the knowledge of the woman thus together " ~"" She
:
knew
knew
that a
all,
man
is,
And we
that
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
a
all
therefore
knew
this,
she
who
believed that he
that do " Hold that
could forgive
sins,
And
a
little
after
;"
"
~'
well,
you hold
well
saith
that
man cannot forgive sins. She who believed that her sins were forgiven her by Christ, believed that Christ was not Then doth he proceed to comonly man, but God also." pare the knowledge of the Jews then, with the opinion of
^''
peccata ;
Noverat ergo ilium posse dimittere illi autem noverant hominem non
quam hominem
Et credendum
illi
Ex.
^'^
tis.
50, cap. 7-
quod omnes,
id est, et
discum-
Tamen
Tenete, quia
homo non
potest peccata
Domini, omnes hi noverant hominem non posse peccata dimittere. Cum ergo omnes hoc nossent, ilia quae credidit eum posse
dimittere.
dimitti credidit,
tantum, sed
et
Deum credidit.
V]
143
" Herein,"
saith
Avas
better
than these
men
for
that
sins
could
the
It appeared, be forgiven by a man. Jews had better understanding than the heretics.
said.
that
Who
I
is this
that forgiveth
si7is
also 9
What
do
do forgive,
:
cleanse, I
answer him, not I O man, when I Not to be a man, I ascribed the forgiveness of sins to faith. when thou, heretic, thee: O answer I, but Christ doth thou art but a man, sayest. Come, woman, I do make thee
safe.
I,
when
said.
Go,
woman, thy faith hath made thee safe," The heretics at whom St Augustine here aimeth, were
the
Donatists; whom Optatus also before him did thus " ^^^ Understand roundly take up for the same presumption. lords. And if the not and servants you are length, that at
Church be a vineyard, and men be appointed to be dressers why do you rush into the dominion of the houseit, Why do you challenge unto yourselves that which holder ? is God's?" "^^^Give leave unto God to perform the things For that gift cannot be given that belong unto himself. by man which is divine. If you think so, you labour to frustrate the words of the Prophets and the promises of God, by which it is proved that God washeth" away sin, " and not man." It is noted likewise by Theodoret of
of
the
^'^
Audian
heretics,
that
" "^"they
-*'<'
bragged they
did
for-
cum
putaverat
credebat ab
non dominos. Et si ecclesia vinea est, sunt homines et ordinati cultores. Quid in
quam
ha;reticis
appa-
Quid
Optat. sua hosic
Audet ? homo usurpare ? Quid contra haereticus ? Ego mundo, ego sanctifico. Reilli,
Concedite
sunt.
spondeat
mine
missa
ibid.
-*'2
dari,
Si
homo, quando ego a Judaeis putatus sum homo, dimissionem peccatorum fidei dedi.
putatis,
prophetarum voces
inanire
et
Dei proId.
quibus pro-
Non ego, respondet tibi Christus O hacretice, tu cum sis homo, dicis, Veni mulier, ego te salvum facio. Ego cum putarer
:
batur, quia
Deus
non homo.
OvToi
homo,
dixi,
Vade
te sal-
eXcrdai
veavievovTai..
lib. iv.
Theodor. Haeret.
vum
fecit.
Fabul.
144
give sins."
ANSWER TO A JESUIT
CHALLENGE.
[chap.
The manner
much unhke
religion and learning " --^For scarce at all," saith he, " or very seldom, doth any of them confess otherwise than in general
his
terms
What
day, that
if
every day
The manner of absolution was the same with that which Theodoricus de Niem noteth to have been practised by the pardoners sent abroad by Pope Boniface the Ninth, Avho " ^^*released all sins to them that confessed without any penance or repentance; affirming that 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, not who presently " ^-^after confession granted remission
they did offend alike."
;
The
penitents,
they
;
ness
of their repentance
lest they should So that first swallowed up with overmuch heaviness. their penance was enjoined unto them, and thereby ^^Hhey were held to be bound; after performance whereof they received their absolution, by which they were loosed again. But the Audian heretics, without any such trial taken of their repentance, did of their own heads give them absolution presently upon their confession ; as the Popish priests use
283
28^
ElTa Tois
d(j)cnv,
00
fjioXoyriKocnv
OMpovVTai
eis
vix
Ti]v
ov
y_p6vov
opi'^Sfxevoi
specificant.
;
Quod
ac
si in
ol ttJs k:kXj}-
dW e^ovnria
ii.
troLOVfievoi Ttfv
lib. iv.
Alvar. de
(rvyxwp^)(TLv.
286
287
Theodor. Hteres.
Art. 78, A.
relaxarunt; super
65.
Omnia
omnem
Chris-
Paris, ann.
1620,
p.
et
quam
i.
ib. p. 1096,
cap. 68.
V]
to
OF THK rUIliST
I'OWlCii
TO
i'OlUilVK
SIXS.
115
do novv-a-ilays. Only the Audians had one ridiculous more than the Papists that, having placed the ceremony books canonical of Scripture upon one side, and certain apocryphal writings on the other, they caused their followers to pass betwixt them, and in their passing to make
;
confession
tice
of their sins
;
as
the Papists
say,
have interpreted it, they first loose him, and presently after bind him ; which howsoever they hold to be done in respect of the temporal punishment remaining due after the remission of the fault, yet it appeareth plainly, that the penitential works required in the ancient
of old would
to the fault
itself;
be expected from
the minister
the
one,
Only where the danger of death was imminent, the case admitted some exception reconciliation being not denied, indeed, unto them that desired it at such a time; yet so granted, that it was left very doubtful whether it would stand the parties in any " -'^'If any one being in the last extregreat stead or no. mity of his sickness,"" saith St Augustine, " is willing to
before
all
it, and is presently reconand departeth hence I confess unto you, we do not deny him that which he asketh, but we do not presume that he goeth well from hence. I do not presume, I de" ~^He who putteth off ceive you not, I do not presume." his penance to the last, and is reconciled whether he goeth secure from hence, I am not secure. Penance I can give him security I cannot give hir 'Do I say, he shall be damned ? I say not so. But do I say also, he shall be
freed
I
? No. What dost thou then say unto me ? I know not presume not, I promise not, I know not. Wilt thou free
^'"'
non sum securus, &c. Pa?nitentiam dare possum ; securitatem dare non possum.
Ibid.
-"'
tentiam, et accipit, et
et
mox
reconciliatur,
hinc vadit
fateor vobis,
non
illi
nega-
Numquid
dico, daninabitur?
?
Non
Non.
praete
mus quod
petit,
dico.
quia bene hinc exit. Non pracsunio, non vos fallo, non prassumo. August. Horn. XLi. Ex. SO; Ambros. Exhort, ad Pemit.
*">
non
Vis
de
est
vis
quod incertum
et
Age
poenitentiam
dum
sanus
reconciliatus,
Ibid.
146
ANSWKK TO
?
A JESUIT
CHALLENGE.
which
is
[cHAt.
uncer^^^
Do
"
The
penance which is asked for by the infirm man, is infirm. The penance which is asked for only by him that is a dying,
I fear lest
it
also die.""
But with
deal
:
the
immeis
diately
granted
confessions,
that which
we charge
Romish
"
priests
heretics.
^-'^Some
end,
that
they might
;
presently have
the
these
men
desire not so
themselves
this
If as to bind the priest," saith St Ambrose. be true, that the priest doth bind himself by his hasty and unadvised loosing of others ; the case is like to go hard with our Popish priests, who ordinarily, in bestowing their
absolutions,
use to make more haste than good speed. Wherein with how little judgment they proceed, who thus take upon them the place of judges in men's consciences, may sufficiently appear by this that whereas the main ground Avhereupon they Avould build the necessity of auricular confession, and the particular enumeration of all known
:
sins, is
pretended to be
taken notice of the cause, may judge righteous judgment, and discern who should be bound, and who should be
loosed; the matter yet
that every
is
man commonly
294
judgment.
and the selfsame j^ thou separate the precious from the vile, Whose mouth, thou shalt be as my mouth, saith the Lord. then, may we hold them to be, who seldom put any difference between these, and make it their ordinary practice to pronounce the same sentence of absolution as well upon the one as upon the other If we Avould know how late it was before this trade of pardoning men's sins after this manner was established
and
all
.''
2^2
Poenitentia
quse
ab
infirmo
peti-
tur,
infirma
est.
Poenitentia
quae
tam
se solvere cupiunt,
dotem ligare. Suam enim conscientiam non exuunt, sacerdotis induunt. Ambrci.
de Poenit.
lib. ii.
cap.
9.
2M Jer. XV.
19.
v.]
147
Church of Rome, we cannot discover this better by tracing out the doctrine publicly taught in that Church touching this matter, from the time of Satan's loosing until his binding again, by the restoring of the And here Radulphus purity of the Gospel in our days. Ardens doth in the first place oiFer himself, who toward the beginning of that time preached this for sound divinity "-'''The power of releasing sins belongeth to God alone:
in
than
is
called
after
a power,
manhe hath granted unto his declare that do men ner do bind and absolve, that is to say, inwardly first absolve For God doth are bound or absolved. the sinner by compunction ; and then the priest outwardly, by giving the sentence, doth declare that he is absolved. Which is well signified by that of Lazarus; who first in the grave was raised up by the Lord, and afterward by the ministry of the disciples was loosed from the bands wheretheir
who
Then
follow both
the
in
the other of
Laon
upon the ninth of St Matthew, clearly Ivo, but God alone can forgive sins. Bishop of Chartres, writeth, that " ^-"by inward contrition the inward judge is satisfied, and therefore without delay forgiveness of sin is granted by him unto whom the inward conversion is manifest but the Church, because it knoweth not the hidden things of the heart, doth not loose him that is bound, although he be raised up, until he be brought out of the tomb, that is to say, purged by public satisfaction." And if presently, upon the inward conversion, God be pleased to forgive the sin, the absolution of the priest which followeth, cannot in any sort properly be accounted a remission
expositions
that
teach,
none
*'*
Potestas
:
peccata
relaxandi
solius
Dei
est
quibus ligatus fuerat, absolvitur. Rad. Ardens, Homil. Dominic, i. post Pascha.
306
modo suo
satisiit
in-
ostendunt.
catorem
rendo,
per
compunctionem
absolvit
conversio.
Ecclesia
vero,
quia occulta
licet
cordis ignorat,
non
solvit ligatum,
suscitatum, nisi de
est,
monumento elatum,
id
bene significatur per Lazarum, qui prius Jn tumulo a Domino suscitatur. et post, mi-
Ivo
k2
148
of that
sin,
AXswEii
i()
A Jesuit's challenge.
[chap.
formerly granted by
God
himself.
The Master
of the
sentences
after
him,
having pro-
pounded the divers opinions of the doctors touching this point, demandeth at last, " ^^"In this so great variety what is to be held.'''" and returneth for answer: "Surely this we may say and think that God alone doth forgive and retain sins, and yet hath given power of binding and loosing unto the Church but he bindeth and looseth one way, and the Church another. For he only by himself forgiveth sin, who both cleanseth the soul from inward blot, and looseth it from the debt of everlasting death. But this hath he not granted unto priests to whom, notwithstanding, he hath given the power of binding and loosing, that is to say, of declaring men to be bound or loosed. Whereupon the Lord did first by himself restore health to the leper, and then sent him unto the priests, by whose judgment he might
:
be declared to be cleansed
like
so
also
he offered Lazarus to
quickened him."
that
it
In
manner,
Hugo
Cardinalis
sheweth,
is
^"^only
God that forgiveth sins: and ^'"'that " the priest cannot bind or loose the sinner with or from the bond of the fault, and the punishment due thereunto but only declare him
;
to be
bound
or loosed
as the
make
And a great number of the schoolmen afterward shewed themselves to be of the same judgment that to pardon the fault and the eternal punishment due unto the same, was the proper work of God that the priest's absolution hath no real operation that way, but presupposeth
:
297
?
:
H oc sane dicereacsentirepossumus;
solus
quod
Deus
:
rum jam
vivificatum
Petr.
obtulit
discipulis
tamen
ecclesias contulit
potestatem ligandi
solvendum.
-'"'
Lombard,
e. f.
lib. iv.
Sen-
et solvendi
tent. Distinct,
xviii.
aliter ecclesia.
dimittere
peccata.
animam mundat
a debito aBternae
Hugo
299
Card, in Luc.
v.
ab
interiori
macula,
et
Vinculo culpsB
et poense debitae
;
non
sed
mortis solvit.
potest
eum
concessit; quibus
tem solvendi et ligandi, id est, ostendendi homines ligatos vel solutos. Unde Dominus leprosum sanitati prius per se
restituit.
tantum ligatum vel absolutum ostendere. Sicut sacerdos Leviticus non faciebat vel mundabat leprosum ; sed tantum infectum
velmundum ostendebat.
OF THE PUIKST
to
I'OWMilR
TO FOKGlVK
absolved
iJlXS.
149
the party
this
be
first
^'"
justified
and
mind were
^"-^
Guliehnus
Altissiodorensis,
of Hales,
tina,
^"'^
^"^Bonaventure,
'^"^Ockam,
^*'
Gabriel Biel, ^""Henricus de Michael de Bononia, Huecta, Johannes Major, and others. To lay down all their words at large woidd 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
affirmeth,
that this
is
it
is
So likewise
old
avouched by Gabriel
that
"
^^'the
doctors
opinion
of the
Master
of the sentences
they judge and declare that they are forgiven by God or retained. But all this notwithstanding, Suarez is bold to tell
us,
" that
^^^this
is
false,
and now
at
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 hast God favourable unto thee and whatsoever Christ in baptism and in his Gospel hath promised unto us, he doth
; ;
''"'"
Altissiodorens.
Summ.
3'"
Quast.
ii.
Concl. 3.
Alexand. Halens.
1.
Summ. paru
iv.
seiv.
Bonavent. in
i.
iv.
Quaest.
''''*
et ii.
(iul.
Ockam,
falsa est,
P'r.
IX.
lit.
Q.
iv.
Suarez. in Thorn.
Tom
^"^
Argentin. in
sect. 2,
Art. 3.
^^ Mich. Angrian.
="*"
IJiel. in iv.
II. d. n. et
^"^
Dist. xviii.
Quast.
i.
k.
num. 4. ^'^ Non quod homo propria rcmittat peccatum ; sed quod ostendat ac certificet a Deo remissum. Neque enim aliud est absolutio, quam ab homine accipis, quam
si
Ilenr. de
Oyta
{ul.
dicat
En
fili,
certifico te tibi
tibi te
remissa
sitionib.
apud lllyricum,
esse peccata,
annuncio
;
habere proin
Veritat.
*'" lAIajor, in iv.
pitium
Sentent. Dist. xviii.
Deum
et
et
qu.Tcunque Christus
et proniittit.
baptismo
tibi
Quaest.
''""
i.
nunc per
Ferus,
edit.
me
ii.
annunciat
Jo.
lib.
Comment,
loo'J.
Art.
Mogunt. ann.
150
ANSWER TO A JESUIT
declare
CHALLENGE.
[chap
this
now
Of
is
shalt
But,
jam
must be purged out of Ferus as erroneous the opinion of the old doctors must give place to the sentence of the new Fathers of Trent. And so we are come at
length to
the end of this long question, in the handling whereof I have spent the more time, by reason our priests do make this faculty of pardoning nien''s sins to be one of
the most principal parts of their occupation, and the parti-
cular
discovery thereof
is
not
ordinarily
by the writers of
our side so
much
insisted
upon.
OF PURGATORY.
Foil extinguishing the imaginary flames of Popish Purgatory,
we need not go far to fetch water seeing the whole current of God's word runneth mainly upon this, that ^the blood of Jesus Christ cleanseth us from all sin ; that all
;
God's children
do rest
the
'^die
from Lord while they are in the body, so when they be absent from the body they are present with the Lord; and in a word, that they 'come not into judgment, but pass from And if we need the assistance of the death unto life.
their
in Christ, and that such as ^die in him, labours : that, as they be * absent from
be here ready
injurious unto
hold that such as be called from hence by him Whereas they have are in a state that should be pitied. obtained their desire of being with Christ, according to
that of the Apostle Philip,
^'*
i.
23,
/ desire
illo,
to depart,
and
be
Ferus in Matt,
1570,
edit,
Antuerp. ami.
que ab
155<),
'
&c.
i.
nimiter accipimus.
lus, recipi
1
John
7.
jam
et esse
'
Thess.
"
iv. Ki.
v. H, 8.
to
Rev. xiv.
2 Cor.
Ergo votum
tienter
alios
ipsi
John
V. 24.
dolemus,
rjuos-
VI.
OF I'UKoATOIlY.
151
gatory should
pity was it, that the poor souls in purno spokesman in those days to inform men better of their rueful condition; nor no secretary to. draw up such another supplication for them as this, which
with Christ.
What
find
of late
years
all
Sir
Thomas More
presented
in
their
name
In most piteous wise good Christian people. continually calleth and crieth upon your devout charity and most tender pity, for help, comfort and relief, your late acquaintance, kindred, spouses, companions, playfellows, and friends, and now your humble and unacquainted and halfforgotten suppliants, poor prisoners of God, the silly souls in purgatory, here abiding, and enduring the grievous pains and hot cleansing fire," &c. If St Cyprian had understood but half thus much, doubtless he would have strucken out the best part of that famous Treatise which he wrote of
Mortality, to comfort
" "To
men
against
such passages as these are, which by no means can be reconciled with purgatory " ''It is for him to fear death, that is not willing to
great plague, especially
:
be unwilling to go unto Christ, who doth not believe that he beginneth to reign with Christ. For it is tvritten, that the just doth live by If thou be just, and livest by faith, if thou dost faith.
go unto Christ
it
is
for
him
to
truly
believe
in
to
Simeon
said,
Lord,
to
now
thy
according
salvation:''''
"''proving
then have
God
then
enjoy free
and
quiet
in
]
rest,
The Supplication of Souls, made by Thomas More; which seemeth to be made in imitation of Job. Gerson's QueSir
rela
Deum
turus, et de
Domini
pollicitatione securus,
ann.
160(5,
Probans
atquc
contestans,
Col. 959.
"
Ejus
est
mortem
:
tranquillam
quietem,
quando
de
tum
ire,
nolit ire
istis
I
mundi turbinibus
extracti, sedis et
cum
Christo incipere
securitatis aJternse
regnare.
vivere.
Scriptum
est
Si Justus es, ct
Hdc
vivis,
si
vere
152
ANSWER TO A
JESUIT's
CHALLENGE.
[cHAF.
from these storms of the world, we arrive at the haven of our everlasting habitation and security, when this death being " ^The righteous are ended, we enter into immortality."
called to a refreshing, the unrighteous are haled to torment
safety
to the unfaithful."
granted to the faithful, and punishment " are not to put on black mourning garments here, when our friends there have put on white."
is
quickly
"We
" '^This is not a going out, but a passage; and, this temporal journey being finished, a going over to eternity." " ^^Let us therefore embrace the day that bringeth every one to his own house which having taken us away from hence, and
;
loosed
us from the
snares
of this
world, returneth
us to
kingdom of heaven." The same holy Father, in his Apology, which he wrote
Demetrian, the Proconsul of Afric, manner, that " ^Hhe end of this temporal being accomplished, we are divided into the habitations
Christians
in
for
unto
affirmeth
life
like
of everlasting,
either
death or immortality."
is
" ^^When we
further place
now no
any
effect
of satisfaction.
But
if
" ^^thou,"
saith he,
life, dost pray upon the only true God with confession and faith, pardon is given to thee confessing, and saving forgiveness is granted by the divine piety to thee believing and at thy very death thou hast a passage unto This grace doth Christ impart, this gift of immortality.
at
for
thy
sins,
and
call
'"
Ad
ad
lb.
'^
i I
Quandoistincexcessumfnerit,nullus
poenitentias locus est,
;
jam
nuUus
satisfac-
tionis eftectus
j
tenetur.
I
" Nee accipiendas esse hie atras vestes, quando illi ibi indumenta alba jam sumpserint.
1-
'"
]
Tu
sub ipso
tempo-
ralis occasu,
et
Deum,
confessione et fide
;
Non
venia eonfitenti
assignat sin-
Hanc
gratiam Christus
impertit,
restituit et
'*
regno coelesti. Ibid. sect. 18. Donee a3vi temporalis fine completo, ad
sect.
tem tropwo
crucis,
nem Deo
Patri,
vivificando
Ibid.
mortalem
1(>.
'
regeneratione
coelesti.
M
his
OF PUllGATOKY.
he
bestow,
153
cross,
by reconciling man unto God the Father, by quickening him that is mortal with heavenly regeneraprice of his blood,
tion."
Where Solomon
saith,
man
goeth
mourners go about in the street, St Gregory of Neocaesarea maketh this paraphrase upon those words: " ^'The good man shall go rejoicing unto his everlasting house, but the wicked shall fill all with
to his everlasting house,
and
the
lamentations."
Therefore did the Fathers teach, that men death; and the ancient Christians framed their practice accordingly, " '''not celebrating the day of their nativity," which they accounted to be " the entry of sorrows and temptations," but " celebrating the
should "
^'^rejoice" at their
day of death,
"
as
-a
away of
all
sorrows, and
filled
the escaping of
temptations."
And
so being
with
divine rejoicing,
" more
unto the end of their holy combats;" -'where they did clearly behold the way that led unto their immorbeing
;
tality, as
the gifts of
now made nearer and did therefore praise God, and were replenished with divine joy, as now not fearing any change to worse, but knowing well that the good things which they possessed shall be firndy and everlastingly enjoyed by them." The author of the Questions and Answers attributed
to
Justin
Martyr,
writeth
thus
of this
matter:
"--After
'^
Kai
fji'ev
ciiuiviov
dyuivu)V.
oliv
1)
Et paulo post
itnl
'Ei/
toutois
fikv
Ttoj/ lepuiv
Koifiria-i^
tv ii<j>po-
(Tovai KOTTTOfievoi.
(Tvvri
twv
Dion.
taphras. in Ecclesiast.
'*
^aipeiv.
Anton.
-'
AX\' oXous
eXCajcri
ai!i-roi)9
d-TroXiii/zecrOai t7)V
ISIeliss. part. i.
'^
oTav
jBiov,
eirl
to
eis
i|(5i)
Nos non nativitatis diem celebramus, cum sit dolorum atque tentationum introitus; sad mortis diem celebramus, utpote omnimn dolorum depositionem
atque
genis.
jrepa^
too T^oe
oSov,
ais
tiiV
dijitiapcriav
aVTwv
t?/s
eyyvTspctv
vpui-yi,
yeyevi)fxevi]V,
epL(pavi(TTepov
Kai
Kui
Tas
deia^
(5a)/ueds
deapxia^
vfi.vov<TL,
omnium tentationum
lib.
iii.
eftugationem.
tu
Auctor
in Job. inter
Opera Ori-
Vide
8. Basil.
Hom.
Oein
ui<s
in Psal. cxv.
KaXd
/j'e/iai(os
Ibid.
'Ew
ev(ppo(ivvr\
wcpa's ln<nv
tov
^f iif)i'i9
IMeTfi oe Ttfy 6k
vavaTov
kirl
t6\os
lepiov
154
ANSWER TO A
JESUIx's
CHALLENGE.
is
[oHAP.
presently
and the unjust. For they are brought by the angels to places fit for them ; the souls of the righteous to paradise, where they have the commerce and sight of angels and archangels, &c. ; the souls of the unjust to the places in hell."'"' That " ^^is not death,'"' " saith Athanasius, that befalleth the righteous, but a transdistinction betwixt
made a
the just
lation
for
they
are
translated
out
of
this
world
into
everlasting rest:
so do the saints good things that are prepared for them."" St Hilary, out of that which is related in the Gospel of the rich man and
and as a man would go out of a prison, go out of this troublesome life unto those
^*as
soon as this
life is
ended, every
to Abraham"'s
bosom,
day
Good
to
St Ambrose, in his book of the of judgment. of Death, teacheth us that death " ^^is a certain haven
;"'"'
who, being tossed in the great sea of this life, that " it maketh not a desire a road of safe quietness man''s state worse, but such as it findeth in every one, such it reserveth unto the future judgment, and refresheth with rest;" that thereby " ^"^a passage is made from corruption
to incorruption, to
tranquillity.""
them
from mortality to immortality, from trouble Therefore he saith, that where " ^'fools
do
men do
:""
desire
it
as
and an end of
their evils
and upon
dum
>i
oiao-T-oXij'ayoi/T-ai
agt'oi/s aiiToov
\|^ii)(at
yap
inro
ek
tottous* al fiev
tis
Kaicov
ets
t6i> Trapdoeia-ov,
o-WTux'i Te K' ^ea dyyeXwv t Kai dpxayyeXwv, &.C. ai Se twv ddUwv \|/yx"' ^'^ Tous ev T(7) aSij to-ttous. Justin. Respons.
ad Orthodox. Qusest. lxxv.
-*
ad judicium unumquemque aut Abraham reservat aut poena. Hilar, in Psalm, ii. "^ ^*l^ia portus quidam est eorum qui,
magno
;
stationem requirunt
i
et
quia deteriorem
statum non
efficit,
OuK
ea-TL
yap
-jrapd
toIs oiKaioi^
[ \
ddvaTO^,
dXXd
/ueT-a'06<7is. fxeTa-ridevTai.
Ambros. de Bono
yap tK Tov
Koarfxou
tovtov
Mortis, cap. 4.
^^
Transitur
autem a corruptione ad
TOV
-ret
fxo)(di]pou
fiiov
dyadd
-*
yToifiacrfMeva avToTi.
teni.
^^
Ibid,
de Virginitate.
Nihil
illic dilationis
mors
est.
.Judicii
cnim
mortem quasi summum malorum reformidant sapientes quasi requiem post labores et tincm malorum
Insipientes
:
tempus vcromor-
expetunt.
Ibid, cap.
!j.
OF rUIUiATOllY.
155
these grounds cxhorteth us, that " "''when that day cometh,
we should go without
our father
;
Redeemer, without
Abraham
ourselves
that
without fear
we should address
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
us,
;
that
albeit our
title
works
fail
yet faith
may
of inheritance
defend us."
out of this
the body,
Macarius, writing of the double state of those that depart life, affirmeth, that when the soul goeth out of
if it be guilty of sin, the devil carrieth it away him unto 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
with
the
question
concerning such
as
world
of sin and of
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
thee
ness,
into his own bosom and unto light. For he plucketh away in the minute of an hour from the mouth of darkand presently translateth thee into his own kingdom.
easily
do
all
dream of
^Egypt.
His
pergamus
I\Iacar.
Homil. XXII.
"^
BXeTraji/ 6 K.vpioi
Abraham, cum
;
fiytoi'i^j;
Kal
dyaira's
proficiscamur
intrepide
x^jvyji^,
SiayuipiX^ei
txipci,
yap
to
a'uTU)
(re
dvorx,epe<i,)
Kal
irpocrXafjL^dvcTaL
et?
Tous
(coXttous
avTov
Kal
eis
<f>oo^.
dpTrdt^ei
yap
ere
tw yap
tcrTi
""'f "S
x^P"'
'''*"'
"'yy*''^""'
TrapaXa/ijjdvouaiu
ev poirfi
uipai
vavTa
XXVI.
ehyepT]
tiuTiov
Ts
\l/vxa^ s
TO ISiov
Kal
fiepo's,
eh
Toy Kadnf.nu
alwva,
outws ai'Tous
nvTiw.
Id. Ilomil.
; :
156
ANSWER TO A JESUIT
CHALLENGE.
is
[chap
the time of
Popish purgatory?
repentance,
the other
this
this
of working, that
that
of rewarding;
of
suffering,
of receiving
Gregory Nazianzen, in his funeral Orations, hath many being so far from thinking same purpose of any purgatory pains prepared for men in the other world,
sayings to the
;
"^
" there
is
he telleth us, 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 " ^*Let the dead be lamented, but such a one whom Gehenna doth receive, whom hell doth devour, for whose pain the
:
any purging" to be expected. And therefore " ^^that it is better to be corrected and purged
everlasting
fire
doth burn.
Let
us,
whose departure a
ti'oop
whom
death
because, as long as
from God."
By
all
may
what may be thought of the cracking Cardinal, who would face us down that " *^all the ancients, both Greek and Latin, from the very time of the Apostles, did constantly Whereas his own partners teach that there was a purgatory."
easily discern
could
is
^*
tell
him
the
Greek
ille,
OuTOS 6 al(ov TJ)s fxeTavoLa's, eKeli/09 T^s dvTairoSoareu)^' ouTOS t?;s epyacrlai,
eKcTvoi
TJ/s
quem
Gehenna
in
quem
tartarus devorat,
fjntrQairoootTiai'
ovtoi
Ttj^
virofxovri^,
eKeXvoi
tTj^
TrapaKXi'irreooi.
nos,
'Epyacri'as
yap
o irmpiov Kaipo^, 6 oe
jneWwv
^^
avTaTToooffewi.
Greg. Nazianz.
T?Ji/ e^L!7wTr]v.
VUKTa TaUTt]V
eCTTl
quibus obviam Christus ocgravemur magis, si diutius in tabernaculo isto mortis habitemus ; quia quamdiu hie moramur, peregrinamur a Domino. Hieron. Epist. xxv.
comitatur,
currit,
tU
^^
Pascha.
'Qs fteXTLOV elvai
Kadapdijvai,
7;
-Trat-Sevdrjuai.
3^
Omnes
ipso tempore
Kal
Ttj
eKeXdev
fiacrdvip
Purgat.
3"
lib.
i.
cap. 15.
KoXdaewi Kaipoi, oil Kaddp<Tw9. Id. Orat. XV. in plagam grandinis, indeque in locis communib. Maximi, Serm. XLv. et Antonii, part. 11. .Serm. xciv.
Trapairp.<pi)r)vai,
tji/i/ca
lib.
Assert.
Polydor.
cap.
1.
VI.]
OF I'URGATORY.
157
writers
and therefore
tliat
He
allegeth, indeed, a
at
all
the point
of
had no
article
we
the
shall see,) or
fire
unto the
of affliction in this
life,
or
to
the
world at the
last
day,
or to the
fire prepared for the devil and his angels, or to some other fire than that which he intended to kindle thereby. This benefit only have we here gotten by his labours, that
he hath saved us the pains of seeking far for the forge, from whence tlie first sparkles of that purging fire of his brake forth. For the ancientest memorial that he brine-eth thereof, the places which he hath abused out of the canonical
and apocryphal Scriptures only excepted, ^'is out of Plato in his Gorgias and Phaedo, Cicero in the end of his fiction of the Dream of Scipio, and Virgil in the sixth book of his ^Eneids ; and next after the Apostles' times, ^out of Tertullian in the seventeenth chapter of his book de Anima, and Origen in divers places. Only he must give us leave to put him in mind, with what spirit Tertullian was led when he wrote that book de Anima ; and with what authority he strengtheneth that conceit of men's paying in hell for their small faults before the resurrection, namely, of ^' the Paraclete ; by whom if he mean Montanus the arch-heretic, as there is small cause to doubt that he doth, we need not much envy the Cardinal for raising up so worshipful a patron of
his purgatory.
But
I
if
Montanus come
short in
his
testimony, Origen,
pays it home with full measure, not pressed down only and shaken together, but also running over. For he was one of those, as the *" Cardinal knoweth full well, " who
sure,
am
approved of purgatory so much, that he acknowledged no other life, but purgatory penalties" only and there;
"
^''
Bellannin.
de
Purgator.
lib.
i.
admiserit.
ult.
""
Tertullian. de
Anima,
cap.
cap. 11.
Id. ibid. cap. 7 et 10.
Non
Hoc etiam
Paracletus
frequentissi|
me commendavit;
Ita
lib.
Origenes
i.
Bellarm. de Purgat.
cap. 2.
; ; ;
158
ANSWER TO
A JKSUIT's
CHALLENGE.
[cHAT.
thing,
to
such as blindly
that
follow
Cardinal,
may do
well
stumble not upon hell while they seek for purgatory. The Grecians profess, ^Hhat they are afraid to tell their people of any temporary fire after this life, lest it should breed in them a spice of Origen's disease, and put
look
they
out of their
memory
the
thought
of eternal
to be
fit
punishment
careless of
and by
their
more
lasting flames.
Which
fear of theirs
have been altogether causeless; when the purgatory of Origen resembleth the purgatory of the Pope so nearly, that
to
Cardinals
to
is
so ready
to mistake
the one
And,
speak
the truth,
the one
is
but an
from the rotten trunk of the other which sundry men long since endeavoured to graft' upon other stocks, but could not bring unto any great perfection, until the Pope"'s followers tried their skill upon it with that success which now we behold. Some of the ancient that put their hand to this work, extended the benefit of this fiery purge unto all men in general others thought fit to restrain it unto such, as some way or other bare the name of Christians others to such Christians only, as had one time or other made profession of the Catholic faith and others to
sprig cut
oflT
;
unhappy
continue in
that
profession until
their
dying day.
these St Augustine doth learnedly dispute wicked men, of what profession soever, shall And whereas the be punished with everlasting perdition.
Against
all
proving
that
opinion
did
place in
the third
chapter of the
Epistle to the
which the Pope also doth make the principal foundation of his purgatory, although it be a ^-probatory, and not a purgatory fire that the Apostle there treateth of;
Corinthians,
*'
eiriSei^ovTai irepl
-riji'
OLKeiav iroXiTelav
touG' viroTTTev-
elvai ol irKTTol
to
aiuivLov, Kai
ovSeh dyvoel.
Grfflci,
irav
?'jOj
Bon. Vul-
6ev
TO
Kal
Trji/
canic edit.
*2
T^s
<us
aioavLou KoXdcrew^
tiov rf/vxwv
sit,
ignis
probabit.
Cor.
iii.
13
TToWa
OF I'UUOATORY.
159
Augustine "maketh answer, that this sentence of the is very obscure, and to be reckoned among those things which St Peter saith are hard to he understood in his writings, which men ought not to pervert unto their own destruction; and freely "confesseth, that in this matter he would rather hear more intelligent and more learned men Yet this he delivereth for his opinion ; that than himself. by wood, hay, and stubble, is understood that overgreat love which the faithful bear to the things of this life ; and by fire, that temporal tribulation which causeth grief unto them by the loss of those things upon which they had too " But ^^ whether in this life much placed their affections. " men suffer such things, or whether some only," saith he, such judgments also do follow after this life, the meaning
St
Apostle
not
the
this sentence, as
I
^"^
suppose, abhorreth
And
again:
"
Whether they
find
burning those secular affections, which are pardoned fi'om damnation, in the other world only ; or whether here and there, or whether therefore here, that they may not find them there ; I gainsay it not,
of
transitory
tribulation,
because peradventure
it
is
true."
And
in
another place
" *'That some such thing should be after this life, it is not incredible, and whether it be so it may be inquired, and that some of the faithful either be found or remain hidden by a certain purgatory fire, by how much more or less they have loved these perishing goods, are so much the more slowly or sooner saved." Wherein the learned Father dealeth no otherwise than when, in disputing against the same men, he is content, if they would acknowledge that the wrath of God did remain everlastingly upon the damned, to give them leave to think that their pains might some way
;
or other
*^
be lightened
et
or
mitigated.
15.
Which
yet,
notwithnon
Id.
Augustin. de Fide
Id. ibid. cap.
If).
Operib. cap.
transitorias
tribulationis
inveniant;
est.
"
"^
de Civitat. Dei,
^
fieri
lib. xxi.
cap. 26.
incredibile
Tale aliquid etiam post banc vitam non est, et utrum ita sit
fideles
abhorret,
quantum
hujus sententiae.
Id.
nonnullos
per
ignem
quendam
secularia (quanivis a
ve salvari.
cap.
(ill.
Id. in Enchirid.
ad Ijaurent.
160
ANSWER TO A JESUIT
^'^he,
CHALLENGE.
affirm,
[chap.
standing, saith
"
do not therefore
because
oppose
herein,
it
not.""
What
succeeding
ages
taught
may appear by
commend my
spirit,
^^delivereth this
:
the certain
to
ground
that
"
We
ought
believe,
when they
are
commended unto
God*'s goodness,
unto the
hands of a most dear Father, and do not remain in the earth, as some of the unbelievers have imagined, until they have had the honour of burial neither are carried, as the souls of the wicked be, unto a place of unmeasurable torbut rather fly to the hands of the ment, that is, unto hell
; ;
way being first prepared for us by Christ. For he delivered up his soul into the hands of his Father, that from it, and by it, a beginning being made, we might have
Father, this
certain
hope of
this
we
life
shall
to be
dissolved,
a book
wherein he purposely
upon him by
to reckon
up the
in
Church
his
time, when he cometh to treat of the state of souls separated from the body, maketh no mention at all of purgatory, but " ^ After the layeth down this for one of his positions:
^8 Quod quidem non ideo confirmo, quoniam non refello. Id. de Civitat. Dei,
lib.
^^
Quod
manibus Dei nos post mortem futures, vitamque multo meliorem ac perpetuo cum Christo victuros ideo enim Paulus desideravit resolvi et esse cum Christo. Cyrill. Alexandr. in Johan.
credentes, in
;
commendari;
nee, ut
crediderunt, in terris
Christum
nee, ut
integram
et
beatitudinem
tur
:
cum
ipso pariter
perpetuam immuten-
sicut et
didit
toris,
cum ipso ad poenam detrudantur aeternam. Gennad. de Ecclesiastic. Dogmatib. cap, 79rectionem sui corporis, ut
certam hujus
spem habeamus;
VI.]
OK PUKGATOKY.
l6l
ascension of our
are with
Christ,
Lord into heaven, the souls of all the saints and departing out of the body, go unto
perfect
with
it
they
;
and perpetual
being placed
blessedness
in
as
souls
of the
the
sinners also,
hell
under
it
expect
resurrection of their
body,
pain."
that
with
they
may be
thrust
unto
everlasting
manner Olympiodorus, expounding that place of ^^ If the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall " ^^In whatsoever he, maketh this inference thereupon:
In like
Ecclesiastes,
whether of light or of darkness, whether 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 darkness 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
place
therefore,
in the
;
of the departing night be turned into the light of the following day ; so the end of this world was then intermingled with
the beginning of the world to come, and the very darkness
made And
" ^^why
='
in
many
modo
Eccles. xi. 3.
t^v to
av Toiyapouv tottw,
tov
T7J9
tenebra;
cum
fpiOTO^ 6tT6
ica/ctas
TOV CrKOTOVI,
e'lTe
TO)
kotoev
ita
Ki]<pdfi
reXevT^
avQpwiro^, ev
tij Tci^ei,
ij
hujus mundi
tenebrsB
finis jam
ex-
eKeivM
fievei xoi
Tcoi/
^adfiw Kal
ev
(pwTi fiCTa
(TiXetai
spiritualium
XpiaTov,
tw
(TKoVei fxhv
tuw Olymp.
permixtione translucent.
Quid hoc
quso
quod
in his
iiccles. xi.
ita ut
iredendus
Greg. Dial.
venturum seculum
aperire videaturr
finiriet dies
162
AXSWER TO A
JESUIt's CHALLENGE.
[cHAP.
so that by open and apparitions the world to come might seem to bring in and open itself" unto them. But as we see that he was plainly deceived in the one of his conceits, so have we
;
revelations
the
us,
that
a people for
but to their God, to the law, and to the testimony ; it God's manner to send men ^'from the dead to instruct the living, but to remit them unto Moses and the 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
being not
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 themselves into the shapes of those men that were deceased, and
again,
;
many
false
our seduction and destruction." Neither is it to be passed over, that in those apparitions and revelations related by Gregory, there is no mention
made
of any
common
is
lodge
in
hell,
appointed
for
purging
that which
the
striveth for, but of certain souls only, that for their punish-
ment were confined to "''baths and other such places here upon earth which our Romanists may believe if they list, but must seek for the purgatory they look for somewhere else.
;
And
be
yet
may
if
they will of
advised by the
Bishops
assembled
in
the
Council
by Gregory, who
will resolve
how
^
"^ *^
sins are
punished
in
them out of the word of God, " "^"The sins the world to come.
'
e/cei
Luke
I'l/xwy
Kai
aTrio'Xeiai/.
ydp twv
Sai-
Ad
XXXV.
et 55.
fxovwv
ev
<T')(rifj.aaiv
dvdpanrwv
elxov
Gregor. Dial.
40
p.eTa<Txnp-aTi'(,e<7dat
Twv
KOLp.t]deuTu>v,
^^
Kal
epeWov
lium vindicantur
Xtyeiv, Kal
iroWd
xj/evS?}
irpdyprtTn. Kal
VI.]
OF PUKGATOIIY.
163
they, "are punished three manner of ways; two in this life, and the third in the life to come. Of those two the Apostle saith, If we would judge ourselves, we should not be judged of the Lord. This is the punishment wherewith, by the inspiration of God, every sinner, by repenting for his offences, taketh revenge upon himself. But where the Apostle consequently adjoineth, When we are judged, we are chastened of the Lord, that we should not he condemned with this world ; this is the punishment which Almighty God doth mercifully inflict upon a sinner, according to that saying, Whom God loveth he chasteneth, and
of men," say
he scourgeth every
is
so?i
that he receiveth.
But
the
third
ment of God
that which
is
be executed, not
in
to come,
when the
just
Judge
Depart
saying
from me, ye
for the
of the
cursed, into everlasting fire, which devil and his angels.''"' Add hereunto
prepared
the
de Rectitudine CatholiccB Conversationis, wrongly ascribed to " " Know, that when the soul is separated from St Augustine
:
author of
the
books
de
Vanitate Seculi,
and
it
is
good
works, or cast headlong into the bottom of hell for his sins."
As
also of the
Mortuorum
which cannot be seen with carnal eyes, it is received by the angels, and placed either in the bosom of Abraham, if it be faithful, or in the custody
the soul
stolus inquit, Si nosmetipsos judicaveri*"
" ''-When
Scitote,
Hac
men-
quam
inspirante
Deo omnis
prosecutus
bonis (as
it is
Quod autem
infert,
operibus, as it is in the other book, both importing the selfsame thing ) collocatur,
idem Apostolus
autem, a
Cum
judicamur
Domino corripimur, ut non cum mundo damnemur htec est vindicta, quam
;
1,
omnipotens Deus misericorditer peccatori irrogat, juxta illud, Deus quern amat
corripit,
Tom.
ix.
Operum
''-
Augustini.
flagellat
quem
reci])it.
oculis videri
pertimescenda atque
quae non in
hoc sed
fiet
in t'uturo, justissimo
Dei judicio,
seculo,
est,
dies
quo suum
recipiat
corpus, et
apud
atemum, qui
lis ejus,
Aquisgran. Concil. nd
i.
operum rationem.
IVIortuor. ibid.
Pipinum Miss.
cap.
1.
164
[chap.
be
sinful,
until
the
is
And
who wrote
Lord
was esteemed only a private held by some, and not an article of faith generally by the whole Church. (For why should he else it in this manner: " ^^That there is in hell a
of purgatory
assertion
received
write of
place of
with
darkness,
or
decocted
with
the
fire
of ex-
SOME do affirm".'') And lastly, that the purgatory wherewith the Romish Clergy doth now delude the world, is a new device, never heard of in the Church of God for
the space of a thousand years after the birth of our Saviour
Christ.
than to
For the Gregorian purgatory, which reached no further the expiation of " small and very light faults,"
'''*
turn,
use could be
had no other
dilloes
as these,
say they,
may be
taken away
this
life
by
men needed
Yea,
admit they should be so extremely negligent in their lifetime that they forgat to use any of these helps, they might
for all this at the time of their death be
more
afraid than
else,
"^^fear
alone,"
if
there
were nothing
might prove a means to " purge their souls, at the very departing, from those faults of the lightest kind," if Gregory may be credited. Nav, which is more, divers of their own
^^
in
Esse apud inferos locum purgatorium, quo salvandi vel tenebris tantum affiasserunt.
"''
Bene-
dictionem
Francisc. a Victoria in
Summa
i.
QUiDAM
viii.
^*
lib.
cap. 26.
culpis
minimis
justorum
iv.
peccatis
ipse
solus
pavor
egredientes
immoderatus
animas purgat.
cap. 46.
&c.
Greg. Dial.
VI.]
OF PURGATORY.
165
*'
elder divines, to
whom we may
also in these
latter days,
the remains
final
of
sin
in
grace
the
the
least
sin
is
not
left
behind
to
be carried
unto
other world.
as Bellarmine describeth it, is a " "^cerwhich as in a prison those souls are purged after this life which were not fully purged in this life; that being so purged, they may be able to enter into heaven, And of this," saith whereinto no unclean thing can enter. If that be so, their own he, " is all the controversy." doctors, you see, will quickly bring this controversy unto an
Now, purgatory,
place, in
tain
end.
of
sin,
For if the souls be fully purged here from all spot what need have they to be sent unto any other purlife.''
Yes,
say
they,
be quite remitted, and the soul clearly freed from the pollution thereof, yet may there remain a temporal punishment
due
sins that have been committed do not otherwise come by the help of such But as are alive, must be soundly laid on in purgatory. why in purgatory, say we, seeing here there is no more purging work left ? for the fault and blot being taken The away already, what remaineth yet to be purged punishment only, they say, is left behind and punishment, I hope, they will not hold to be the thing that is purged away by punishment. Again, we desire them to tell us,
for
the
very mortal
which,
if
relief
.''
what Father or ancient doctor did ever teach this strange that a man being clearly purged from the blot of his sin, and fully acquitted here from the fault thereof, should yet in the other world be punished for it with such
divinity,
man
is
Delet gratia
finalis
peccatum veniale
sed nunc
^^
Cajetan.Opusc.Tom. i.Tract.xxiii.
i.
de Purgator. Quaest.
"9
Hoc ab
niale
communiter
cum
purga-
in
Veritat. lib.
Locus quidam, in quo tanquam in purgantur vitam post banc carcere aniniEB quce in hac non plene purgatae f\,erunt; ut nimirum sic purgata in coelum ingredi valeant, quo nihil intrabit
coinquinatum.
versia.
De
hoc
est tota
controlib.
Alexand. Halens.
Summ.
3
i.
Bellarmin. de Purgator.
i.
XV. Membr.
Dist.
3, Art.
Durand.
lib. iv.
rap.
1.
XLV.
Quaest.
&c.
166
ANSWER TO A JESUIT
yet, as
CHALLENGE.
[CHAV
And
and
ful
as absurd a doctrine as it is, the Pope have builded thereupon both their guilepurgatory, with which it suiteth as evil-favouredly as
his adherents
new and
may
own
be,
and
their
gainful
indulgences;
which,
by
their
man from
When Thomas
the frame of this
friars
perfection,
fashioned
all
things therein
Church did publicly oppose themselves against it. Matthaeus Quaestor by name wrote against Thomas herein, whose book is still preserved in the emperor''s
So Athanasius's Disputation against Purthe French King's library, and the like of Germanus, Patriarch of Constantinople, and others elsewhere. The Apology of the Grecians touching the same subject is commonly to be had, which was penned by "^'Marcus Eugenicus, Archbishop of Ephesus, and '^presented to Cardinal Cusanus, and the deputies of
library at Vienna.
gatory
is,
In that Apology, the Grecians begin assembled at Ferrara. " '^A purgatory this proposition: their Disputation with
and a punishment by fire which is temporal, have an end, neither have we received doctors, neither do we know that the Church of doth maintain." They add further: "'^Neither
fire,
and
shall
at
last
from our
the East
have we
"">
i.
cap. 7, Pro-
"3
'*
pos.
"'
Annotat. 259.
'^
t^s dvaToXTji
eKKXi^criav
Lafxev
(ppovouaav.
Apolog.
Qua
lecta
patribus, et
bati,
"Oti
nt'iTi
Trapd Ttvos
Tart/ SidaiTKa.-
\wv avTo
(polio's
o!)
'jrapeLXi](paiJ.v,
Iti
Te
Kal
firj
fratrum
minorum
Cusano.
p.
Basileae,
praesentata
fXLKpdi
vTrodpviTTei Jj^as,
Nicolao
Martin.
186,
Crusius
libro
in
Turco-Graecia,
ex
MS.
Johan. Capnionis.
Ibid.
n.]
OF PURGATORY.
it
167
received
fear
doth
by admitting a temporary
both penal and purgatory, we should destroy the full conAnd thereupon they conclude very sent of the Church." peremptorily, " '"^For these reasons, therefore, neither have
we
we
at all
affirm it."
after,
the
Pope and
his
ministers
them
in
they were content for peace' sake to yield, that " "the middle sort of souls were in a place of punishment; but whether that were fire, or darkness and tempest, or something else,
And accordingly was the prethey would not contend." tended union betwixt them and the Latins drawn up, that, " ''^if such as be truly penitent die in God's favour before
by worthy
they have satisfied for their sins of commission and omission fruits of penance, their souls are purged after
death with purgatory punishments;" neither fire, nor other kind of punishment being specified in particular. neither would Marcus, the Bishop of Ephesus, who
any
But
was one of the legates of the Patriarchs of Antioch and of Jerusalem, consent to this union ; neither could the Greek
it.
Church afterwards by any means be drawn to yield unto And so unto this day the Romish purgatory is rejected as well by the Grecians as by the Muscovites and Russians, the Cophtites and Abassines, the Georgians and Armenians,
together with
to
the Syrians
the
Patriarchs
of Antioch
and Palaestina unto the East Indies. And this may suffice for the discovery of this new-found creek of purgatory.
'^
/Jiexpi
Tov
"*
Si
vere poenitentes in
Dei
caritate
uvv
o\u)s
decesserint,
antequam dignis
poenitentije
et
epovfxev.
^'
Ibid.
Si
fjLe(TaL
fructibus
inrdp-)(ouai
fxt-v
de commissis satisfecerint
At
ev (iairn-
oinissis,
Kai
OveWa,
el-re
ti eTepov, ov oiatpepo-
eorum aninias pcenis purgatoriis post mortem purgari. Eugenii iv. Bulla IJnionis. Ibid. Cujus avToypaipov etiam
inter Kti^ijAia Cottoniana vidimris.
fieda.
xxv.
168
[cHAP.
Dead, as
alleged
it
is
necessarily
suppose
purgatory
of
the
and
therefore
whatsoever hath
been
out
Scriptures
and
Fathers against the one, doth stand in full force against the other so that here we" need not actum agere, and make
:
beaten
down
already.
But on
purgatory doth not necessarily infer prayer for the dead nay, if we shall suppose, with our adversaries, that purgatory
is
not other men's praying, must be the thing they are to trust
Our if ever they look to be delivered out of that jail. Romanists indeed do commonly take it for granted, that " ^purgatory and prayer for the dead be so closely linked
together, that
the
;"
but in so doing they reckon without their host, and greatly For howsoever they may deal with mistake the matter. their own devices as they please, and link their prayers with their purgatory as closely as they list ; yet shall they never be able to shew, that the commemoration and prayers for the dead, used by the ancient Church, had any relation unto their purgatory ; and therefore, whatsoever they were. Popish I easily foresee, that prayers we are sure they were not.
the
full
opening of the judgment of the Fathers in this that brevity which I intended
treating of these questions
necessarily
;
the particulars be so do incur into the handling of this argument. But I suppose the reader will be content rather to dispense with me in that behalf, than be sent away unsa-
many, that
tisfied
in
matter
wherein
the
adversary beareth
the
himself
confident
'
Matt.
V. 26.
p.
141).
n.]
OF PllAYEK
i'OR
THli
DEAD.
169
That the
may
we are here prudently to distinguish the original institution of the Church from the private opinions of particular docwhich waded further herein than the general intendment of the Church did give them warrant ; and diligently to consider, that the memorials, oblations, and prayers made
tors,
for the
from
dead at the beginning had reference to such as rested labours, and not unto any souls which were thought to be tormented in that Utopian purgatory, whereof This may be there was no news stirring in those days.
their
gathered, Jirst,
laid
by
the
the
practice
of the
ancient Christians,
down by
*'
which are wrongly ascribed unto Origen, in this manner ^We observe the memorials of the saints, and devoutly keep the remembrance of our parents or friends which die
;
in the faith
in
the
faith.
Thus
we
therefore
;
the birth
do we celebrate the deaths not the day of And because they which die shall live for ever.
it,
celebrate
calling
with the
priests,
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
martyrs with an anniversary commemoration."
that
Thirdly, by
Ecclesiastical
which we
read
in
the
author
of
the
saturantes,
ut
fiat
festivitas
nostra
in
memoriam
tatis in
requiei
defunctis
animabus,
Lib.
iii.
rum fide moiientium devote memoriam agimus tam illorum refrigerio gaudentes, quam etiam nobis piam consummatioiiem in fide postulantes. Celebramus nimirum,
;
Comment,
religiosos
fideles
martyrum
passio-
egenos
pauperets,
pupillos
et
viduas
celebramus.
170
pagite
to
:
ANSWER TO A
JESUI'l's
CHALLENGE.
[cHAP.
for where the party deceased is described by him have departed out of this life, " ^replenished with divine joy, as now not fearing any change to worse," being come unto the end of all his labours, and to have been both privately acknowledged by his friends, and publickly pro-
nounced by the ministers of the Church, to be a happy man, and to be verily admitted into the " ''society of the ;" saints that have been from the beginning of the world yet doth he declare, that the Bishop made prayer for him, (upon what ground, we shall afterward hear), that " ^God would forgive him all the sins that he had committed 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
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 What mean the hymns?'"' them therewith as champions? " 'Consider what thou dost sing at that time. Return, my soul, unto thy rest ; for the Lord hath dealt bountifully And again / will fear no evil, because thou with thee. And again Thou art my refuge from the art with me. Consider what these Psalms ajffliction that compasseth me.
sighing
mean."
Fifthly,
ancient
Liturgies.
As
in
that
of the
churches
of Syria,
Lord, of them
kuto tov Kaipov
f^ov,
el's
Vide supra
'Qs
dyliov,
p. 153.
^
|
l^vv6i)(7ov tI xj/dWet's
KOLVuivov
ofTcos
6vT(i
Twv
7-
cLtt'
eKelvov .
HirLdTpexl/ov,
i/'i'X'i
TtJV
<re.
irii
aiwvo^
'^
lepwi
dvaKiipuTTOfieiiov.
kuI irdXiv,
i
Ou
(poprjdTja-ofxai
kuku, oTt
ouv
eu-)(ij
TJ;s deap)(^i.Kr]^
dya-
KUTa/ue.
d(pe'ivat.
Ta
<f>vyi^
daQeveiav r]jxapTf)ixeva
tm
'
evvoi^aov
Id. ibid.
'"
(iouXovrai ovtol
oi
xpaXfioi..
KeKoifxiJluevw,
Kai
x^Pf
Xi'^vTuiii,
Memento
yap
fioi t'l
;
^ovXovrai al Xafiirdau-roi/s
de%
a'l
(paiSpai
;
oux ws a6XjTas
\
irpoireixTToixev
ti Se 01 vfivot
Chrysost.
episcoporum orthodoxorum qui inde a Petro et Jacobo Apostolis ad hunc usque diem rectum fidei verbum clare sunt professi ; et nominatim Ignatii, Dionysii,
Julii, ac reliquoruni
in Epist. ad
divorum laudabilis
,..]
171
the orthodox
which are dead, and are departed out of this Bishops, which, from Peter and
Apostles until
faith
this
and of
James the
day, have clearly professed the right and namely, of Ignatius, Dionysius, Julius, Be mindful, rest of the saints of worthy memory. 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 Apostles: " "We offer unto thee for all the saints which
have pleased thee from the beginning of the world, patrimartyrs, confessors, archs, prophets, just men, apostles,
bishops, priests, deacons,'' &c.
And
in the
Liturgies of the
churches of Egypt, which carry the title of St Basil, Gregory Nazianzen, and Cyril of Alexandria: " ^"Be mindful,
O Lord, of thy saints ; vouchsafe to remember all thy saints which have pleased thee from the beginning, our holy
fathers,
the
patriarchs,
prophets,
apostles,
all
martyrs,
the
con-
fessors, preachers,
evangelists,
in
and
;
the
which
have
died
the
faith
and
especially
holy,
;
glorious,
and St John
Stephen, the
evangelist,
forerunner, the
and martyr;
St
first deacon and martyr ; St Mark the apostle, And in the Liturgy of the and martyr," &c. " '^We church of Constantinople, ascribed to St Chrysostom
:
offer
service
for
those
who
are
sanctEE, glorioscB,
que qui usque ad sanguinem pro religione steterunt, et gregem tuum sacrum per justitiam et sanctitatem paverunt, &c.
Basilii
baptista
martyris
et
Sancti
Stephani protodiaconi
Sancti
3Iarci
protomartyris
evangelistae
et
apostoli,
Syriaco conversa.
martyris, &c.
Ttui/
" "Eti irpo(T<pepofJiev (JOi Kal inrep -KavTwv (iTr' aiwvni euapi](7Ti]craVTWi/ goi
Greg, et Cyrilli, a Victorio Scialach ex Arabico convers. p. 22, 47, et 60, edit.
"Eti
irpoa-fjiepofiev
vir'ep
troi t-ijV
\oyiK>]v
TTKTTei
irperxlSvTepwv,
clukovwv,
&C.
TavTijv
XaTpeiat)
,
twu
iv
dvairauaafxevwv
irpo-waTepuiv, iraTepiov,
rum
dignare ut recorderis
omnium
sanc-
torum
initio,
omnium
spirit\ium jus-
wnpQevov
GrfEc.
Mapirt";.
Liturg.
in fide; ct
imprimis
172
at
rest
ANSWER TO A JESUIT
in
CHALLENGE.
fathers,
[CH.
the
faith,
our
forefathers,
patriarchs,
prophets,
and
apostles,
preachers,
evangelists,
martyrs,
and every spirit perfected in the faith, but especially for our most holy, immaculate, most blessed Lady, the Mother of God and aye Virgin Mary." Which kind of oblation for the saints, sounding somewhat harshly in the ears of the Latins, Leo Thuscus,
confessors, religious
persons,
in
his
translation,
it
to their better
this reason-
manner: "
"We
offer
unto thee
martyrs, con-
and
the
saints
interceding" for
for
them.
As
if
the
phrase
of
"
^^ofFering
the
martyrs'"
;
were not
to
be found in St Chrysostom's own works and more universally " ''for the just, both the fathers and the patriarchs,
prophets and apostles, and confessors, the bishops, and the whole order,"" in the by Epiphanius. Yea, and " ^'for the spirits of those
the
and evangelists, and martyrs, and such as led a solitary life, suffrages of the Church rehearsed in the Western Church itself: that are at rest, Hilary, Athanasius, Martin, Ambrose, Augustine, Fulgentius, Leander, Isidorus," &c. As may be seen in the Muzarabical Office used in Spain. Sixthly, this may be confirmed out of the Funeral Orations of St Ambrose; in one whereof, touching the Emperor Valen" '^Let tinian and his brother Gratian, thus he speaketh us believe that Valentinian is ascended from the desert, that is to say, from this dry and unmanured place unto
;
'*
Adhuc
obsequium pro
dormientibus, pro
;
OfBc.
in
intervenienti-
omnibus
Sanctis.
deserto,
hoc
illas
ex hoc arido
et inculto loco,
ad
Ti
;
olei
TO
florulentas
delectationes,
ubi
cum
ora-
trOai
Tom.
Tom.
vii. p. 928.
luptate.
Beati
ambo
si
quid
mes
vos silentio
KaTpLapywv,
Kal d'Tro(TT6\u>v,
nulla
;
inhonoratos vos
mea
transibit oratio
aliqua precum
curret.
tou
xa'y^ia-ros.
Epiphan.
Hilarii,
lxxv.
quentabo.
niani Imp.
VII.]
173
his bro-
those flowery
ther,
Blessed
no day you in silence no oration of mine shall pass you over unhonoured no night shall run by, wherein I will not bestow upon you some portion of my prayers.
are
you both
if
my
shall
overslip
With
vant
all
oblations
will
frequent you."
In another,
he
" '^Give
rest
to
Theodosius, that
rest
which thou
hast
prepared for
:
thy saints."
dosius,
fight,
And
now
" ^"Theodoubtful
of honourable
memory,
being freed
from
and continual tranquillity and for the things which he did in this body he because he loved rejoiceth in the fruits of God's reward " the Lord his God, he hath obtained the society of the saints And afterward also, " "'Theodosius remaineth in light, and glorieth in the company of the saints." In a third, he prayeth thus for his brother Satyrus: " Almighty God, to thee do I I now commend unto thee his harmless soul make my oblation accept mercifully and graciously the office of a brother, the sacrifice of a priest :" although he had directly pronounced of him before, that " ^^he had entered into the kingdom of heaven, because he believed the word of God," and excelled in many notable virtues. Lastly, in one of his Epistles, he comforteth Faustinus for the death of his sister after this manner: " ^'Do not the carcases of so many half-ruined cities, and the funerals of
doth
;
'^^
'*
Da
dosio,
tuis.
-"
requiem perfecto servo tuo Theorequiem quam praeparasti Sanctis Id. de Obitu Theodosii Imp. Absolutus igitur dubio certamine,
fratemum munus,
23
sacrificium sacerdotis.
fruitur
Dei verbo, &c. Id. ibid. 2'' Tot igitur semirutarum urbium cadavera, terrarumque sub eodem conspectu
credidit
na;
tur.
et
munerationis
Ergo
moriae
Theodosius
Dominum
Deum
Id.
consortia.
sionem consolabiliorem habendam ? prapsertim cum ilia in perpetuum prostrata ac diruta sint ; hac autem ad tempus quidem
erepta nobis meliorem
illic
vitam exigat.
Theodosius,
quam
pro-
et
sequendam orationibus
ficandam lacrymis
tionibus
tuis,
reor
nee moesti-
hostiam
animam
arbitror.
ejus
Domino commen-
meam
offero
dandam
174
SO
ANSWER TO
A JESUIT's CHALLENGE.
CHAP.
that
much
especially
but she, being taken from us but for a time, doth pass a better life
for ever
there.
therefore
she
is
not
so
lamented as to
much am
to
be
of the
mind
that
she
not to be
soul
should be
far
Thus
made sad with thy tears, but commended with oblations St Ambrose. Unto whom we
;
Gregory Nazianzen also who, in the funeral oration that he made upon his brother Caesarius, having acknowledged that he had " -^received those honours that did befit a new-created soul, which the Spirit had reformed by water," (for he had been but lately baptized before his
adjoin
may
life),
^''that
Divers instances of the like practice in the ages following have produced in another ~' place ; to which I will add some few more, to the end that the reader may from thence observe,
I
how long the primitive institution of the Church did hold up head among the tares that grew up with it, and in the end did quite choke and extinguish it. Our English Saxons
had learned of Gregory
that
to
pray for
pain
in
relief of
those
;
souls
were
supposed to
suffer
purgatory
and yet
out
to justle
oblations for
them
which were not doubted to have been at rest in God's king:dom. And therefore the brethren of the church of Hexham, in the anniversary commemoration of the obit of Oswald, King of Northumberland, used " "*to keep their vigils for the health of his soul ;" and having spent the night in praising of God with psalms, " to offer for him
in the
morning the
Bede
writeth;
who
"
61
liSaTo^
dvefxopfpwa-ev,
a^ia
-rd
yepa
|
Kapirovfievo'i.
Greg.
Nazianz. in
Fun
Caesarii, Orat. x.
-^
"''
lib.
iii.
cap. 2.
tv
i
\^ ibid. cap. 12 et 14
bv the Ancient
175
heaven," and by his prayers procured many miracles So likewise doth the same Bede to be wrought on earth.
God
in
"'report, that
was discovered, by two several visions, that Hilda, the Abbess of Streamsheale, or Whitby in Yorkshire, was carried up by the angels into heaven, they which
when
it
heard thereof presently caused prayers to be said for her And Osberne relateth the like of Dunstan, that being soul.
at Bath,
and ^'beholding in such another vision the soul of one that had been his scholar at Glastonbury to be carried up into " the palace of heaven," he " straightway commended
the same into the hands of the divine piety," and entreated
the lords of the place where he was to do so likewise.
Other narrations of the same kind may be found among them that have written of saints' lives; and particularly in the tome published by Mosander, p. 69, touching the decease of Bathildis, Queen of France, and p. 25, concerning the departure of Godfry, Earl of Cappenberg, who is said there
have appeared unto a certain abbess, called Gerbergis, and to have acquainted her, " ""that he was now, without all delay and without all danger of any more severe trial,
to
gone unto the palace of the highest King; and, as the son of the immortal King, was clothed with blessed immortality."
And
the
monk
that
writ
the
legend
addeth,
that
^^she
presently
thereupon
sacrifice
of the
Mass
it
to
Which how
fabulous
it
soever
may
strongly prove
'0
^'
apud Surinm
tantummodo
fratris ultra
legitur, est
:
referri
discipuli, nobiliter a se
apud Glastoniain
fre-
quam
educati,
immensas corde
festa
et ore
Deo
cunctipotenti
mani-
Moxque
in
manus
di-
commendans, dominos
ait,
me modo
tione,
culo,
iVo-
grasse, atque
tandum vera, in Jo. Capgravii Legenda (in qua prior narraiionis hujus pars ad verbum ex Osberno, ut alia de Dunstano
complura, descripta cernitur ) posteriorem
Mosandro,
edit.
Colon, ann.
^'
IfiSl.
Mox
fratribus
beati
viri
Cappenbergensibus
obitum,
et
hanc sententiam omitti penitns ; in Eadmero vera (ex quo, non aiitem ex Osberno vel Osherto, Vita Dunstani, qitce Mnii 19
indicavit
pro eo
curavit.
Missae
Ibid.
sacrificium
oft'erendum
176
that
ANSWER TO A
JK,SUIT"'s
CHALLENGE.
it
[cHAP.
that
is
this is
the
still
souls of those
retained
the
Church.
The
letters
of Charles the
; wherein he ^^wisheth, that " intercession" should be made " for the
" not having soul of" Pope Adrian then lately deceased any doubt at all," saith he, " that his blessed soul is at rest; but that we may shew faithfulness and love unto our most dear friend. Even as St Augustine also giveth direction, that intercessions ought to be made for all men of affirming, that to intercede for a good ecclesiastical piety Where the two ends man doth profit him that doeth it." intercession this kind of are to be observed the one, to of shew their love to their friend the other, to get profit to
:
Lastly,
Pope Innocent the Third, or the Second rather, being inquired of by the Bishop of Cremona concerning the state of a certain priest that died without baptism, resolveth him out of
St Augustine and St Ambrose, that " ^^ because he continued in the faith of the holy mother the Church, and the confession of the name of Christ, he was assoiled from original 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
fices
to
be offered unto
command God in
the foresaid
priest."
declared, unto what kind of persons commemorations ordained by the ancient Church did
^^
tercedere pro
tes
Quia
dubitationem beatam
in
animam
in
:
et coelestis
gaudium
ostendamus
incunctanter.
Aposto-
omnibus
nes
fieri
licam
et Collect, i.
Bernardi Papiensis,
debere
Magn.
Vide
\^''est-
Sopitis
igitur
quaestionibus,
;
docet in
MS.
in
Bibliotheca Cottoniana.
cap. 4, et Matth.
Deo
Anglor.
lib.
i.
Ibid.
monaster. ann.
Dom.
797-
; ;
VII.]
OF PUAVF.lt von
tlie
rilK
DF.Al).
177
extend,
next
to
thing
tliat
what we are
conceive of
tlie
made
therein.
And
here
we are
and thanks-
God
for
whereunto were
petition,
afterwards added
prayers of deprecation
place
and
that
God would be
from
well
hell,
him
were
him
in
the
kingdom of
first
lieaven.
intercessions,
howsoever at
they
meant, as we shall hear, yet in process of time they proved an occasion of confirming men in divers errors
especially
to
livers
also,
unto
whom by
the
first
were intended.
The term of ev^^apicrTt'ipio^ ei/^jy, a thanksgiving prayer, borrow from the writer of the Ecclesiastical Hierarchy who, in the description of the funeral observances used of old in the Church, informeth us, first, that the friends of the dead " ^"accounted him to be, as he was, blessed, because that, according to his wish, he had obtained a victorious end ;" and thereupon " sent forth hymns of thanks^^
I
giving
to
the
desiring
withal that
And
then
Bishop likewise offered up a prayer of thanksgiving unto God, when the dead was afterward ^^brought unto him, to receive, as it were, at his hands a sacred coronation.
Thus
God by
specially
mentioned by St Jerome
and
is
tlie
Church by St Chrysostom
tion of the
"
therein
in
this
manner:
I
"^'Do
not
we praise
AuTov T6
KUfiiXftviTi.,
Trpos
TO
viKi\(popou
evKTaiws
Alleluja.
Epist.
MCai
avaTrcfi.irov(rt,Trpoari2Ti.
jrpo's
XXX.
avTov^ a<^tKt<r6at
Xr/^tv.
7.
xTJi/
Tiff
vfioiav
pLa-rou/xei),
ci/xofievoi
Dionys. Ecclesiastic.
irpoi
on
Hierarch. cap.
aTTcXdovTa, oTi
Twv
;
irovtov dTTtjXXu^tJV,
;
iiiTa TcXei
Oedv
eiri
evy^api.(JT\\-
Ibid.
Aa^oi/Tes oi ahrov,
ayovaiVfOo?
tov
iepdpx^]i'
fjiwoiai
tirl ffTe(f>di>(uviepiuv
o6<nv. lb.
178
ANSWliK TO A JESUIT
CHALLEXGE.
[chap
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
?
of rejoicing."
Whereupon he
immoderate mourning for the dead: " ^^Thou sayest, Returriy O my soul, unto thy rest, for the Lord hath dealt bozcntifuity with thee ; and dost thou weep ? is not this a stageplay ? is it not mere simulation ? For if tliou dost indeed believe the things that thou sayest, thou lamentest idly but if thou playest, and dissemblest, and thinkest these
things
to
suffer
be fables,
those
why
dost
thou
are
then
sing
why
dost
done ? Wherefore dost thou not drive away them that sing?" And in the end he concludeth somewhat prophetically, that he " *^very much feared lest by this means some grievous disease should creep in upon the Church."
thou
things that
of
Whether the doctrine now maintained in the Church Rome, that the children of God, presently after their
life,
with
fire
and
whether
practice
in
chanting
of
psalms,
appointed
whom
tom doth
his fear
it
That
was not altogether vain, the event itself doth shew. For howsoever in his days the fire of the Romish purgatory was not yet kindled, yet were there certain sticks then a-gathering, 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
direXavvei^
fjLi)
tovi
'//ctWoi/Tcts
Id.
dvairavcnv
a-ov,
otl
TLvpio^ eiiripyeTijae
;
ibid.
'''
ouxi
ctkiivi]
-ravTa
Kat ydp
fiei^ovooi oeooiKa,
fxi}
tovtu>
ovx
I'TTo/CjOicris
el fiev
yap ovtwi
kol fiivovs
;
Gia
**
fc7r6icrcX6?;.
Ibid.
Se Trai^eis
Kal inroKpivri
Cum
qua-
avTci elvai
Kul dvc)(pj
vop.iXfiL'i,
tj kol xl/dWei^
;
Tt
Ti
TWD izapayivofiivwv
oia
Vri.]
OF I'KAYKU
I'OU
TIIK
DKAD.
1/9
Church "
baptism,
such as were
very good,
propitiations for such as were not very bad; but as for such
as were very evil, although they were no helps of the dead, yet
were they some kind of consolations of the living." Which, it were but a private exposition of the Church's meaning in her prayers and oblations for the dead, and the opinion of a doctor too that did not hold purgatory to be any article of his creed, yet did the Romanists in times following greedily take hold thereof, and make it the main
although
foundation
laid
the hay
and
stubble of
it
is
suiteth
Church which it intendeth to interpret. It may indeed fit in some sort that part of the Church service, wherein there was made a several commemoration, first, of the patriarchs, prophets, apostles, and martyrs, after one manner; and then of the other dead, after another; which, together with the conceit, that " '^an injury was offered
the
to a
'"'St
martyr by praying for him," was it that first occasioned Augustine to think of the former distinction. But
in
the
"
*^
supplications
for
wliich
under a general commemoration, was accustomed to make for all that were deceased in the Christian and Catholic Communion" to imagine that one and the same act of praying should be a petition for some, and for others a thanksgiving only, is somewhat too harsh an interpretation especially where we find it propounded by way of petition, and the intention thereof directly expressed, as in the Greek Liturgy attributed to St James, the brother of our Lord: " ^'^Be mindful, O Lord God of the spirits
the
:
Church,
pro non
"^
Non
tiones
pro
niortuornm,
quas
malis
etsi
Christiana et
cap. 110.
"
'"
XVII.
nominibus quorumque, sub general! commemoratione suscepit ecclesia. Id. de Cura pro Mortuis, cap. 4 "' Mytjo-OiiTt, Kupie 6 Beos x(7ii/ Trvev/idToiu Kal TraVijs rrapKO^,
Kill
wv
envr\a^)]nev.
T.XXXIV.
wv
oiiK efivi'irrdji/xev,
OfiOodo^ow, diro
m2
180
and of
as
AKSWKTl TO A
.TF.SUIT S
CHALLENGE.
[cHAp;
all flesh, of such as we have remembered, and such we have not remembered, being of right belief, from Abel the just until this present day. Do thou cause them
to
rest in
the land
of
in
the
living,
delight of Paradise,
the bosoms of
fathers
;
and Jacob,
doth
visit
our
them,
holy
fled
;
thy kingdom, in the Abraham, and Isaac, whence grief, and sorrow,
in
compiled by Alcuinus
and shine for ever." And in the offices " ^"O Lord, holy Father, almighty
:
and everlasting God, we humbly make request unto thee for the spirits of thy servants and handmaids, which from
the
that
beginning
of
this
world thou
hast
called
unto thee;
a lightsome place, a place of refreshing and ease, and that pass by the gates of hell and the ways of darkand may abide in the mansions of the saints, and in the holy light which thou didst promise of old unto Abraham and his seed. So the "commemoration of the faithful departed," retained as yet in the Roman Missal, is begun with this orison " 50 Eternal rest grant unto them, O Lord, and let everWhereunto we may add lasting light shine unto them." these two prayers, to omit a great number more of the like " Receive, O holy kind, used of old in the same Church Trinity, this oblation, which we offer unto thee for all that
they
may
ness,
'''
name
may have
et in
!A/3e\
Tov oiKaiov
i']fxi-
que
in
mansionibus sarvctorum,
luce
Xiiopa.
sancta
promisisti et
semini ejus.
col. 228,
*"
TOV Trapaoelcrov, ev toIv kuXttoh 'Ajipadp. Kcil 'Icraa/c Kai 'laKW^, Toiw ayiwv -jraTe-
pwv
I'l/xwv'
o6ei>
Introitus
Domine, Mis-
to
(poo^
tou
defunctorum.
Jacob. Liturg.
Antiphonario Gregorii, circa finem. ^' Suscipe, sancta Trinitas, banc oblationem,
in tui
te
teterne
quam
tibi
spiritibus
famulorum
;
et
famularum tuate
dexteram auxilii
porrigente, vitae
ut digneris,
Domine,
; et a poenis impiorum segregati, semper in tuae laudis Iffititia perseverent. Missa Latina Anti-
infernorum
et vias
tenebrarum, maneant-
VII.]
OF I'UAYKU
KOll
THE DEAD.
181
the rest of everlasting life; and being separated from the punishments of the wicked, they may always persevere in the joy of thy praise." And, "''-This oblation, which we humbly
offer
unto thee
sleep in peace,
for the commemoration of the souls that we beseech thee, O Lord, receive graciously;
piety
and of thy goodness grant, that both the affection of this may profit us, and obtain for them everlasting bliss." Where you may observe, that the souls unto which " everlasting bliss" was wished for, were yet acknowledged to rest " in peace," and, consequently, not to be disquieted with any purgatory torment. Even as in the Canon of the Mass itself the priest in the commemoration for the dead prayeth " ^^Remember, O Lord, thy servants and handmaids, thus which have gone before us with the ensign of faith, and To them, O Lord, and to all sleep in the sleep of peace.
:
we beseech
grant a place of refreshing, light, and peace." Nay, the Armenians, in their Liturgy, entreat *' ^'give eternal peace," not only in general " unto
God
all
to
that
have gone before us in the faith of Christ ;" but also in particular to the " patriarchs, apostles, prophets, and martyrs."
Which maketh
directly
for
the opinion
of
those,
against
whom
'^
'^^
Hanc
igitur oblationem,
quam
tibi
Et in quibusdam Romanis Missalibus manuscriptis ha;c mortuonim com('JivTauda dvcKpepei Toi/s ^aji/xas.)
vetustissimis
Dom.
et
Ac
dinem sempiternam.
OfRc.
Gregorian.
nominatim
Canone Gre-
Tom.
Tom.
ii.
Liturg.
Vetust.
bliotheca habebatur,
BibliotheccB
ejc
authentico libra
;
Pamelii, p. 610;
edit.
et
Prsefation.
cubiculi
descriptus
lib.
ii.
apud
Henric.
'
BuUinger.
de
Origine
^^ IMemento etiam, Domine, famulorum famularumque tuaruni, qui nos praccesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescentibus, locum refrigerii,
Erroris, cap. 8.
a;ter-
deprecamur.
et
Liturg.
Armen.
Andrea
ovk
JMissali
Romano.
In
i\'ira'Ti'fii\<jav,
eiiXupicTTLav
-TTpos
Tov Qeov
cernitur
Commemoratione
vivciiliiim.
fxiixavTt:^.
182
ANSWER TO A
JESUlx's CIIALLEKGE.
[cHAP.
" eommemorations" contained " a supplication for the saints unto God," and not a *' thanksgiving" only. As also do
those forms of prayer which were used in the
in
Roman Liturgy
"
^*^Let
the days of
profit
such an
oblation
especially
such a Leo,
saint
is
:
unto
glory.""
And
that
St
which
copies
of the Gregorian Sacramentary Lord, that this oblation may profit the soul of thy servant Leo." For which the latter books have chopped in this prayer: "^* Grant unto us, O Lord, that by the inter-
cession
of thy
servant
Leo
this
oblation
may
profit
us."
Concerning which alteration, when the Archbishop of Lyons propounded such another question unto Pope Innocent as our Challene:er at the beoinninfj did unto us, " ^"Who it was that did change it, or when it was changed, or why the Pope returneth him for answer, " "^"that who did change
?''"'
it, or when it was changed, he was ignorant of; yet he knew upon what occasion it was changed because, that where
:
who prayeth
like
for a martyr,"
Pope''s
is
which
is
own canoniza-
saints."
reason
to be held of other
down
the rea-
little
prayed
more roundly: " *^'0f old they day he prayeth for us; and so
And ""Alphonsus Mendoza telleth was " deservedly" disused, and this
'
''''
nent,
&c.
illi
oblatio ad gloriam.
Innocent.
lib. iii.
33,
III. Epist.
ad Archiep. Lugdim.
tit.
cap. 5.
Decretal,
cap.
^'
41,
de Celebrat. Alissar.
6.
Cum
tui
Marthce.
j
Super quo tibi taliter respondemus, quod quis illud mntaverit, aut quando
''"<'
Annue
nobis,
Domine,
ut animse
oblatio.
mutatum
fuerit,
ignoramus
scimus
ta-
famuli
Gregor. Oper.
*8
Tom.
men qua fuerit occasione mutatum, quia cum sacrse scripturje dicat auctoritas, quod
injuriam facit martyri qui orat pro martyre,
aliis
*'
Annue
nobis,
Domine, ut
hffic
interces-
idem
de Sanctis
nobis prosit
sciendum.
Ibid.
Litarg.
Pamelii,
Tom.
ii.
mutatum
secundum
num.
7-
VII.
OF PKAYKK
I'OU
Tllli
DEAD.
1J3
other substituted in the room thereof, " Grant unto us, we beseech thee, O Lord, that by the intercession of thy servant
Leo
this
oblation
may
profit
us."
Which
prayer,
indeed,
was to be found heretofore in moderniorihus sacramentariis, as Pope Innocent speaketh, and in the Roman Missals that were published before the Council of Trent, as namely in
that which was printed at Paris ann.
reformed
Missal,
wherewith,
it
seemeth,
so well acquainted as with his scholastical controversies, it is put out again, and another prayer for Leo put in ; that by
the
of those " "'^offices of atonement a blessed Neither is there any might accompany him." more wrong done unto St Leo in praying for him after this manner, than unto all the rest of his fellows in that other prayer of the Roman Liturgy: " "'We have received, O Lord, the divine mysteries ; which as they do profit thy
celebration
retribution
saints
unto glory, so
we do beseech thee
that
they
as
is
may
done
profit us for
much
unto all the faithful deceased, when in their Masses for the dead they say daily, " "^'Lord Jesus Christ, King of glory, deliver the souls of all the faithful that are departed from deliver them the pains of hell and from the deep lake from the mouth of the lion, that hell do not swallow them So that, whatsoever up, that they fall not into darkness." commodious expositions our adversaries can bring for the justifying of the Roman service, the same may we make use of to shew, that the ancient Church might pray for the dead, and yet in so doing have no relation at all unto purgatory ; yea, and pray for the martyrs and other saints that were in the state of bliss, without offering unto them
;
any injury thereby. For the clearing of the meaning of those prayers which are made for Leo and the other saints, to the two expositions
'''
Ut per
ex (iregoiii Sacra-
mentario.
''''
Domine Jesu
pocnis
Christc,
Rex
de
jflorijc,
libera
1
rum de
lacu
;
prof'undo
Domine, divinamystcria;
|
omnium
lidelium
lam.
cap.
Bellarmin. de
lii;
dcfunttoruni,
et in i^Iissis
quolidianis dc-
i'\mctovi\m in OJf'ciiorio.
18
AXsUEu TO A
in
Jesuit's
challexge.
[chap.
brought
" "^Hhat perad venture therein the glory of the body is petitioned for, which they shall have in the day of the resurrection. For although," saith he, " they shall
this for a
and
it
yet
it
more means
aside
shall
is
in their
which was objected. For the primary Church indeed, in her prayers for the dead, had reference unto the day of the resurrection which also in divers places we find to have been expressly prayed for. As in the Egyptian Liturgy, attributed unto St Cyril, " Raise up their bodies in the Bishop of Alexandria day which thou hast appointed, according to thy promises which are true and cannot lie grant unto them, according
faction
intention of the
'^"
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
to thy promises, that
negligence
have
followed
them."
And
in
that
which
is
East Indies " Let the Holy Ghost give resuryour 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
called, in tlie
:
'^-
"^
poris,
sit
Cyrill.
Nam
non
tamen
petere, ut pluribus
tris
in
die
novissimo,
et
dignos faciat
larmin. de Purgator.
''''
cap. 18.
illos
iVIissa
constituisti,
concede
eis,
secundum promissa tua, id quod non vidit oculus, et auris non audivit, et quod in coi hominis non ascendit, quod praeparasti, Pomine, amatoribus nominis tui sancti
ut famuli tui non pcrmai;e:uit in niorlc,
penses.
in ipso fine.
185
beseech
again
tion,
those
that
dear
hfe
most high God, that thou wouldst raise up young men with a speedy resurrecwith
a
timely
resurrection."
this
present
:
And
that
in
no hurt; but when that great day of the resurrection and remuneration shall come, vouchsafe to raise them up, O Lord, together with And that in Grimoldus's Sathy saints and thine elect." cramentary " '^ Almighty and everlasting God, vouchsafe to
Alcuinus
" '"Let
body and the soul and the spirit of thy servant N. in the bosoms of Abraham, Isaac, and Jacob, that, when the day of thy acknowledgment shall come, thou mayest command them to be raised up among thy saints and thine "
place the
elect."
And
that
Lord God,
rest
;
their souls
'^ Cause, which the Syrians do use: and their spirits and their bodies to
and sprinkle the dew of mercy upon their bones." But yet the Cardinal's answer, that the glory of the body may be prayed for, which the saints shall have at the day of the resurrection, cometh somewhat short of that M'hich the Church used to request in the behalf of St Leo: for in that prayer express mention is made of his soul, and to it is wished that profit may redound by the present oblation. And therefore this defect must be supplied out of his answer unto that other prayer which is made for
the souls of the faithful departed, that they may be delivered out of the mouth of the lion, and that hell may not To this he saith, that " ''the Church swallow them up.
""
NuUam
;
nusquam comparet,)
tione omissa; et
edit.
corporis tantum
men-
corum
sed
cum magnus
ille dies
resur-
Tomo
IfiOi),
v. Oper. Gregorii,
col. 234, corporis
Paris, ann.
et
simul
'-
rnntt'23
NnbK
k^d
n"^^f
pnvaij
ann. 1555.
qua- in
famuli tui
et
A'',
Abrah,
Isaac,
Jacob
ut
cum
nerit,
tuos
eum
Gehenna; sempiternas
certum non
etiani pro iis
sit
resuscitari
Grimold. Sacra-
eas
nientar. 0)7.
Tom. ii. Liturgic. Pamel. p. 4.")(!, Habetur eadeni oratio in Missali Roniaiio noiidum ref'ormato, (nam in novo
sumus.
cap. 5.
186
ANSWER TO A
JESUIT's
CHALLENGE.
[cHAF.
may
not
not be condemned
as
if
it
unto the
certain
everlasting-
pains of hell
were not
condemned unto those pains, but because it is God's pleasure that we should pray even for those things which we are certainly to receive." The same answer did Alphonsus de Castro give before him, that " "'very often those things are prayed for which are
that
they
should
not
be
shall come to pass as they are prayed for and that of this there be very many '^testimonies." And Johannes Medina, that " '"^God delighteth to be prayed unto even for those things which otherwise he purposed For God had decreed," saith he, " after the sin to do. Adam to take our flesh, and he decreed the time wherein of to come and yet the prayers of the saints, that meant he prayed for his incarnation and for his coming, were acceptGod hath also decreed to grant pardon able unto him. and yet the prayer is grateful vmto every repentant sinner vmto 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 with councils law-
certainly
known
fully assembled; yet the prayer notwithstanding is grateful unto God, and the hymns, whereby his presence and ftivour and grace is implored both for the council and the Church." And whereas it might be objected, that howsoever the Church
may
receive, yet
sometimes pray for those things which she shall certainly she doth not pray for those things which she hath already received; and this she hath received, that those
souls shall not be
7*
their
Saepissime petuntur
qua? certo
et
hujus
et gratae illi
plurima sunt testimonia. Alphons. Castr. contr. Hares, lib. xii. de Purgator.
Haeres. iii.
'''
adventu
that prayer of
grata est
ilia oratio
of Daniel, where:
,
pro
veniam dare, et tamen qua vel ipse poenitens pro illoorat, ut ejus pomiDecre-
upon St Jerome writeth thus In cinere et sacco postulat impleri quod promiserat Deus; non quo incredulus esset futurorum, sed ne securitas negligentiam, et
negligentia pareret offensam.
'"
nondeserere, etconciliislegitimecongregatis
et
j
(Jaudet
Deus
orari
et
quK
tur.
Jo.
IMediii.
de Pocnit,
Tract, vi.
Vll.]
187
;
and are most secure from damnation the Cardinal may easily be avoided: ""For although those souls," saith he, " have received already their first sentence in the particular judgment, and by that sentence are freed from hell, yet doth there yet remain the general judgment, in which they are to receive the second Wherefore the Church, praying that those souls sentence. in the last judgment may not fall into darkness, nor be swallowed up of hell, doth not pray for the thing which Thus these men, the soul hath, but which it shall receive." labouring to shew how the prayers for the dead used in their Church may stand with their conceits of purgatory, do thereby inform us how the prayers for the dead used by the ancient Church may stand well enough without the For if we may pray for supposal of any purgatory at all. those things which we are most sure shall come to pass, and the Church, by the adversary's own confession, did pray accordingly that the souls of the faithful might escape the pains of hell at the general judgment, notwithstanding they had certainly been freed from them already by the sentence of the particular judgment; by the same reason, when the Church in times past besought God to " ''^remember all
sentence,
which is the form of prayer used in the Greek Liturand to give unto them rest, and to bring them unto the place where the light of his countenance should shine upon them for evermore, why should not we think that it desired these things should be granted unto them by the last sentence at the day of the resurrection, notwithstanding they were formerly adjudged unto them by the particular sentence at
gies,
For as " ''that which shall befall unto all at the day of judgment is accomplished in every one at the day of his
death
;" so,
on the other
jam
side,
" Nam
ccperint
etsi
anim;c purgatorii
in
ac-
primam scntentiam
eaque sententia
judicio
Jiellarniin. ut supra.
particular!,
libera? sint a
MvijdOijxt TrdvTuiv
cXtt'lOl
Twv
irpoKeKoifxi]^)j)s
fLtvutv eir'
luvioii.
(ii/ao-Tao-fcos
al-
J>iturj,'. llasil.
et
Chiysost.
'^
Quod
ii.
188
ANSWER TO A JESUIT
CHALI.EXGE.
is
[CHAF.
fully
accom-
upon the whole man at the day of the general judgment. Whereupon we find that the Scriptures everywhere 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 Onesiphorus : the Lord grant unto him that he may Jind mercy 1 Cor. i. 8, Who shall also confirm of the Lord in that day. you unto the end, that ye may he blameless in the day of our Lord Jesus Christ. Acts iii. 19, Repent ye therefore, and he coniierted, that your sins may he blotted out, when the times of refreshing shall come from the presence of the Lord. 2 Thess. i. 6, 7, Jt is a righteous thiJig with God to recompense unto you which are troubled rest with us, ivhen the Lord Jesus shall be revealed from heaven with Philip, ii. 16", That / 7nay rejoice in his mighty angels. the day of Christ, that J have not run in vain, neither 1 Thess. ii. 19, For what is our hope, laboured in vain. or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? 1 Pet. i. 5, Who are kept by the power of God through faith unto salvation, ready to he revealed in the last time. 1 Cor. v, 5, That the spirit may be saved in the 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, When these things begin to come to jjor^s, then look up, and lift up your heads ; for your redemption draweth nigh. 2 Tim. iv. 8, Llenceforth there is laid up for me a crown of righteousness, tchich the Lord, the righteous Judge, shall give me at that day ; and Luke xiv. 14, Thoic 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, For there " """the that manifestly discover this intention.
*"
Tes,
Ie/)(os
7-
VII.]
189
Hierarchy which are
resurrec-
ministers,"
the
writer
of
the
Ecclesiastical
reporteth,
" read
in
those
undoubted
Scriptures
promises
recorded
tion,
the
divine
of our
divine
and then devoutly sang such of the sacred Psalms as were of the same subject and argument.*" And so accordingly in the
for that
Roman
time
;
a mystery
voice,
We
John
v.
Cometh wherein
and they
the
resurrection
of
life,
Thess.
iv.
Brethren,
we
would not have you ignorant concerning them that sleep, that ye sorrow not, as others which have no hope. John xi. / am the resurrection and the life: he that helieveth in me, although he were dead, shall live. 2 Macab. xii. Judas caused a sacrifice to he offered for the sins of the dead, justly and religiously thinking of the resiirrection. John vi. This is the will of my Father that sent me, that every one that seeth the Son and helieveth in him may have life everlasting : and I will raise him up at the last day. And, He that eateth my flesh, and drinketh my blood, hath life everlasting : and I will raise him up at the last day. And lastly, Apocal. xiv. / heard a. voice from heaven, saying unto me. Write, Blessed are the dead which die in the
Lord, from
henceforth 7iow,
saith
the
Spirit,
that
they
may
their
works
folloio
them.
agree, beginning,
dies
ilia,
Teste David
cum
Sibylla:
and ending,
Lacrymosa
dies
ilia.
Qua
resurget ex favilla
Dona
eis
requiem.
Monogamia, which he wrote had been infected with the heresy of the Montanists,
Roman,
in
*'
Missal.
Conimeniorat.
190
ANSWER TO A JESUIT
CHALLENGE.
[chap.
husband,
saith,
that
"
**^she
and a portion in the first resurrection." Which seemeth to have some tang of the error of the Millenaries, (whereunto not ^"Tertullian only with his Prophet Montanus, but *'^Nepos also, and ^^Lactantius, and divers other doctors of the Church did fall), who, misunderstanding the prophecy
***
and
" **'They
the
come not
second,
the
the
shall
first
be burned until
they
times
and the second resurrection ; or if they have not fulfilled them, they shall remain longer in punishment. And therefore let us pray that we may obtain to have our part in the first resurrection," saith St Ambrose. Hence, in a certain Gothic Missal, I meet with two several exhortations made unto the people to pray after this form the one, that God would " vouchsafe to place in the bosom of Abraham the souls of those that be at rest, and admit them unto the part of the first resurrection ; the other, which I find elsewhere also repeated in particular, that ^he would " place in rest the spirits of their friends
betwixt
:
^'^
^-
Enimvero
et
isti
et in
prima resurrectione consortimn. Tertull. de iVIonogam. cap. 10. "^ Id. de Resurrect. Camis, cap. 25.
^'
Nepos docuit, qui primam justorum resurrectionem et secvmdam impiorum confinxit. Gennad. de Ecclesiast.
"^
Sicut
et secundam resurrectionem ; aut non impleverint, diutius in supplicio permanebunt ideo ergo rogemus ut in prima resurrectione partem habere mereamur. Ambros. in Psal. i. 5. "" Quiescentium animas in sinu Abrahse collocare dignetur, et in partem prima;
si
:
primam
resurrectionis admittat.
JMissal.
Gottic.
Dogmat. cap.
55.
Idem
in
Catalogo Scrip-
Tom.
""
VI. Bibliothec.
tor. Ecclesiastic,
de Tichonio Donatista.
Deum
judicem
universitatis,
Deum
spiri-
neque duas
in carne
mortuorum
justorum,
et
reet
deprecemur pro
qui
;
surrectiones futuras,
aliam injustorum,
tibus
carorum
pace
nostrorum,
nos
ut
in
semel omlib.
vii.
Dominica
prfficesserunt
eos
nium, ostendit.
^
Dominus
Institut.
Lactant.
Divin.
in parte prima;
resurrectionis resuscitet.
Gregor. Oper.
;
Tom.
v.
resur-
Preces Ecclesiast.
VII.]
01'
I-IIAYER
I'OIl
THE DEAD.
191
raise
were gone before them in the Lord's peace, and them up in the part of the first resurrection." And, to come nearer home, Asserius Menevensis, writing of the death and burial of iEthelred, King of the West Saxons, and Burghred, King of the Mercians, saith, that they " expect the coming of the Lord and the first resurrection
which
'^
The
of our
-''Cuthbert.
Avrite
other'^~the
wise, than
by saying
that at
the general
resurrection
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, which shall be at that For certain it is, that the^rs^ day, "*! cannot well resolve.
resurrection, spoken of in
tion of St John,
is
of the Revelasoul
the resurrection of
from
is
tlie
world
as the second
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 hoiir is coming, and now is, when
;
hour
is
coming, in which
that
are in the grave shall hear his voice, and shall come forth : they that have done good, tmto the resurrection of life ; and
they that have done evil, unto the resurrection of damnation. And to this general resurrection, and to the judgment
had the Church relation in her prayers some patterns whereof it will not be amiss to exhibit here, in these examples following: "'''^Although the condition of
''*
Adventum Domini
et
priniam
cum
Asser.
de vElfredi Rebus Gestis, ami. 871 et 874. '" 8anctus Domini Cuthbertus incomparabilis confessor et episcopus
considerandum est suo ordine resurgat tamen propter ilium sermonem Johannis, (Apocal.xx.), ne forte dividi omnis rcsur;
rectionis ratio in
est,
non solum
et in
sit
eos
resurrectio-
ut
una
ilia
dicitur
prima;
5.
Si
non resurgunt
;
diversa
Thess.
'
Luke
xiv. 14.
^* Ita
Origenes, in
in
''
Quamvis humano
tamcn clementi;e
citatus
tua;
192
ANSWER TO A JESUIT
CHALLEXGE.
[chap.
minds heavy
of eternal salvation,
this
light.
are
not
afraid
to
the
life
loss
is
of
not
For by the
benefit
of thy
grace,
to the faithful, but changed ; and the souls the things mortal from the prison of body, abhor being freed when they attain unto things eternal. Wherefore we beseech
taken
away
the blessed,
may
rejoice that
straits
of
" ^''Through Jesus Christ fidence the day of judgment." our Lord, whose holy passion we celebrate without doubt for them especially for immortal and well resting souls upon whom thou hast bestowed the grace of the second birth ; who, by the example of the same Jesus Christ our For Lord, have begun to be secure of the resurrection. thou, who hast made the things that were not, art able to and hast given unto us evidences repair the things that were of the resurrection to come, not only by the doctrine of the Prophets and Apostles, but also by the resurrection of " ^'O God, the same thy only begotten Son our Redeemer."
; ;
who
and Maker of
all
things,
and who
art
who make
request unto
turae immortalitatis
erigimur
ac
et
non timemus lucis hujus sustinere jacturam, quoniam beneficio grasalutis feternae,
celebramus
qui
tis
tuae
:
fidelibus vita
non
tollitur,
sed
mutatur
lia
liberatae, horrent
dum immortaut
Quippe qui
fecisti
qua non
;
erant,
consequuntur.
iV".,
Unde qusesumus
et resurrec-
famulus tuus
angustias,
intabemaculisbeatorum
judicii
diemque
cum
fiducia
RedemptoPraefat.
resurrectionem dedisti.
1530,
num.
10(5
Tom. Tom.
233.
in
II.
Liturgic.
Pamel.
p. 608;
et
Tom. Tom.
^~
II.
et
Habetur et prior Prasfat. hujus pars Missa Ambrosiana, Tom. i. Liturg. Pamel. p. 450, 451 ; posterior in altera
Prfefat.
ibid.
Creator
et Conditor,
es beatitude
p. 449,
et
Oper. Gregor.
nostrum,
col. 232, a.
^^
Per Christum
Dominum
Prec. Ecclesiast.
;
Cassandr.
Oper. p. 385
Tom.
;:
.,,.]
193
spirit of our brother, who is loosed from the knot of his body, may be presented in the blessed resurrec" "'O almighty and merciful God, we tion of thy saints." do entreat thy clemency, forasmuch as bv tiiy judgment we are born and made an end, that thou wilt receive into ever-
of our brother,
whom
hast
commanded
to pass
world,
and permit him to be associated with the company of thine elect, that together with them he may remain in everlasting " -''^Eternal God, who in Christ thine bliss without end." only begotten Son our Lord hast given unto us the hope
of a blessed resurrection
souls
for
;
grant,
we beseech
thee,
that
the
which we offer this sacrifice of our redemption unto thy Majesty, may of thy mercy attain unto the rest " "^Let this of a blessed resurrection with thy saints."
communion, we beseech thee, O Lord, purge us from sin and give unto the soul of thy servant N. a portion in the
glory
heavenly joy, that, being set apart before the throne of the of thy Christ with those that are upon the right
that
at
hand,
it may have nothing common with those upon the left." " ^' Through Christ our Lord coming, when thou shalt command both the peoples
:
are
whose
to appear,
be severed from the number of the evil and grant unto him that he may both escape the flames of everlasting punishment, and obtain the rewards
servant
also to
;
command thy
of a righteous
life,"
&c.
'^ Omnipotens et misericors Deus, tuani deprecamur clementiam, quia judicio tuo
ann. 1530,
fi09;
Tom,
v.
ii.
Liturg.
col.
et
nascimur
et finimur,
ut
animam
fratris
Pamel.
236,
e.
p.
Tom.
Gregor.
nostri,
mundi
requiem
aster-
nam
tuorum
fine
ut in aeterna beatitudine
una cum
illis
sine
'"" Hffic nos communio, quaesumus, Domine, purget a crimine ; et animae famuli tui N. ccelestis gaudii tribuat consortium, ut ante thronum gloriae Christi
permaneat.
tui segregata
cum
dextris, nihil
commune
Oper.
cum
;
simili,
Tom.
habeat
ii>i
cum
c.
sinistris.
Tom.
v. Gregor.
c. d.
et in
Operib.
col. 233,
Domino
nostro
;
spem
Per Christum Dominum nostrum in cujus adventu, cum geminam jusseris sistere plebem, jubeas et famulum tuum a
praesta,
numero
justae
Offic.
discerni
malorum.
Quern una
quffisumus, ut animae pro quibus hoc sacrificium redemptionis nostra tuae ofleri-
mus
majestati,
te
ad beata; resurrectionis
Ambrosian. Tom.
i.;
Liturg. Pa-
requiem,
miserante,
cum
Sanctis tuis
mel. p. 450.
194
ing
[chat.
Forasmuch," saith he^ of Constantine the Great, " " as hitherto he hath not the full perfection of liis future rest, but rather doth hope as yet with us to find a better resurrection, we are to pray that he who by his blood was pleased to sanctify the banner of the quickening cross, would hereafter bring unto perfect rest both us and him.'"' In these and other prayers of the like kind, we may descry evident footsteps of the primary intention of the Church in her supplications for the dead ; which was, that the whole man, not the soul separated only, might receive public remission of sins and a solemn acquittal in the judgment of that great day, and so obtain both a full escape from
all
the
consequences
bliss
of sin,
^^'^the
last
e?iemy
being
now
com-
up
consummation of
prised
in
and happiness.
that
short
prayer of St Paul
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, " ^^ Although I have read Johannes Medina, thus writeth many prayers for the faithful deceased which are contained in the Roman Missal, yet have I read in none of them that the Church doth petition that they may more quickly be freed from pains but I have read that in some of them petition is made that they may be freed from everlasting For beside the common prayer that is used in the pains." Mass for the commemoration of all the faithful deceased, that " Christ would free them from the mouth of the lion.
:
1"^
Quoniam
remorari,
quoniam
etsi
adhuc prasmia
vidit,
:il.-
liam nondum habet perfectionem, sed nobiscum potius meliorem adhuc sperat
invenire resurrectionem,
bis ut ipse,
ficas
nee
modo tamen
'03
1
delectatione pascuntur.
ad perfectam requiem nos perducat quandoque et ilium. Berengos. de Invent, et Laude Crucis, lib. ii. cap. 11. Cum quo
'0*
'"'
Tim.
i.
18.
conferendum et illud Cassiodori, in Psal. xxiv. Quia justis hominibus exutis corpore non statim perfecta beatitudo datur,
mano
continentur, in nulla
tamen earum
peti,
liberentur
legi
tamen in nonnullis
Johan.
Medin.
in
VII.]
195
tliat
may
may
not
fall
into
prayer
is
prescribed
day wherein the dead did depart out of this life whose property is always to have mercy and to spare, we most humbly beseech thee for the soul of thy servant iV. which this day thou hast commanded to depart out of this world, that thou mayest not deliver it into the hands of the enemy, nor forget it finally but command it to be received by the holy angels, and brought unto the country of paradise; that because he hath trusted and believed in thee, he may not sustain the pains of hell,
for the u lObQ
Qq(|^
Which is a direct prayer, but possess joys everlasting." that the soul of him which was then departed might immediately be received into heaven, and escape, not the temporary pains of purgatory, but the everlasting pains of hell.
For howsoever the new reformers of the Roman Missal have put in here pcenas inferni, under the generality pera;iventure of the term of the " pains of heir' intending to shroud their purgatory, which they would have men believe to be
one of the lodges of hell; yet
;"'"'
in
the
'"'old
Missal which
Medina had respect unto, we read expressly pcenas ceternas, " everlasting pains which by no construction can be referred
unto
in the
the
pains of purgatory. And to the same purpose, book of the ceremonies of the Church of Rome, at the
exequies of a
that
Cardinal, a prayer
is
appointed to be read,
''^
by the assistance of God's grace he might " escape the judgment of everlasting revenge, who, while he lived, was marked with the seal of the holy Trinity." Again, " "'"there be other prayers," saith Medina, " wherein petition is made, that God would raise the soul of the dead in their bodies unto bliss at the day of judgment."
106
is
that
'""
which
is
found
in
the
sem-
i\Iissal.
Rom.
edit. Paris,
ann. 1529.
per et parcere,
08
Gratia tua
illi
succurrente, merea-
anima famuli
in
tui
N. quam
neque
hodie de hoc
dum
tffi
manus
;
inimici,
obliviscaris in
Trinitatis.
fineni
Eccles. lib.
edit.
'"'
i. sect, lo,
cap.
1, fol. 1,52, b.
ut,
quia in
te speravit et crcdidit,
non pcenas
Sunt
aliac
gaudia
a,'terna possi-
tur, ut
defuncti, in Missali
Romano
reformato.
Medin.
ut supra.
X2
196
Eonian
in
ANSWER TO A JESUIT
Missal
:
CHALLENGE.
thee,
[chap.
" ''"Absolve,
all
we beseech
the
Lord,
that
bond of
his
sins,
being raised
among thy
saints
and
elect,
he
things do live, and unto whom our bodies in dying do not perish, but are changed for the better, we humbly pray thee that thou wouldst command the soul of thy servant N. to be received by the hands of thy holy angels, to be carried into the bosom of thy friend the Patriarch Abraham, and to be raised up at the last day of the great judgment; and whatsoever faults by the deceit of the devil he hath incurred, do thou of thy pity and mercy wash away by forgiving them." Now, forasmuch as it is most certain that all such as depart in grace, as the adversaries acknowledge that all in purgatory do, are sure to escape hell, and to be raised up unto glory at the last day, Medina per-
other in the
may breathe again," or be refreshed. Roman Pontifical: " "'O God, unto
plexeth
himself
exceedingly
in
according
these
;
kind
of
and
after
much agitation of the business to and fro, at last resolveth upon one of these two desperate conclusions. That touching tht 'prayers which are made in the Church for
"" Absolve, quassumus, Domine, aniet misericors
mam
Roman. Clem.
fol. 226, col.
rum, ut
resuscitatus respiret.
lib.
i.
Sacr. Ceremoniar.
1,
Rom.
edit.
fol. 153, b.
Colon.;
Tom.
;
v. Oper.
Gregorii,
mentario;
p. 386;
et
Tom. Tom.
Liturgic. Pamelii,
Prec. Ecclesiast. a
Pamelii,
primo
eas ab
menon
reantur.
''
et cui
mu-
supplicesdeprecamur,
tui
animam famuli
N.
per
deducendam
enim in ecclesia legi permittuntur, quae quamvis non omnino vera sint, vel omnino apta, conferunt tamen ad fidelium devotionem excitandam et augendam. Talia multa credendum est contineri in historiis non sacris, et in legendis sanctorum, et in opinionibus doctorum et scripturis; quje omnia tolerantur in ecclesia interim, dum super illis nulla movetur quaestio, nuUumque insurgit scandalum. Ac proinde non
et
quicquid vitio-
mirum
in orationibus prsedictis
aliquid
contraxit, tu pius
minus aptum
contineri, et
ab ecclesia tole-
VII.]
197
the dead,
to
may
to
first
of
all
be
excuse
them
all
from
all
unfitness.
are
permitted
be read in
the
Church,
be not altogether true, nor altogether fit, yet serve for the stirring up and increasing the devotion of the faithMany such things," saith he, " we believe are conful. tained in the histories that be not sacred, and in the legends of the saints, and in the opinions and writings of the doctors ;
they
all
which are tolerated by the Church in the mean time, is no question moved of them, and no scandal And therefore it is no marvel, that ariseth from them. somewhat not so fit should be contained in the foresaid pravers, and be tolerated in the Church, seeing such prayers
while there
were made
were approved
by
Councils,
neither
do believe, indeed, that their offices and legends are fraught not only with untrue and unfit, but also with far worse stuff; neither is this any news unto us. Agobardus, Bishop of Lyons, complained, about 800 years ago, that the Antiphonary used in his church had " "^many that he was fain ridiculous and phantastical" things in it such things as seemed to be "either ^'Ho cut off from thence The like or lying, or blasphemous." superfluous, or light, of the long Lindanus was made not since complaint by Roman Antiphonaries and Missals; "^wherein "not onlyapocryphal tales," saith he, " out of the Gospel of Nico;
And we
are
thrust
in,
secret
But
now
that
we have
v.,
to the decree
mand
rari,
of Pius
and revised
a per-
again
cum
sonis
privatis,
non a
conciliis,
nee per
gelio
"* Ubi non apocrypha modo ex EvanNicodemi et aliis nugis sunt infarta,
et
concilia
Johan.
pudor
tae.
i
dolor
canon
et
varians et redun-
phantastica.
Agobard. ad C'antores
Lugdunens. de
(len. Interpr.
"
Script, lib.
cap. 3.
Hac
"" IMissale
v. Pont.
Romanum
ex decreto sacro-
viribus nostris
magna ex
his,
parte correxi-
mus; amputatis
vel levia,
vel
et
videbantur.
198
ANSWER TO A
I
JESUIT's
CHALLENGE.
[cHAP.
allow
the censure
doubt much whether our Romanists which their Medina hath given of
therein.
the
prayers contained
his
is
And
therefore
in
if
;
this
will
store
of which
though
that
it
countryman "'Mendoza hath given sentence indigna viro theologo, " unworthy of any man
name
of a divine,"
yet
such as
have
it.
Supposing, then,
that
the
God hath power by which, when they he was mortally offended, and that God hath not lived, tied his power unto the Scriptures and unto the promises
punish
everlastingly
that are contained in the Scripture, (forasmuch as he is above all things, and as omnipotent after his promises as if he had promised nothing at all,) therefore the Church doth humbly pray God, that he would not use this his
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 whose particular of the use of praying for the dead intentions and devotions in that kind must of necessity
;
'"^
post promissa, ac
ecclesia
si nil
promisisset
orat,
ideo
ilia
num.
5.
simpliciter
Deum
ne
"" Sciens
per quas,
ofFensus
;
ecclesia
Deum
potestatem
illas
cum
poenis et a
non alligaverit
ipse super
qua
ut
eas
cum
suis
electis
re-
in seriptura continentur
quandoquidem
omnipotens
suscitate,
dignetur.
.Johan. JMedina, ut
omnia
est,
et tarn
supra.
VII.]
199
therefore
whole Church.
St Augustine,
as
may
who
was,
most ingenious, so likewise the most ingenuous of all others, in acknowledging his ignorance where he saw cause,) being to treat of these matters, maketh this preface beforehand unto his hearers: " '^''Of hell neither have I had any experience as yet, nor you; and peradventure it may be that our passage may lie some other way, and not
the
And prove to be by hell. For these things be uncertain." having occasion to speak of the departure of Nebridius his " '^"Now he liveth," saith he, " in the bosom dear friend
:
of
Abraham; whatsoever
directly
the
thing be that
live."
is
my
Nebridius
this
he
distinguisheth
place
of
last
bliss
into which
the saints
shall
judgment:
shalt
"
^'^
After
this
short
he,
"thou
where the saints shall be, unto whom it shall be said. Come, ye Messed of my Father, receive the kingdom which was prepared for you from the beginning of the world. Thou sbalt not as yet be there who knoweth But now thou may est be there, where that proud it not ? and barren rich man in the midst of his torments saw afar
not as
yet be
:
off the
full of
ulcers,
resting.
Being-
placed in
thou
dost
securely expect
the day of
judgment; when thou mayest receive thy body, when thou And for mayest be changed to be equal unto an angel." the state of souls betwixt the time of the particular and " ^~~The general judgment, this is his conclusion in general
:
"''
rosuni
pauperem dives
ille
superbus
et
in Psal.
lxxxv.
situs, certesecurus
:
Nune
ille
vivit in sinu
Abraham
Id.
quando
teris
immu-
illo significatur
ut angelo
1.
aqueris.
Id, ;n Psalm,
mens
vivit.
Coneris
xxxvi. Cone.
'--
mortem
positum
ultimam resurrectionem
inter-
regnum
mundi. Scd jam
ulcc-
est
ab
initio
animas abditis receptaculis continet; sicut imaquasque digna est vel requie vel ariimna, pro eo quod sortita est
est,
Nondum
ibi eris:
quis nescit?
in carue
cum
viverct.
Id. Enchirid. ad
quondam
200
time that
last
is
ANSWER TO A JESUIT
interposed
CHALLENGE.
[chap.
the
man and
resurrection containeth
is
worthy either of rest or of trouble, according 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 howsoever 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 twentietli chapter of the twentieth book, it will appear, that by those purgatory punishments he underas every one
standeth
shall
here
fire
of conflagration that
^^"^
last
unto the
secret
and the purging of them in the fire of conflagration 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
;
modus, et quas sint impediunt perventionem ad regnum Dei, ut tamen sanctorum amicorum meritis impetrent induliste sit
^-2
Sed quis
'-^
Ex
ipsa peccata,
qu
ita
dentius apparere, in
Varum
ista
gentiam
culosissimum definire. Ego certe usque ad hoc tempus, cum inde satagerem, ad
perventiim fuerit.
'-"
potui.
Hocagetcaminus
Aug.
quodammodo
Cone.
3.
ciii.
; : :
']
201
by Ruffinus, (for both in the "^'extracts selected out of him by St Basil and St Gregory, and in St Jerome's 59th epistle ad Jvitum, we find the place somewhat otherwise expressed,) saith, that
book
TTfcjoi
as
we have him
translated
"
'^'*such as
common
course
of death are disposed of according to their deeds and merits, as they shall be judged to be worthy, some into the place which is called hell, others into Abraham's bosom, and And in his comthrough divers either places or mansions." " '^^ Neither further: addeth mentaries upon Leviticus, he
have the Apostles themselves as yet received their joy ; but even they do expect, that I also may be made partaker of their joy. For the saints departing from hence do not
but they ; slacking." howsoever staying, howsoever expect us likewise, Then touching the purging of men after the resurrection, he thus delivereth his mind in his commentaries upon Luke " '^I think that even after our resurrection from the dead we shall have need of a sacrament to wash and purge us
presently obtain the full rewards of their labours
:
for
none can rise without pollutions." And upon Jeremy '^'If any one be saved in the second resurrection, he is that sinner which needeth the baptism of fire, which is purged with burning, that whatsoever he hath of wood, hay,
"
and
may consume
it."
Which
in
his
5th
book against Celsus he doth explicate more at large. Neither doth Lactantius shew himself to vary
much
Tov dirodvrjCTKOVTe^
nrpayfkevwv
tant,
ut et ego
laetitia;
eorum particeps
sancti
fiam.
KpiveXev
dvoKoyiav
morantes,
in
licet
desides.
Id.
dp.apTr]fxdTwv.
1.
Origenis Philocalia,
Homil. VII.
Lev. cap. x.
cap.
'^^
De
hoc
nem
'*^ Ego puto quod et post resurrectionem ex mortuis indigeamus sacramento eluente nos atque purgante; nemo enim
quidem in locum qui dicitur infemus, alii in sinum AbrahjB, et per diversa qusque vel loca vel
fuerint judicati;
alii
poterit.
Id. in
Si quis in
mansiones.
cap. 2.
'**
Orig. de Principiis,
lib.
iv.
foeni, et sti-
Nondum
pulae, ignis
consumat.
Id. in Jer.
Hom.
ne Apostoli quidem
XIll.
; :
202
ANSWER TO A JESUIT
CHALLENGE.
[<
*' '^-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 but they whom perfect righteousness and the ripeness of virtue
hath thoroughly seasoned, shall not feel that fire ; for from 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, notwithstanding, let no man think that the souls are presently judged after death. All of them are detained in one common custody, until the time come wherein the great Judge doth make trial of their doinos." In like manner doth St Hilary write of the one part: " ^^AU the faithful, when
they
are
shall
being in
bosom of Abraham,
And
thus
of the
other
Being to render an account of every idle word, shall we desire the day of judgment, wherein that vmwearied 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
fideles
licet
omnes reservabuntur,
in sinu sci-
perstringentur
igni
ca?lo-
rum tempus
cxx.
adveniat.
Hilar, in Psalm,
non sen-
vim flammae
Tanta
'"^ An, cum ex omni otioso verbo rationem sumus praestituri, diem judicii con-
ille
indefessus
Deo banc
gravia
Nee tamen quisquam putet anunas post mortem protinus judicari. Omnes in una communique custodia detinentur, donee tempus adveniat quo maximus
ret.
supplicia
nar. Jii.
'^^
Psalm,
cxviii.
Octo-
pus designat
Domino
dicens
Ille
;
bapquia
sit
Judex meritorum
'^3
faciat
examen.
Lac-
consummari igne
Canon,
ii.
judicii.
Id. in Matt,
ilium regni
203
it
remaineth,
they
should be
fire
which seem
make
as
these for the former: " '^'The soul is loosed from the body, and yet after the end of this life it is held as yet in suspense, with the uncertainty of the future judgment; so
no end where there is thought to be an end." -^Yg j.gad in the books of Esdras, that when the day of judgment shall come, the earth shall restore the bodies of the deceased, and the dust shall restore the relics of the dead which do rest in the graves ; and the habitacles shall and the restore the souls which were committed to them judgment." the seat of upon revealed most High shall be " nameth those habitacles of the souls '^- Also that Scripture " and meeting with the receptacles secret promptuaries," or
that there
is
137
may
day of judgment, which seem due unto them, saith reward the time, of is a very long is like vmto a crown, judgment of the day that wonderfully, last, so is there no of the slackness there is no wherein as is expected crowning day of the first. For of the swiftness are overcome who they both day within that all; that by may obtain overcome who do and they ashamed, be may " the fulness of while Therefore victory." palm of the
until
the
^'-^'^
time
is
is
expected,
the souls
Pain
provided for some of them, for some glory and yet, in the mean time, neither are those without trouble, nor these
'"'
vitae
ambiguo suspenditur.
ubi
'^'
nullus
et
scilicet temporis,
finis
putatur.
ii.
Ambr. de Cain
Abel,
lib.
cap. 2.
et in
corona;
esse
similem judicii
Siquidem
mus, quia cum venerit judicii dies, reddet terra defunctorum corpora, et pulvis reddet
eas quae in tumulis requiescunt relliquias
diem, in quo sicut novissimorum tarditas, CoroncE enini sic non priorum velocitas.
dies exspectatur ab
omnibus
ut intra
eum
diem
mortuorum. Et habitacula, inquit, reddent animas qua3 his commendatae sunt et revelabitur Altissimus super sedem judicii. Ambros. de Uono Mortis, cap. x.
ex. IV. Esdr. vii. 32, 33.
mam
131)
adipiscantur victoria;.
iv. 35, et v. 41, 42.
IV. Esdr.
jjrgo
debitani.
et
3"
tamen nee
ista:;
204
ANSWER TO A JESUIT
And
of Levi
these
for
CHALLENGE.
latter
:
[Cl
without fruit."
shall
fire
fire,
the
" '^"With
fire
the sons
Daniel.
yet shall
shall
Others
as
be purged, with fire Ezekiel, with But these, although they shall be tried with say, We have passed through Jire and water. remain in the fire." " "'And if the Lord
we shall be saved by faith, yet saved Although we shall not be burned up, yet " '^" After the end of the world, when shall we be burned." the angels shall be sent to separate the good and the bad, this baptism shall be when iniquity shall be burnt up by the furnace of fire, that in the kingdom of God the righteous may shine as the sun in the kingdom of their Father. And if any one be as Peter or as John, he is baptized with this fire." Seeing therefore, " "^he that is
shall save his servants,
it
were by
fire.
purged here, hath need to be purged again there, let him purge us there also, when the Lord may say. Enter into my rest that every one of us being burned with that flaming sword, not burned up, when he is entered into that pleasure of paradise, may give thanks unto his Lord, saying. Thou hast brought us into a place of refreshment." Hereunto we may adjoin that observation of Suarez the Jesuit: " '^^They who think that the souls of men are
:
ment,
general
'**
but
are
reserved
in
hidden
receptacles
say,
until
the
judgment,
do
filii
consequently
Levi,
etsi
that
as
men do
Sed hi
Intrate in requiem meam ut unusquisque nostrum ustus romphaea ilia flammea, non
;
exustus,
introgressus
gratias
in
illam paradisi
et
aquam.
Alii
anicenitatem,
dicens,
Id. ibid.
agat
in
Domino
suo,
Induxisti
nos
refrigerium.
Et
si
salvos faciei
Dominus
sic
servos
Vide
et
et
suos,
salvi
tamen
Psalm, cxviii.
p. 220.
'^**
Enarrat. Psalm,
supra
Et
si
non exureseet
caminum
in regno
regno patris
sit,
in Psalm, cxviii.
''^
Serm.
iii.
cesse habet
Sed quia hie purgatus, iterum neillic purificari ; illic quoque nos purificet, quando dicat Dominus,
mines ultimum premium vel poenam, ita neque etiam purgari, donee sit facta generalis resurrectio et judicium ; ex quo satis consequenter dicere potuerunt, purgandos esse homines igne conflagrationis. Fr.
Suarez. in iii. part.
Art.
6,
Thom.
1.
Quaest.
nx.
'"]
205
punishment, so neither are they also purged, until the general resurrection and judgment do come; from whence they might say with reasonable good consequence, that men are to be purged with And with as good consequence the fire of conflagration." also may we further add, that prayers were not to be
not receive their last reward or
made
for
the
delivery
of the
souls
suffered
prayers
that
are
now
in
be
wine-press,
fest,"
every
man's
Sicilia.
unto clusters of grapes, as it were into the husbandry shall be made manilike
fire,
sometime Archbishop of " "^No man as yet is Tauromenium in or into the kingdom of hell, the torments into entered either
saith
Gregorius
Cerameus,
And,
of heaven, until the time of the resurrection of the bodies," Upon whom Gretser bestoweth saith Anastasius Sinaita.
this
marginal
of
the
annotation;
ancient
that
this
is
the
"
'^'
error
of
certain
find
and
of
latter
Greece."
And we
it to be held indeed both by some of the ancient (as namely in Caius, who lived at Rome when Zephyrinus was Bishop there, and is accounted to be the author of the treatise falsely fathered upon Josephus, Trepl xi^s. tov 7rayT09 aiTia^, a large fragment whereof hath been lately published by Hoeschelius in his notes upon Photius's Bibboin whose name Marcus theca,) and by the latter Grecians Eugenicus, Archbishop of Ephesus, doth make this protestation against such of his countrymen as yielded to the definition of the Florentine Council: " "We say, that nei;
ther
and those
'5
I'lfXWV
jrvp'i
j
kingdom prepared for them, good things, neither the sinners do as yet
twv epywv
KaTdStjXo^
tioris Graeciae.
'Ei;
TTJ
iraXiyyevetria,
SlKttV
^orpvtOV
oJs
T60
SoKlfXUCTTLKM
TeQevTiov
ev
\iivu>,
Kal
rj/ieis
p.6v
oi/TC
Toii^
ay/oi/s
yeoopyia
eKaarTov
yiveTai.
Gregor.
d'TToXafielv Trjv
jjxot/uaffju.e'i'rjy
auTois fia-
Ceram. Homil.
146
in Indictionis sive
Novi
Anni Principium.
"Oti
ovoe'fs ovBeTTU)
yeevvav
efXTre-
ouSe ev yeevvri
aeiv
iSLoif
I'i^j),
Kpajxiv'
a'W
SK^eyeaQai tov
pov Twv
'*'
tTU)/ia.Tu>v
dva(TTd<Teo)i.
Anastas.
xci.
Ovtoi
6e /leTa Tu)V
KaTivuiv Toil?
ai'TiVa fxcTd
OdvaTov
206
fall
ANSWEll TO A JESUIT
into hell
CHALLEKGE.
[chap.
but that either of them do remain in expecand that this appertaineth unto
;
the
time
that
judgment.
these
come after the resurrection and the But these men, with the Latins, would have
is
to
they
have
is,
deserved
to
but
as
unto
in
those
of
middle
that
sort,
that
such
die
a purgatory of hell,
fire,
be
distinct
from
the
that
death,
may be
with
the
received
into
kingdom of heatherefore,
ven
righteoils."
And
as
the
the
dead,
of souls out of purgatory, have relation to that other state which is to deterAs in that prayer of their mine with the resurrection. Euchologe for example: " "'-^The body is buried in the
earth,
but
the soul
goeth in
unknown
dead
;
places,
waiting for
the future
resurrection of the
in
which,
gracious
make bright thy servant, place him together with the saints, and refresh him in the bosom of Abraham f the condition of which " unknown places,"" they do thus further Forasmuch as by thy divine explicate in another prayer
Saviour,
:
will
"
'^the
soul
to
remove
thither,
where
rection,
received the
first
being,
until the
common
resur-
and the body to be resolved into that of which therefore do we beseech thee, the Father it was composed without beginning, and thine only begotten Son, and thy most holy and consubstantial and quickening Spirit, that thou wilt not permit thine own workmanship to be swallowed
;
aTToXafieTi'
ijoij
to.
Xou
a-ov,
'Afipadp. OLavd'rrav(Tov.
fol. 138.
'*"
Eucholog. GraJC.
TCTeXevTijKoai,
irxjp
avTol Kaddpa-iov,
e-re-
pov Ti
Ts
T?;s yeei/i/ijs
virdp^ov, duairXdcrav'Iva
dirodiSoviTLV,
Sl
aiiTov,
^))(rt,
KadaipofjLevoi
eiri
Tj)i/
Tas
\|/^u)(as
fieTa
dduuTOV
fiaaLkeiav Kal
avTol fxeTa
twv
SiKaiuiv aTTOKaTaaTuxTL.
Marc. Ephesius,
TO elvuL irpoareXd^eTO, pexpi- tj}^ KOivTJ^ di/acTTdo-etos, Kal to crwpa eh to i^ wv (TvveTeQr] dvaXvetrdai. Aid touto deopeda tov dvdpxov iraTpoi, Kal tov
Kal
povoyevov9
TOS,
<tov
vlov, Kal
tov iravayiou
Vide
et
Gennadium Scholarium,
iii.
sect. 2.
pr]
TrapiSri^
to
gov TrXdcrpa
TeOaTTTai
dXXd to (Twpa
(TweTedt], tijv
tu) X^P'J'
''"'*'''
Ta ej
fol.
cov
rfiiXdvdpoyTre
KaTaTayTjvai kv
Ibid.
151, b.
SiKaiwv.
^]
207
up
tliat
in
of which
body may be dissolved into was composed, and the soul placed in the
styleth
Cyril,
him,
That " barbarous impostor," as ^'''Molanus rightly who counterfeited a letter as Avritten by St
Bishop of Jerusalem, unto St Augustine, touching the miracles of St Jerome, taketh upon him to lay down the precise time of the first arising of this opinion among the Grecians in this manner: " '^~ After the death of most glorious
Jerome a certain heresy or sect arose amongst the Grecians, and came to the Latins also, which went about with their wicked reasons to prove, that the souls of the blessed, vmtil the day of the general judgment, wherein they were to be joined again unto their bodies, are deprived of the sight and knowledge of God, in which the whole blessedness of the saints and that the souls of the damned in like mandoth consist Whose ner until that day are tormented with no pains. That as the soul did merit or sin with the reason was this body, so with the body was it to receive rewards or pains. Those wicked sectaries also did maintain, that there was no place of purgatory, wherein the souls which had not done full penance for their sins in this world might be purged.
;
:
Which
us, that
upon
a
life."
Then he
telleth
wise tale,
how
the
St Jerome, being at that time with God, for of this new-sprung heresy, raised
the confutation
up
three
their
men from
souls
dead,
after
that
he had
first
"
'^^led
into
paradise,
purgatory,
iii.
and
hell,
to
the
end they
'''
bant etiam
illius sectse
nequissimi, nullum
cap. 36.
'*-
nondum de
quidem
vivere.
suis peccatis in
qua; suis
nefandis
nitebatur
rationibus
amplius pigeret
Tom. 11. Operum Augustini, Epist. ccvi. et sub finem Tom. IV. Opcrum Hieronymi edit. Basil.
Pseudo-Cyrillus,
vel TX. ut a
dispositi.
''''
qua
tota
sanctorum, privabunsimiliter ad
tur
et
damnatorum anima;
nullis
ratio talis erat
Nam
diem
ilium
cruciabuntur pa-nis.
:
Quorum
sicut
anima cum
secum
in
;
paradisum, purgatoIbid.
cum
cor-
rium, et infernum
Assere-
patefacerent universis.
208
ANSWER TO A
JESUIT's CHALLV.NGE.
might make known unto all men the things that were done ;'' but had not the wit to consider, that St Cyril himself had need to be raised up, to make the fourth man
there
among them.
years before
St
he,
to
who
died thirty
that
every one
knoweth the history of those times, have heard and written the news which those three good fellows, that were raised by St Jerome after his death, did relate concerning heaven, hell, and purgatory ? Yet is it nothing so strange to me, I confess, that such idle dreams as these should be devised
in the times of darkness, to
now
other
in
and
'''"Suarez,
and
forth
to
bring
thereby
unto
new-erected
staple
of Popish
purgatory.
The Dominican
them
that
at
Friars, in
in
Constantinople
the
year a
1252,
assign
;
by somewhat
affirming
they
"
'^'^
followed
therein
certain
inventor
of this
heresy,
in
named Andrew, Archbishop sometime of Caesarea Cappadocia, who said, that the souls did wait for their
that together with them, with which
evil,
bodies,
mitted good or
But
that which
Andrew
;
he
saith
not
out of his
own
wrong-
charged to be the first inventor of it but out of the judgment of many godly Fathers that went before him.
fully
" by many of the saints, men," after this life, " do receive places fit for them whence they may certainly make conjecture Where Peltanus of the glory that shall befall unto them."
^^'It
"
that all
Animarum
Mortem,
IV.
].
sect. 5.
Tractat.
contra
Graecos,
in
edit.
Tom. num.
^'^
Disputat.
xlv.
sect.
1,
IIoXX.oTs
yap
Toij/
dyitiiv
tovto
-rttH/
e'ipriTni,
xtopov^ a^tous
i\t}(pivaL
TJ;s dpeTrj';
"Trepl T?7S
Andream nomine,
vel
povTai.
tar. in
ipyaTwu e/catrxoi/, Si wv Kai ixeWov(Tr]<s avTwv So^tjs TeKfialAndr. Cssar. cap. 17, Commen-
cum
eis,
mala com-
Apocalyps.
209
" '^**This opinion upon Anastasius is now expressly condemned and rejected by the Church." And yet doth Alphonsus de Castro acknowledge, that "^^the 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
his
Jesuit
did
James
saith,
a perfect man.'''' Another particular opinion, which we must sever from the general intention of the Church in her oblations and prayers for the dead, is that which is noted by Theophylact upon the speech of our Saviour, Luke xii. 5, in which he wisheth us to observe, that '*^he did not say, " Fear
is
him who after he hath killed casteth into hell ;" but, " hath " For the sinners which die," power to cast" into hell. saith he, " are not always cast into hell but it remaineth
;
power of God to pardon them also. And this I say for the oblations and doles which are made for the dead, which do not a little avail even them that die in grievous
in
the
sins.
He
into cease
cast
hell,
doth not therefore generally after he hath killed but hath power to cast. Wherefore let us
by alms and intercessions to appease him who cast, but doth not always use this power, but is able to pardon also." Thus far Theophylact whom our adversaries do blindly bring in for the countenancing of their use of praying and offering for the dead not connot
hath power to
'^* Hasc sententia diserte est jam condemnata, et ab ecclesia proscripta. Theod.
T)|V yeevvav,
/3a-
\elv.
oil
yap TravTwi
e^ou<Tia
dTrodvi'jcTKOVTf?
Peltan. ad
nis.
'^^
marginem Latins
alii
suae versio-
dW
Sunt adhuc
hujus
erroris patroiii,
ev Ttj
KeiTai.
tovto tou
Qeou
Xeyu)
)<7T6 Kai
TO <Tvy)^wpeLv. touto oe
t'Tri
viri
quidem
illustres, sanctitate
:
perinde ac
Old
xas
xois
KeKoi/xtj/xevoLS
scientia clari
mus
pro Christo martyr, Theophylactus Bulgaria Episcopus, beatus Bernardus. Nee mirari quisquam debet si tanti viri
in tarn
TiaK
ouv
(iapelat^ aTrodavovffiv.
oil
Trai'Ttos
ets xji/
/xe-rd
to
d-woKTelvai.
fidWei
pestiferum
yeevvav,
To'ivvv
Si'
Mj
eXXei\p(ofxev
mrovoaXfiVTei
i^iXeov-
advers.
(tQul
tov e^ovariav
fiev
e^ovTa PaXelv, ov
"Opa yap oti ovk elire, <I>o/3)i0?)T6 Tov /uTa TO diroKTeluai pdWovra es
wdvTws Se Tjl c^ov(Tia TauTjj y^ptofxevov, dXXd Kal (Tvyywpe'iv Swd/xevov. Theoph.
in Luc. xii.
210
sidering,
ANSWER TO A JESUIT
CHALLENGE.
[chap.
that the prayers and oblations which he would uphold do reach even unto such as " die in grievous sins," (which the Romanists acknowledge to receive no relief at all by any thing that they can do), and are intended for the keeping of souls from being cast into hell, and not for
cast into
purgatory;
the compass
of
Theophyhaving be carried
as
goeth,
to
Edwin was
had gotten him and transferred him unto the coast of penitent souls ; where he well deserved, doubtless, to undergo that penance which ^'^^Hugh, Bishop of Coventry and Chester, on his death-bed imposed upon himself; even to lie in the dungeon of purgatory, without bail
into hell, never gave over praying until he
of
that
danger,
or day.
mainprise,
until
the
general
jail-delivery
of
the
last
divers,
as
well
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 " '"^^If the barbarians," saith St Chrysostom, " do wicked. with their dead the things that belong unto them, bury 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
addition
''
his
sins
to his
eis,
Osbem.
Eadmer.
(et
ex
CapVide
i.
Toll dTreXQovtTL
ce (TWaTTorTTeiXai
Kaiov
tw
Regum
de
Anglor.
Londin.
'^2
et lib.
Kaddirep eKclva,
dvfjXdev,
dW
'iva
tovtw duapTwXoi
Xucp*
ei
to
afxapTi'ifxa-ra
Se
poenis
purgatorii
avTiSocrewi.
usque in diem
et
'^^
judicii.
Roger. Wendover,
avyKaTaKaiovcri
XXXI.
pulum Antiochen.
f]
211
writing
in
the
days,
Ivo
Carnotensis,
unto
Maud, Queen of England, concerning the prayers that were to be made for the king her brother''s soul, saith, that " '^Mt doth not seem idle if we make intercessions for those who already enjoy rest, that their rest may be increased." Whereupon Pope Innocent the Third doth bring
this
for
one of
the
answers
wherewith
he
laboureth
to
Church of Rome,
" such or such an oblation might profit such or such a saint unto glory;" that " '"'^many repute it no indignity,
that
that the glory of the saints should be augmented until the day of judgment and therefore that in the mean time the Church may wish the increase of their glorification." So likewise for the mitigation of the pains of them whose souls were doubted to be in torment, this form of prayer was of old used in the same Church, as in Grimoldus's Sacramentary may be seen, and retained in the Roman Missal itself, until in the late Reformation thereof it was removed a 166 Q Aljnighty and merciful God, incline, we beseech thee, thy holy ears unto our poor prayers, which we do humbly pour forth before the sight of thy Majesty for the soul of thy servant N., that forasmuch as we are distrustful of the quality of his life, by the abundance of thy pity we may be comforted and if his soul cannot obtain full
; ;
which peradventure
thy compassion whither
dentius
it it
it
sufFereth,
out of the
abundance
of
Which prayer
writeth
do obtain
"*'
Non
videtur otiosum,
si
tercedimus qui
ut
jam requie
perfruuntur,
ad exiguas preces nostras, quas ante conspectum majestatis tuae pro anima famuli
tui
N.
CLXXIV.
Licet plerique reputent non indig-
et si ple-
num, sanctorum gloriam usque ad judicium augmentari ; et ideo ecclesiam interim sane posse augmentum glorificationis
eorum
optare.
ipsius obtinere
inter
non
vel
ipsa tormenta,
undantia
edit.
miserationum
tuarum
sentiat.
Cum Marthw.
Romano,
Pamclii,
Omnipotens
et
uientar.
p. 457.
Tom.
Liturgic.
clina,
o;2
CHALLENGE.
[CHAV
212
ANSWER TO
'I*'
A JESUIT
Sunt
&c.
Marcent
others,
by
these
passages
:
that
we
meet
"
hath
fore,
^''^This
man hath
to
life
in vain, neither
lived
one day
but
to
voluptuousness, to
luxury, to covetousness, to
shall
to the devil.
shall
to
if
pull
we
will,
unto him.
if
we not endeavour For there be means, whereby his punishment may be made light If, then, we do make continual prayers for him,
respect
we bestow alms, although he be unworthy, God will For " ^many have received benefit by the us." alms that have been given by others for them; and found
although
not
is
thereby,
perfect,
yet
some
consolation."
done,
that although
we
ourselves be
and
may be careful to get virtuous companions and wife and son, as looking to reap some fruit reaping indeed but little, yet reaping even by them also some fruit notwithstanding." " ^'^Let us not therefore simply
;
"^'
FraAent.lih. CathemeriJiMTi,
Hymn.
oro ?
his periculis
V.
eripere?)
168
yap,
ecrTiv,
tj|j/
edv deXwfiev,
K6\a(TW. du
(n/i/6)(6ts,
August. Enchirid. ad Laurent, cap. Hieronym. lib. i. contra Pelag. et in fine Commentarior. in Esai. Gregor. Nazianz. Orat. xl. de Baptismo. Ei ^tj T(;> <j)iXov KcivTavda vueTv tovto
110, 112, 113;
Ko{icpi]v
avTw
yevetrQai
du
e\ei]fxo<rvvriv
rj,
^LSwfiev,
Kav
6KeIj/os
dvd'^Lo^
i]fidi
Geos
Su(rio'7n'](r6Tai.
ifuXavOpwiroTepov,
e-Tragtois.
Kal
too Ko\aX,ovT09
twv
v<(>'
erepifiv 6l
el
Vide etiam Johannis Metropolitani Vota ad Christum pro Salute Platonis et Plutarchi, p. 32, edit. Anglican.
'*'
ydp
dW
o/uojs
irapafxvdiav
evpov Tiva.
'^'
/111)
Ibid.
'Lva
Kai oCtos
TTJ
-rrj
iraa'av
fjiiai/
tiji/
^oit/i'
e'lK?}
Kav avTol
KaTCKOTTj], ovSk
T(S, dX-Xci
I'lfxepav e^tjo'e"
eau-
TrXeove^ia,
afxapTiq.,
tio
Sia^oKw.
;
KapTTOvfievoi ti Kal
fit'
avTcuv'
TovTov ouv
oil
ov
;
Se
TreipaceofieQa Ttoi/
kivSudwv e^apTrdcrai
this,
ofxw^.
Ibid.
not very
dWd
toi/s
iv dfxapTiaii,
; :
VII.]
213
weep
these
be worthy of lamentations and bewailings and tears. For what hope is there, tell me, for men to depart with
where they cannot put off their sins ? for as were here, there was peradventure great expectation that they would be altered, that they would but being gone unto hell^ where there is no be bettered gaining of any thing by repentance, (for in hell, saith he, who shall confess unto thee '^) how are they not worthy " ^'^Let us therefore weep for such, of lamentations.''"
their
sins,
long
as
they
let
us
succour
them
little
to
our power,
let
us
find
out some
relieve
help
for
them,
may
them.
How
and
after
what
manner
others to make prayers for them, selves, and entreating for this and giving continually unto the poor for them thing bringeth some consolation." The like doctrine is delivered by ^'^ Andrew, Archbishop of Crete, in his Sermon of the Life of Man and of the Dead and by John Damascen, or whosoever else was author of the book ascribed unto him concerning them that are departed where three notable tales are told of the benefit in the faith that even infidels and idolaters themselves should receive by
;
One touching
Empe-
gory
of the
by the prayers of Pope Gretruth whereof, lest any man should make
roundly
will
question,
"
''^the
that
no
east
less
is
than
true
fable
witness
in
that this
and uncontrollable."
seemeth
first
And
risen,
indeed
the
this
to
have
where it obtained such credit, day do still use this form of prayer
ovToi
Qpr]vu)v a^ioi,
ovtoi KOireTwv
/cat
TLva
ojuojs
l3oi']d6iav,
fiiKpav
Trois
fxev,
fioi)delv
<5e
SaKfivwv, iroia
yap
^vvafxevi}v.
kul
t'ivl
Tpoirw
ouK icTTiv
dlxapTijfxuTa dTToourracrQai
iltrav
e(09 fxev
yap
eujfcts
evTavda,
'((twi rju
TrpocrooKia ttoXXi)'
virep
6)(ei
Tivd
dv
06 dTreXQwiTiv eis
tov
uctiv, ei/da
ouK
Ibid.
'7*
e<TTiv
diro p.eTavoia<i
(pi)(Tl,
ydp
Tto aojj,
TLi e^ofioXoyiirreTciL
d^ioi
ad Philip. Homil.
'^^
iii.
Kai
ci-ri
tovto
yvi'\ai.ov
ireXet
Kal
ai/Tois
Kara
214 "
"**As
ANSWER TO A JESUIT
CHALLENGE.
[cHAr.
thou didst loose Trajan from punishment by the intercession of thy servant Gregory the Dialogue And therewriter, hear us likewise who pray unto thee." fore to them doth Hugo Etherianus thus appeal for justifying the truth of this narration: " *~Do not, I pray you,
earnest
is false
or feigned.
Enquire,
if
you
doth
these
things."
He
might,
if
he had pleased,
being an Italian himself, have enquired nearer home of the Romans, among whom this feat was reported to have been
acted, rather than
to
^^^
the business.
among the Grecians, who were strangers But the Romans, as we understand by
in
Johannes Diaconus,
the
life
;
Church of
England, (for from thence received they the news of this and some other such strange acts, reported to have been done by St Gregory among themselves,) they were not very hasty to believe it ; because they could hardly be persuaded that St Gregory, who had taught them that " ^' infidels and wicked men, departed out of this life, were no more to be prayed for than the devil and his angels, which were appointed unto everlasting punishment," should in his practice be found to be so much different from his judgment.
The
Apostles,
'""Thecla is said to have prayed for Falconilla, (the daughter of Tryphaena, whom St Paul saluteth, Rom. xvi. 12,) " '"^a Gentile and an idolatress, altogether profane, and a servitor of another god,"
wherein
the
Apostless
'^^
rian.
de Regressu Animar. ab
Inferis,
oi'
e/CTeyous evTeu^ews
cap. 15.
'7"
lib.
ii.
Seofxevwv
19,
crov.
cap. 44.
1'^
cap.
ut citat Meuisius,
sect. 44,
ut
in
xxxiv.
quanquam
cap. 16,
180
etiam habetur
f-^
Nolite,
ShoTrei
rj
aiTt)-
vestris,
rite, si placet,
apud Graecos
ecclesia.
Graeca certe
Hug. Ethe-
Damascen.
VII,]
215
to this effect: " '^^0 God, Son of the true God, grant unto Tryphaena, according to thy will, that her daughter may live with thee time without end.'"' Or, as Basil, Bishop of " ^^^ Grant unto thy servant Seleucia, doth express it: Tryphaena, that her desire may be fulfilled concerning her daughter ; her desire therein being this, that her soul may
believed in thee,
is
be numbered among the souls of those that have already and may enjoy the life and pleasure that
in
paradise."
third tale he produceth out of Palladius's historical book written unto Lausus, (although neither in the Greek set out by Meursius and Fronto Ducaeus, nor in the three
several Latin editions of that history published before, there be any such thing to be found,) touching a dead man's skull, that should have uttered this speech unto Macarius,
The
brainless
" ^"^^When thou dost offer up feel some little conanswer you may well conceive it to
to
be,
that
skull
it
a dry
it
is,
side;
hath not a
and put many an odd crotchet into their nimble Renatus Laurentius telleth us, that " without all doubt it was an angel that did speak in this skull." And " ^"'^I say," quoth Alphonsus Mendoza, " that this head 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
divines,
brains.
;
'*^
066
(jiaturj
avTtjv
(Toi
Oeov d\f/evdov^, 5os Tpvto (rdi/ de\i]fxa, wcrTe ttj^ duyaTcpa tov aiwviou X^fjv irapd
vie
vpoarcpepeLi,
KciTa
aicrdavofieda.
185
/niKpd^
^Q,j
dubium
xpovov.
Theclae.
Aos Kai Trj SovXij crov Tpv(paiutj tov eiri T^ dvyuTpi TrXijpwdFivaL ttoOoi/. jtoOos Se avTrj TO Tiji' CKeivr)^ xf/vxi]" Tais twi)
tjot)
Ad
rem itaque
dico,
caput illud,
<Toi
TreTTio'TevKOTUiv
'^'
Ti)<s
evapiQfi.r\QrjvaL
^laiTt]'!
nam
\^l/XaiSj
K(ti
ev irapaoeicrio
Tpvipri^
i.
diroXaveiv.
Basil.
Seleuc.
I
lib.
de Vita Thecla;.
vTTQf)
Damascenus non dicit in illo sermone quod fuerit hominis Gentilis, ut ibi patet. Alphons. Mcndoz. Controvers. Thcolog.
I
"" "Otc
Tuiv
vcKpHv
Tas- oeif(Tfis
5.
216
ANSWER TO A JESUIT
CHALLENGE.
[chap.
was not so; but the Grecians generally relate the matter that Macarius " "*''did hear this from the skull of one that had been a priest of idols, which he found lying in the
thus
:
wilderness, that by his prayers such as were with him in punishment received a little ease of their torment, whensoever it fell out that he made the same for them." And among the Latins, Thomas Aquinas and other of the schoolmen take this for granted, because they found in the Lives of the Fathers that the speech which the dead skull used was this: " '^^"^I was a priest of the Gentiles;" so John, the Roman sub-deacon, translateth it or, as Rufinus is supposed to have rendered it, " I was the chief of the priests of the idols, which dwelt in this place, and thou art Abbot Macarius,
;
At whatsoever
hour,
them that are in torments, and prayest for them, they then feel some consolation." Well, saith Mendoza then, " ^"''if St Thomas, relating this history out of the Lives of the Fathers, doth say that this was the head of a Gentile, he himself is bound to untie this knot."
And
so
he
doth,
resolving
the
matter
thus:
^'"that
the
damned get no
but such a phantastical kind of joy only, as the devils are said to have when they have seduced and deceived any man. " "^But peradventure," saith Cardinal Bellarmine for the upshot, " the things which are brought touching that skull mio-ht
better be
rejected as false and apocryphal." And Stephen Durant, more peremptorily: " ^^-The things which are told of Trajan and Falconilla, delivered out of hell by the prayers
true ease
for them,
'"^
Uapd
Tail/
KpaVLOv ev
Distinct,
et
yeyovoToi tovto ciKt^Koe, Tats TT/ooo-euxals avTod /xiKpov Toi/s ev T>j KoXdaei avTov dvietrdaL TTJi
lepeiov
eiowXwv
Durand.
'^'
At
jiaaavov,
inrep
'^^
cranio.
Bellarmin. de Purgator.
lib. ii.
cap. 18.
'"^
Patrum,
edit.
Lugdun. ann.
et Falconilla
ex Damasceno, et
et 656.
quibusdam
si
D. Thomas, banc historiam Patrum, dicit fuisse caput Gentilis, ipse nodum hunc tenetur
referens
Quod
ex
Vitis
Lausum
lib.
referuntur,
et
commentitia sunt.
Eccles.
Steph.
ii.
Du43,
enodare.
"^^
rant.
de Ritih.
cap.
sect. 12.
:i.]
OF PRAYER FOR
IIIIC
DEAD.
217
Which
rest, yet
is
last
it
answer, though
it
from Didymus, Evagrius, Gregory Nyssen, (if he be not corrupted), and other doctors, inclined the minds of men very much to apply the common use of praying for the dead unto this wrong end of hoping to relieve the damned thereby. St Augustine doth shew, that in his time not only " ^^^some," but exceeding " many" also, did out of
a humane affection take compassion of the eternal pains of
the damned, and would not believe that they should never have an end. And notwithstanding this error was publicly
condemned afterwards
persons was
plaineth
:
in
the Origenists
by the
fifth
general
still
greedily
Gregory, " there be some who therefore neglect to put an end unto their sins, because they imagine that the judgments which are to come upon them shall sometimes have an end." Yea, of late days this opinion was maintained by the Porretanians, as
and "
^^^even
now
Thomas
calleth them,
^'"^
book of theological questions, the other John Semeca in his gloss upon Gratian,) that by the prayers and suffrages of the living the pains of some of the damned were continually diminished, in such manner as infinite proportionable parts may be taken from a line, without ever coming unto an end of the division which was in effect to take from them at
;
the last
'"''
all
For, as
'^'
Thomas
IVIoral.
judicia suspicantur.
Gregor.
in
plurimi, aeternam
Job.
'
lib.
'"'
xin
Quaest.
mano miserentur aftectu atque ita futurum esse non credunt. August. Enchirid.
ad Laurent, cap. 112. "* Johan. Climac. in Seals sua;.
'"^
fine v.
gradus
Tempus. Uurand. in lib. iv. Sentent. Distinct, xlv. Quaest. 11. num. 7. Hcec est sententia aliquorum Juristartim. ''"' Quia in divisione lineae tandem pervenitur ad hoc quod non est sensibile; corpus enim sensibile non est in infinitum divisibile. Et sic sequeretur, quod post multa suffragia poena remanens propter
II. cap. 23.
218
observeth
it
ANSWER TO A JESUIT
rightly,
CHALLENGE.
[chat.
and ^'^Durand after him, " in the diviwe must come unto that which is not sensible, considering that a sensible body cannot be divided infinitely. And so it would follow, that after many suffrages the pain remaining should not be sensible, and consequently should be no pain at all." Neither is it to be forgotten, that the invention of All-Souls'* Day, (of which you may read, if you please, Polydore Virgil, in his sixth book of the Inventors of Things, and the ninth chapter,) that solemn day, I say, wherein our Romanists most devoutly perform all their superstitious observances for the dead, was occasioned at the first by the apprehension of this same erroneous conceit, that the souls of the damned might not only be eased, but fully also delivered by the alms and prayers of the living. The whole narration of the business is thus laid down by Sigebertus Gemblacensis in his Chronicle at the year of our Lord 998. " ^^^This time," saith he, " a certain religious man returning
sion of a line at last
from Jerusalem, being entertained for a while in Sicily by the courtesy of a certain anchoret, learned from him, among other matters, that there were places near unto them that used to cast up burning flames, which by the inhabitants were called the Pots of Vulcan, wherein the souls of the
reprobate, according to the quality of their deserts, did suffer
the devils being there deputed for the whose voices, angers, and terrors, and sometimes bowlings also he said he often heard, as lamenting that the souls of the damned were taken out of their hands by the alms and prayers of the faithful, and more at
divers punishments, thereof;
execution
sui parvitatem
esset poena.
non
sentiretur, et ita
non
et
terrores, saepe
Thorn, in
XLV.
188
et
II.
num.
'"^ Hoc tempore quiclam religiosus ab Hierosolymis rediens, in Sicilia reclusi cu-
hoc tempore magis per orationes Cluniacensium, orantium indefesse pro defuncto-
rum
requie.
Hoc
per ipsum
Abbas Odilo
jusdam humanitate aliquandiu recreatus, didicit ab eo inter cetera, quod in ilia vicinia essent loca eructantia flammarum
incendia,
bris solemnitas
ita
incolis
sequenti
rum
supplicia
fecit.
VII.]
219
of
this
by
the
prayers
for
of the
the
Monks
rest
prayed
deceased.
without
ceasing
of those
The Abbot
throughout
as
all
appointed
jection,
the
that
upon the
saints
first
is
nity
of
the
monasteries under his subday of November the solemobserved, so upon the day
all
following
the
memorial
the
of
that
rested
in
Christ
should be celebrated.
churches,
made
Which memory of
rite
passing into
faithful
many
other
to
the
deceased
be
solemnized.""
For the
the
the
elect, this
form of prayer was wont to be used in -"0 God, unto whom alone is known
thee, that the
we beseech
retain the
may
names of
all
those
the faith-
And
names
of
all
those that
still
are written in
should
be retained therein,
as
may be somewhat
for
tolerable
us,
considering,
that those
the
divines
things
may be prayed
:
come to pass but hardly, I think, shall you any Ritual a form of prayer answerable to this of the Monks of Cluny for the reprobate ; unless it be that whereby St Francis is said to have obtained that Friar Elias should be made ^^^ex prcescito prcBdestinatus, " an elect of a reprobate." '"~Yet it seemeth that some were not very well pleased that what was done so seldom by St Francis, the angel of the friars, and that for a reprobate yet living, should be so usually practised by the
certainly will
find in
^'^''
2""
Deus, cui
tribue,
soli
suade fools, quod reprobi et preesciti per devotionem rosarii vitam ceternam asse-
rum, quos
vel
quEcsumus, ut iiniversorum
qnantur
"
by the
in oratione
commendatos suscepimus,
(ireg.
omnium
But
own
order were so
much ashamed
Opera, Tom. v. col. 22(1; Alcuin. lib. Sacramentor. cap. 18, Opera, col. lliJO;
3Iissal.
that in
the revival
set
Rosary,
quite cut
^^^
out
by Coppenstein,
it.
and
inter
-0'
Roman, edit. Paris, ann. 1529, Orationes communes. Raphael Volateran. Comment. UrSo Alanus de Rniie would
fain per-
they have
off
and extinguished
cisci.
ri.
220
followers
ANSWER TO A JESUIT
of St
Odilo, the
-'
CHALLENGE.
[chap.
archangel of the monks, for and therefore, in the common editions of Sigebert's Chronicle, they have clean struck out the word damnatorum, and instead of reproborum chopped in defimctorum. Which depravation may be detected, as well by the sincere edition of Sigebert, published by Aubertus Miraeus out of the manuscript of Gemblac Abbey, which is thought to be the original copy of Sigebert himself, as by the comparing of him with Petrus Damiani in the life of Odilo, whence this whole narration was by him borrowed. For there also do we read, that in those flaming places
reprobates that
were dead
*' 20oj.jjg
souls
of the reprobate,
their
deserts,
did
suffer
divers
"
^that
;""
Odilo and others " the souls of the damned were taken out
of their hands."
these things we may see what we are to judge of which our adversaries press so much against us out of Epiphanius that he " -~nameth an obscure fellow, one Aerius, to be the first author of this heresy, that prayers and sacrifice profit not the departed in Christ." For neither doth Epiphanius name this to be an heresy, neither doth it appear that himself did hold that prayers and oblations bring such profit to the dead as these men dream
By
that
they do.
He
to
is
much
deceived
who
esteemed
by him
in that
faith
be an heresy
;
seeing heresy
cannot be but in
matters of faith
work,
is
heretics did dissent from the Catholic doctrine, but in what particular observances also they refused to follow the Therefore received customs and ordinances of the Church. at the end of the Avhole work he setteth down a brief, ^^ first
-"^
lxvi.
^"5
maximam
et
borum
litate
faciunt, quia
quam
tormenta.
Damian.
1.
in
Vit.
vernaculos perdunt.
^o?
Ibid.
for
Odil.
^"^
Tom.
i.
Surii.
Januar.
et
Quod
orationibus
eleemosynis
the
infoederabiliter
jj
ex^' avTi)
fiovij
animae
damnatorum.
'etpijfiei/,
OI''
]'I{AYi:U
221
observances
of the
faith,
and then
;
of the ordinances
of the
latter and among the " s^'-'For make comthey the dead kind he rehearseth this: " do when they memorations by name, performing," or, dispensation and service perform, their prayers and divine of the mysteries;" and disputing against Aerius touching the point itself, he doth not at all charge him with forsaking
Church
particulars
of the
of the Catholic
out
but
observed by the
;
Church
in
dead
which being
upon wonderful good connot by this humorous should maintaineth, he siderations, as " ^^The Church," saith condemned. thus been have heretic " received it by perform this, having necessarily doth he,
tradition
from
the
Fathers
and
the
who may
dissolve
the
ordinance of his
aa-ain:
mother, or
And
in
" -"Our mother the Church hath ordinances settled which are inviolable, and may not be broken. Seeing then there are ordinances established in the Church, and they are well, and all things are admirably done, this
her
seducer
is
again refuted."
it
will not
be amiss to
Thus
Svvapevov!
KaTaXvdTjvaL.
Teraypivrnv
ivtrapKov X/OicrxoD
/cat
Te\eia<s 'Kapovaia'S,
TricTetos.
Toivw Twv
/caXttis
Kal
dWcuv
Se
fxepwv
tt/s
Tlepi
detrfjiwv
tos
e<rTt iraKiv
6 TrXafos.
*'^
avTwv
0E(T(Utt)i/ ctTTo
TO
eloos.
Epi-
Tivi
Tw Xoym
phan. in fine Panarii, p. 465. ^'"' 'EttI 6e Twv TeXevTtiardvTwu e^ 6v6fLaTdi Tai fivilfia^ -jroiovvrai, TT/oocrei/X"^
ei!)(eTat
ydp
oiKovopiav
;
eiroiricre'
tl
u!)<peXi]9i]<Te''"''''
Tai o Tedvewi
el
oe liXwi euX''
^''"
olKovop.ia'S,
Tavda
dpa yovu
pr\-
dyadairoieiTw, dXXa
ov jiouXeTai
'AvayKaiioi
eK/cXtjcrta
touto
eiri-
decrpidv ^rjTpos
KUTaXv-
eiv,i) vofxov
iraTpo^;
Id. Haeres.
LXXV.
elx^
ju|
wepl aiiTov,
vtt'
'Iva pi]
tI eKel irddri,
pi^ol;
Ta
p. 388.
-" 'H 06
tiecrpoi/i
/uijxiip
ripiiuv
t)
e/c/cXt)(Tia
yevopeva twv dvijKeo'Twv apapTi)pdTwv eKX,invOih Aerius, apud Epiphan. ibid. p. 380.
aiiTOv
222
ANSWER TO A JESUIT
CHALLENGE.
[CH AP.
alive
" what
there,
names of those that are departed ? He that prayeth or maketh dispensation" of the mysteries shall the dead be profited hereby ? And if the
let
here do altogether profit them that be nobody be godly, let no man do good, but let him procure some friends, by what means it pleaseth him, either persuading them by money, or entreating friends and let them pray for him that he may suffer at his death nothing there, and that those inexpiable sins which he hath committed may not be required at his hands." This was Aerius's argumentation, which would have been of force indeed if the whole Church had held, as many did, that the judgment after death was suspended until the general resurrection, and that in the mean time the sins of the dead might be taken away by the suffrages of the living.
prayer of those
then
who
agreed
the
received
upon
soul
the
point;
"
^'^that
of every one
life
and alms that were performed for him ;" and others, " on the contrary side, that it was not so ;" and that it was a foolish part of him to confound the private opinion of some
with the common faith of the universal Church. That he reproved this particular error, which seemeth to have gotten
head in his time, as being most plausible to the multitude, and very pleasing unto the looser sort of Christians, therein he did well; but that thereupon he condemned the general practice of the Church, which had no dependence upon
that
erroneous
conceit,
therein
he
did
like
unto himself,
in her
commemo-
and prayers for the dead, had no relation at all unto those that had led their lives lewdly and dissolutely,
appeareth plainly, both by the
^^*
as
author
of the Ecclebefore
siastical
Hierarchy,
and by divers
other
evidences
213
"Oxi
^'*
ie/oois
eo-Ti
toIs
Dionys. Eccles.
Hierarch. cap. 7,
eK tov dvTiKeifxevov,
oTL oiix
oiJTto.
theca, Vol,
ccxxxii.
; ;
11.]
223
lives
alleged
that
did end
their
in
such
souls were
it
with
God
their
and
to
such as these
alone did
of their redemption
to wit,
last
public justification
and
mation of bliss, both in body and soul, in the kingdom of heaven for ever after. Not that the event of these things was conceived to be any ways doubtful, (for we have been
things may be prayed for, the event whereof is be most certain ;) but because the commemoration thereof was thought to serve for special use, not only in regard
told that
known
to
prayed,
if
as
Dionysius
noteth,
"
^^^
desiring
own
and instruction which the living might receive thereby, as Epiphanius, in his answer to Aerius, doth more particularly declare. The objection of Aerius was this the commemorations and prayers used in the Church bring no profit to the dead therefore as an unprofitable thing they are to be rejected. To this doth Epiphanius thus frame his answer: """As for the reciting of the names of those that are deceased, what can be better than this ? what more commodious and more admirable ? that such as are present do believe that they who are departed do live, and are not extinguished, but are still being and living with the Lord and that this most pious preaching might be declared, that they who pray for their brethren have hope of them, as being in a peregrination." Which is as much in effect as if he had denied Aerius's consequence, and answered him, that although the dead were not profited by this action, yet it did not
:
therefore follow
unprofitable,
that
it
it
because
had
singular
use
otherwise
Eiri
TO
6eojuijU)Toi/
dyadoeiSw^ eK<s
ovTas,
ev
TVirovixevo's,
dvvirap^ia ovk
irapa
dXXd
tw
dv to
(refi-
voTaTOv Ktipvy/xa
caTiv
Stffiia
Sn^yt'joroiTo, oJs
iXirh
Ha;res.
\euTj)crai/T(oi/, t'i
dv
eit]
toxitov nrpovp-
ws ev diro-
yiaiTepov
Tt toxitov
,
Kaipiunepov Kal
TxiyxavuvTwv.
Epiplian.
OavfutatuiTcpov
I.XXV.
224
namely, to
cerning
ANSWER TO A JESUIT
testify the faith
:
CHALLENGE.
[CHA
and the hope of the living con" ^''declaring them to be alive," (for so doth Dionysius also expound the Church's intention in her public nomination of the dead,) " and as divinity teacheth, not mortified, but translated from death unto a most divine life "" the hope, in that they signitheir brethren to have fied hereby that they accounted departed from them no otherwise than as if they had been in a journey, with expectation to meet them afterward and by this means made a difference betwixt themselves and ^^*^others which had no hope. Then doth Epiphanius proceed further in answering the same objection, after this manner: " ~'^The prayer also which is made for them doth profit, although it do not cut off all their sins yet forasmuch as whilst we are in the world we oftentimes slip both unwillingly and with our will, it serveth to signify For we make a memorial both for that which is more perfect. the just and for sinners: for sinners, entreating the mercy of 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, Which, as and that we may yield worship unto him." than he had thus him, is no more if far as I apprehend Although the prayer that is made for replied unto Aerius the dead do not cut off all their sins, which is the only
the dead the faith, in
; ;
;
:
goest
for
about to prove,
yet
doth
it
profit
notwithstanding
the
another
supereminent
perfection
dvaKijpvTTOvcra,
ov veKpmdevTa^,
jxe-
\eiTTepov
ariifxavOr}.
Kal
yap
[uire^o]
Si-
Kal
ols
7/
QeoXoyia
(pijtrlv,
dW
el's
/j.vrifj.ijv ,
Kal VTvep
virep
dfiapTiaXiiuv,
Ta<poiTri(TavTa<s.
cap. 7.
Oi yap
tav
veKpoi.
Clem.
euayye-
Thess.
iv. 13.
rj
'Q(peKei Se Kal
TOS TOU
TCty/LlOTOS, 'Lva
fxevi) ehyt], el
fj.li
Kal
to
iiXa
twv aWiafiaTiov
ttoS.-
twv dv-
diroKOTTToi.
dW ovv ye 5id to
XaKii ev Koafxu) ij/ias oVTai (TcpdWetrdai aKOvaiioi T Kal eKovcriwi, 'iva to tvTe-
axnio
Haeres.
lxxv.
VII.]
225
the
slips
of the sons of men, who arc subject to manifold and falls as long as they live in this world. For as well the righteous with their involuntary slips,
rest
as
sinners
with
for
their
voluntary
falls,
;
do come within
wherein
prayers
for
:
the
are
compass
persons
of
these
'^'^
commemorations
sinners
that
made both
that being
repent,
and
righteous
that have
for sinners,
by
their
out of the
at
snare
of the devil,
angels
they
may
the last
for
the
righteous,
they
may be recom-
pensed in
the
the
resurrection
for
of the just,
kingdom prepared
world.
Which kind
of
being
made
for
the
best
men
and martyrs themselves, Christ only excepted, the Church intended should be reaped therefrom, was not so much the taking away the sins of the parties that were prayed for, as the honouring of their Lord above them it being hereby declared, " ^"Hhat our Lord is not to be compared unto any man, though a man live in righteousness a thousand times and more. For how should that be possible, considering that the one is God, the other man.^" as the praying to the " and the one is in one, and for the other, doth discover
evangelists,
heaven,
the
the
other
in
earth,
by reason of
the
remains of
body yet resting in the earth," until the day of the resurrection, unto which all these prayers had special reference. This do I conceive to be the nVht meaning of
Epiphanius's answer, as suiting best both with
intention
dicate
the
general
and with the and with the known doctrine of Epiphanius, delivered by him elsewhere in these terms: " ^^^ After death there is no help to be gotten, either
misconstruction of Aerius,
objection,
from the
*-"
Luke
El/
XV. 7.
vpwiro^'
Kai o
fjLci/
ev oupauin, o oe eiri
XciyJ/ava.
Ta
fiev
CTri yrji
Epiovtc
Lxxv.
uirdp-
Oure
TropiafiO^ ciKTC/Seias
XV eKacTOi avSpoinruiv. iruis ydp olds T6 tir\ TOVTo 6 ixev ydp can Qe6's, b (5e dv;
fiTai)oiai fierd
;:
226
ANSWER TO A JESUIT
CHALLENGE
[CHAV.
by godliness or by repentance. For Lazarus doth not go there unto the rich man, nor the rich man unto Lazarus
Abraham send any of his spoils, that the poor may be afterward made rich thereby neither doth the rich man obtain that which he asketh, although he entreat merciful Abraham with instant supplication. For the
neither doth
;
up, and the time is fulfilled, and the and the lists are voided, and the garlands are given, and such as have fought are at rest, and such as have not obtained are gone forth, and such as have not fought cannot now be present in time, and such as have been overthrown in the lists are cast out, and all things are clearly finished, after that we are once departed from hence." And for the general intention of the Church, beside what already hath been at large declared of the times past, let us a little compare the ancient practice of praying for the dead maintained by Epiphanius, with the footsteps which remain thereof in the Euchologue used by the Grecians at For Jirst, that the parties prayed for are not this very day. supposed to be in any place of torment, appeareth by that
garners
are
sealed
combat
is
finished,
"
-^^
Blessed
for to
is
the
is
art
thee
prepared a place of
there
And by
the
prayer following
thither
hence
departed
breathless,
where
is
the
joy of
son,
all
whom
rest
thou
this
deceased per-
Secondly,
that they
for
make
this
these prayers
orison,
as
sinners,
among
oiire
doth
demonstrate:
ovTe o TrXoudios
'AfSpad/j.
-Trpos
tov AdX^apov,
t-jV
evTCvdev eK-
iix.
wv
Ma/co/ota
ooos
TOTTOi dvaTrav-
aewi,
^^*
Eucholog. Grasc.
edit. V'enet.
ann.
yap
i/os,
twv
ev-
OKafi/xa,
devoe,
'Xei,
<f>dd-
eKei oirov
"Xflpd irdvTuiv
TuivdyiwV
6
Ibid,
e^TJKav,
Kal ol
fxi}
dyoovitrdfievoi
lued'
wv dvdiravcrov tov
(fls
KeKOLfirjfievov
ouKeTi evTTopovari,
Kal ev
tw
Kal
(rKajiixaTi
Geds,
rjTTi)%evTe-s c^efSXyiBijiTav,
Ta irdvTa
fol. 126.
VII.]
227
and removed
" ""*The
to
which have
receive
Thirdly,
aim and
at
those ends
expressed by
Epiphanius;
as
well
the
other
men how
blessed
;
the
now immortal
of the one
is
most
this
;)
prayer following
may
witness
Receive, O Lord, our prayers and supplications, and give rest unto all our fathers, and mothers, and brethren, and sisters, and children, and all our other kindred and alliance ; and unto all souls that rest before us in hope of the
"
^^^
and their 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
everlasting
resurrection.
And
life,
in the
ev6rjpLo{tVT(DV,
TricTToiis,
Tov
5eo"7roTj)i/
fiera-
poTepoov
iirl
Xuttij6vp.ij-Ei
dvairaiwv
Kal
i/cecrtas
Sk
ev(nr\ay)(yo'S.
Kal xt ijfxdpTOfxev eh
'iXewi
yevov
i]fjt.lv
220
Ae^ai, SeaTTOTa,
Kal
xe Kal auxols'
pvirov evwiriov
^turj
ilfieTepa^,
dv
fiia
il/xepa
tj
avTOV
e<TTlv,
fxovoi
av 6
cttI
dWo 6fj.odva-
yrii
I'j/iwv
Tra'j/xes eXTri^ofiei/
etr
eXiriSi
dfxapTiwi/.
tos
alwi'lov.
Kal
Kal
KaTaTa^ov
Tct
xa
ev
Aid TovTo
y^wprjirov
y'lpLLu
xe Kal avToli,
TrveufxaTa
/3i/3X.ia)
avTuiv
61/
o-oi/xaTa
d<f>ei,
dyadoi avy-
^(1)^9,
KoXiroi^
'APpadfx
Kal
eis
)(ijopai.^ ^coVtcoi',
eKoua'ia Kal
(tov el<Tdyajv
xa irapairTw/jLaTa rj/iaiv, xa xa dKoucia, xa ei> yvrntrei Kal 6v dyvoia, xa Trpo^ijXa, xa Xai/Oavoi/xa, xa ev irpd^ei, xa ev Stavoia, xa ev Xoyo), xa ev 7rdo-ai9 iifxwv xaTs dvaaTpocpal'i Kal
xois
KivriixatTi..
k\i
y'l/xepa
jj
crov
Kal dipfvSei^
ce
eirayyeXiai. ovk qcttiv ovv, Kvpie, xois oovXoit <Tov Odi/axos, eKSij/iovvTcov i^p.wv
airo TOV aiopaTov Knl trpo^ ae tov
dyaBov
''"'
Knl
elptjviKov
Qeov
kovtI
p2
228
ANSWER TO A JESUIT
CHALLENGE.
[chap.
It is
not a death
Lord, unto thy servants, when we flit from the body and go home to thee our God, but a translation from a sorrowful state unto a better and more delightful, and
a refreshment
and joy.
And
if
we have sinned
unto
us
against
thee,
be gracious
life
both
Forasmuch
no man is clean from pollution before thee, were but of one day, thou alone excepted who didst appear upon earth without sin, Jesus Christ our Lord, by whom we all hope to obtain mercy and pardon of our sins. Therefore, as a good and merciful God, release and forgive both us and them pardon our offences as well voluntary as involuntary, of knowledge and of ignorance, both manifest and hidden, in deed, in thought, in word, in all our conversations and motions. And to those that are gone before us grant freedom and release, and us that remain bless, granting a good and a peaceable end both to us and to all thy people." Whereunto this other short prayer also for one that is deceased may be added " '^^'None,
as
:
:
sin
Immortal.
thy servant
tender
God
his
full
of compassion, place
him 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,
-28
which
they
attribute
to
the
is
deceased
judge my poor soul, that he would deliver me from that fire which is " ^^^I beseech all my acquaintance and my unquenchable." friends, make mention of me in the day of judgment, that
gyppj-j.j^^g
who
to
"""
i/zuj^))!/,
QptaTTwv yeyovev,
iio
iv
fxove
dddvaTe.
o-TTcos
fxk
oSs
eos
oLKTipfJiwv,
<tvv
Tats yopocTTa-
Kal
ei/
fiov
eirt
Kpiaew^,
'Iva
elipio
cXeos
tov
dvdfTTacnv.
Ibid.
fol. 121. b.
TaTreivi'ii'
/3j)'/xaTos
Ibid.
^^^
/wv
; ,
VII.]
229
" ^"Bemired
worms'" meat
may
mercy
at
with sins and naked of good deeds, I that cry in spirit, Cast not me, wretch, away
am
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,
;
thy
left
Redeemer, that
this
whom
thou hast
taken from the earth, may in the clouds meet thee cheer" -^~They who have been dead from the beginning, fully."
with terrible and fearful trembling standing at thy tribunal,
await thy just censure,
judgment.
servant,
Lord and Saviour, spare thy gone unto thee, and vouchsafe unto " ~'^None shall fly him thine everlasting joy and bliss." there the dreadful tribunal of thy judgment. All kings and
At that time,
in faith is
who
princes
with
servants
stand
together,
ful voice
of the
hell,
Judge condemning
from which,
the people
sinned into
"
^^*At
that
time,
Christ,
spare
him whom
to
translated hence."
King, vouchsafe,
thy
servant,
we beseech
thee,
heavenly
kingdom
now translated hence, and then preserve him uncondemned when every mortal wight shall stand before thee the Judge to receive their judgment."
thou hast
^^o Bej3oju/3ojO(u/iei/os
whom
<T0V,
TTLCTTei
TOV TTpOS
Ibid.
(T6
fXQTaaTaVTO'!
yeyvfj.vtofievo': KaTopdoofxaToov,
T(o irveufxaTi,
/le TijV
1}
fiopd
twv
CTKioKrfKutv.
122. a.
TaXaivav
fit]
dTroppty^ij^ diro
tov
(rot/
7rpo(T<i>irov,
fie
e^ evuivvjXMV
(TT7)'(r?;s
Trji
^rjfxa.
/3(rtXeTs,
^vvaii/xa
yepai aov
/xe
OTal
aTravTei
arvv
tois
SovXol^
ets Kpicriv
K-vpie,
irapitTTavTai., Kal
tfxovri-s
KpiTov cpofiepd^,
ye-
OTav
eXdiji
e^
ijs,
XptcrTt,
pvarai
tov OovXov
ei/6a pn-Ta-
<f)oPepui^ Kplvai
TOV
ov
Korr/xov
diravTa, ev
(jyatopiu^
aov.
^^*
vefpiXaii
evooKita-ou
trot,
XvTpwTov
tTC
ToTe
Kvpie
(pelaai,
Aoyc, tou
vTravTt^aat.
yJ}? irpocreXd^ov
fol.
a-TavTOi.
^^^
TTiaTov CouXov
^^^
arov.
Ibid.
116. a.
/3)-
Tpofxw
(Tiu
Tw
(f>piKTip
Kal (po^epw
/laTi Tip
SovXov, irapaKaXovfxev
(re,
Kal dKatjl/lKa
veKpoi
\j/ij(f)0v
ol-
5iaTJ)jO)(rOI/,
ftpoTo-i
-KapaaTfi
aoL
tco
KpiTfi
a.
Tore
</)et(Tat
tov oovXov
ficWwv
Kpivi;a-Qai.
230
ANSWER TO A JESUIT
CHALLENGE.
and
[chap.
oblations,
We
for
whereof Aerius was reproved, were not such as are used in the Church of Rome at this day, but such as were used by the ancient Church at that time, and for the most part retained by the Greek Church at this present. And therefore as we, in condemning of the one, have nothing
rejecting
to
do with Aerius or
the other as
let
much
as
home unto
:
we if know, do wholly depend upon the belief of purgatory to it those of the ancient Church did so too, how cometh pass that Epiphanius doth not directly answer Aerius, as a Papist would do now, that they brought singular profit to the dead by delivering their tormented souls out of the
themselves.
flames
of purgatory
but
forgetting as
(the sole
much
as
once to
foundation of these
dead, in
reasons as these
duty did
and still alive with the Lord; put a difference betwixt the high perfection of our Saviour
all his
servants
the
away, because it was not as yet hatched,) and all the reasons produced by Epiphanius will not withhold our Romanists this from absolutely subscribing to the opinion of Aerius being a case with them resolved, that " '^^if purgatory be not admitted after death, prayer for the dead must be unprofitable."'"' But though Thomas Aquinas and his abettors determined so, we must not therefore think that Epiphanius
;
were usually
was of the same mind, who lived in a time wherein prayers made for them that never were dreamed to have been in purgatory, and yieldeth those reasons of that usage, which overthrow the former consequence of Thomas
every whit as
^'^
much
est
Ad
quae
hoc etiam
universalis ec-
clesiae
consuetude,
quae
pro
defunctis
tur.
orat;
quidem
cap. 91.
vu ,]
231
that prayer
if
for
For Aerius and Thomas both agree in this, the dead would be altogether unprofitable
received
themselves
no
to
special
benefit
thereby.
shew from
thence
partly
by the
by the honour that they did unto the exempting him from the common condition And to make it appear that these of the rest of mankind. things were mainly intended by the Church in her memorials for the dead, and not the cutting off of the sins which they carried with them out of this life, or the releasing of them out of any torment, he allegeth, as we have heard, that not only the meaner sort of Christians, but also the best of them without exception, even the prophets and apostles and martyrs
partly
Lord Jesus,
in
From whence, themselves, were comprehended therein. our adversary's good leave, we will make bold to frame
syllogism
by
this
They who
reject that
days of
reject that kind of praying and dead which was practised by the Church
days of Aerius.
this point flat Aerians.
The
first,
(for
the
we think, nobody will deny,) is thus proved They who are of the judgment that prayers and should not be made for such as are believed
bliss,
oblations
to
be in
do reject that kind of praying and offering for the dead which was practised by the ancient Church. But the Romanists are of this judgment. Therefore they reject that kind of praying and offering for the dead which was practised by the ancient Church. The truth of the first of these propositions doth appear
by the testimony of Epiphanius, compared with those many other evidences whereby we have formerly proved, that it was the custom of the ancient Church to make prayers and oblations for them of whose resting in peace and bliss there
was no doubt
at
all
conceived.
The
verity of
the
second
232
is
ANSWER TO A
JKSLax's
CHALLENGE.
[cHAP.
who reckon
Christ;
Verities,'"'
that
suffrages should not be offered for the dead that reign with
and the
rest
of the saints,
is
by Nay,
in bliss,
and prayers to God for those that are " plainly absurd and impious," in the judgment of the Jesuit Azorius; who was not aware that thereby he did outstrip Aerius in condemning the practice of the ancient Church, as far as the censuring it only to be " unprofitable" what shall the dead be (for Ti (io(p\rjdriaeTai 6 TeOvem
offer
sacrifices
is
'>
profited thereby
was the furthest that Aerius durst to go) Cometh short of rejecting it as " absurd and impious." And therefore our adversaries may do well to purge themselves first from the blot of Aerianism, which sticketh so fast unto
?
upon others. In the meantime, the reader who desireth to be rightly informed in the judgment of antiquity touching this point, is to remember that these two questions must necessarily be Whether prayers and obladistinguished in this enquiry tions were to be made for the dead ? and. Whether the dead In the latter of did receive any peculiar profit thereby ?
:
these he
shall
find
great difference
or
among
all.
the doctors;
in
little,
none
at
did not agree about the state of the souls," saith Cassander, an indifferent Papist, " which might receive profit by these things, yet all did judge this duty, as a testimony of their love toward the dead, and a profession of their faith touching the
souPs
immortality
and
the
future
resurrection,
to
be
^^
Fran.
8uarez,
Tom.
iv.
in
part,
j
surdum
Moral.
j
'
et
impium.
sect. 4,
num.
"'"'
Alphons.
Mendoz.
Contro-
nee inter omnes conveniret; omnes tamen hoc officium, ut testimonium caritatis
erga defunctos,
et ut
professionem
et
sect. 7'
2^^
fidei
de immortalitate animarum
futura
Grsci
sacrificia
et
preces ofFerunt
resurrectione,
Deo gratum
et
et ecclesis utile
esse judicarunt.
Cassand. Consultat. ad
quod plane
Ferdinand,
i.
Maximilian,
ii.
Art. 24.
VII.]
Ol'
233
acceptable unto
fore for
God and profitable to the Church." Therecondemning the general practice of the Church herein, which aimed at those good ends before expressed, Aerius was condemned; but for denying that the dead received profit thereby, either for the pardon of the sins which before were unremitted, or for the cutting off or mitigation of any torments that they did endure in the other world, the Church did never condemn him for that was no new thing invented by him. Divers worthy men, before and after him, declared themselves to be of the same mind, and were never for all that charged " ^*' The narration of Avith the least suspicion of heresy.
;
Lazarus and the rich man," saith the author of the Questions and Answers in the works of Justin Martyr, " presenteth this doctrine unto us, that after the departure of the soul out of the body men cannot by any providence or care obtain any profit." "-^-Then," saith Gregory Nazianzen, " in vain Here shall any one go about to relieve those that lament. men may have a remedy, but afterwards there is nothing For, ^^^after but bonds," or, " all things are fast bound."
"'
Theodoret death the punishment of Diodorus Tarsensis, "have no hope saith and, "-"the dead," ;" and therefore St Jerome man doth of any succour from " we are in this present world while we conclude, ^'Hhat
sin is remediless,"
saith
by our prayers or we shall come before the judgwhen but by our counsels; Job, nor Daniel, nor Noah, neither Christ, ment-seat of
may be
can entreat for any one, but every one must bear his
own
burden."
received
'^"
Other doctors were of another judgment, That the dead special profit by the prayers and oblations of the
TO
Trepl
"EiTTi oe
^''''
01
vcKpo'i e\'7ri'^ov(TLV
ovkstl (ior\QeLav
Tov
"TrXoucrLou ditjyrjfxa
'i)(ovTO^,
dvQpunrlvi]u
ovSe/xiav.
Diodor.
C'aten.
in
ciSaaKaXiav
fjieTci
tov
fxy]
ovvaadai.
Trj>S
MS.
pub-
Ttjw
SK TOV
(TMfxaTOi
t^oSov
ij
\f/V)(rjs,
(nrovor\v,
sententiolam,
latitat
dum
5'
in pracsenti seculo
dpLvvuL.
vtTTaTu.
in
xa
coadjuvari
cum autem
iravTa,
Greg. Nazianz.
^'3
nee
est
imii.
Noe rogare posse pro quoquam, sed unumquemque portare onus suum. Hieronym.
lib.
iii.
medicabilis.
Theodoret. Qusest. in
lib.
Commentar.
in
Galat.
Reg. cap.
'
rap. 6.
234
living,
ANSWER TO A
JESUIT"'s
CHALLENGE.
sins
[cHAP.
the easing
of their
this
or
of their punishment.
But whether
were restrained to
smaller offences only, or such as lived and died in great sins might be made partakers of the same benefit and whether these men''s torments might be lessened only thereby, or in
;
tract
of time
Stephanus Gobarus,
contained
whom
before I alleged,
made
~^^
a collec-
whereof some
that
the received
doctrine
of the
unallowable
therefrom.
opinions
of certain
latter
of the ancient
Of
^*"
this
be one
That such sinners as be delivered unto punishpurged therein from their sins, and after their purging are freed from their punishment albeit, not all who are delivered unto punishment be thus purged and freed, but some only ;" whereas " the true sentence of the Church
:
"
ment
are
all was freed from punishment." If that were the true sentence of the Church, that none of those who suffered punishment in the other world were ever freed
from the same, then the applying of prayers to the helping of men's souls out of any such punishments must be referred to the erroneous apprehension of some particular men, and not to the general intention of the ancient Church ; from which in this point, as in many others beside, the latter Church of Rome hath swerved and quite gone astray. The
ancient writer of the Ecclesiastical Hierarchy, handling this
matter of praying for the dead professedly, ^^*doth by way " To what purpose should of objection move this doubt
:
Bishop entreat the divine Goodness to grant remission of sins unto the dead, and a like glorious inheritance with seeing by such prayers he those that have followed God can be brought to no other rest but that which is fitting for him, and answerable unto the life which he hath here
the
?''"'
2* ''Qv al fiev
vtjfia,
al Se (rvveKpoTOvv
vt]fia,
ovSel's
Ibid.
248 <J)aj,js ^'
av ox(os, TavTa
^jxijov,
fiev opduii
"Oti
oi Trj
eipfiO'daL
Trap'
aTTopelv ch
OTOV
KUKia?
d-iro-
evKa
Tt}^ deapXLKtj^
/xeTa
Ttji/
KaQapaiv
oi)
Trai/Tcs
dfpeariv,
wapa^oQivTe^
ttj
KoXdcrei.
KadaipovTai
Kal oti,
Kal diToXvovTai,
dWd
t^s
Tives.
KXripwmv.
cap. 7.
eKKXtjo'i'ns (ftpo-
VII.]
235
led.
Romish
divinity
by
tions
and doubts as
these.
The man
but must
first
faults unto which, through human he was daily subject, and for the not performance of full penance and satisfaction for the greater sins, into which in this life he had fallen and purgatory being the place wherein he must be cleansed from the one, and make up the just payment for the other, these prayers were directed unto God for the delivery of the poor soul, which was not now
mittal
of those smaller
frailty,
But
scholar,
is
he
is
the
God
Almighty.
delivered
his just
He
by God, that a most glorious and divine life is by judgment worthily awarded to them that have lived holily, his divine goodness and kindness passing over those blots which by human frailty he had contracted forasmuch as no man, as the Scriptures speak, is free from pollution. The Bishop, therefore, knowing these things to be promised by the true oracles, prayeth that they may accordingly come to pass, and those sacred rewards may be bestowed upon them
;
not
know
so
much
The Bishop at that time belike did our popish Bishops do now, that God's as
in
servants
sins
where-
d^iav
lepapXK^ eTreu-x^eTai Toi
CIS tj^os
KeKOifxrifievu) , TijU
tj/xdii/
VTTO
Twv iiKaiOTaTwv
-rets
X,vywv dvTi-
(fnXavdpwiria^
eyyevopeva^
K(tdi)yefi6vwv
dvay-
Koiov.
'O
Qeio's
lepap^V^ eK<pai/T0pLK6i
xa Xoyia <pi}<ri, twv deapxLKwv iiKai.wp.dTwv. dyyeXo^ yap KVptov iravia-Tiv, COS
diro pvTTOv.
TOKpaTopo'i Qeov
eo-Ti.
pepddijKsv ovv eK
tois
offitos
elSev kirriyyeXpeva tt/jos xoit; dXi]dwv Xoyiwv. aWei Se avTa yevedBai, Kal 6wpi)6tjvai TOIS offuus PtuxracL
^o'ffeis.
Id, ibid.
236
with
those
ANSWER TO A JESUIT
they
CHALLENGE.
[chap.
were
overtaken
through
human
infirmity
he
believed that
slips,
God
by
give no
to the present bestowing of those holy " ^^ Therefore rewards upon the children of the promise. " the divine Bishop," saith our author, asketh those things
stoppage
to
him, and
own good
as
disposition
like
a lover of the
that
good,
declaring
unto them
be
" the Bishops have a separating power, as the interpreters of God's judgments," according to that commission of Christ, Whose sins ye remity they are remitted unto them ; and whose ye shall retain, they are retained: and ^^^ Whatsoever thou shalt hind upon earth, shall he hound in heaven ; and whatsoever thou shalt
further
also
He
addeth,
that
loose
upon
earth,
shall
he
loosed in heaven.
Now,
as
in
to
be
interpreter only of God's done by him in the binding so doth this author here give them
the
is
" -^"separate those that are already judged power and, way of " "^^declaration and convoy, to bring by of God," beloved of God, and to exclude such as are that are those in ungodly." And if the power which the ministers have received by the foresaid commission do extend itself to any further real operation upon the living. Pope Gelasius will deny that because it may be stretched in like manner unto the dead that Christ saith, Whatsoever thou shalt hind upon earth. <254jjg saith, upon earth; for he that dieth bound is noAnd, " -'^That which a man where said to be loosed."
only to
;
^^^
OvKovv
^^^ Toi)5
K6Kpifievov9 06(5
KaT
a^iaii
dew, Kal
d<popiX,6vTwv.
^'^
Dionys. ut supra.
irpocriefxeiiov,
.
to
tij^ oiKetas
tw
cf>i\a-
xous Te 6eo(pi\el9
^^*
ddeov diroKXripovvTOi
Id. ibid.
KW9
OL
ifJiCpaivwu
TO.
Tols
baioi.^
eao/xeua
e-)(^ovcriv
-ras d(j)opicrTLK(X9
ols
ligatione
solvi.
^55
dvvdfieL^,
SKepavTopiKol
Id. ibid.
fol.
Twv deiwv
251
oiKn.Lwp.d.Tu>v,
&C.
151. b.
et 152. a.
Comment, ad Faustum. in corpora non receperit, consequi exutus came non poterit. Leo, Epist. Lxxxix. vel xci.ad Theodor.
Quod manens
VII.]
237
remaining
saith
Leo.
Whether
living,
was
still
Ecclesiastical Hierarchy,
Among
the
questions
wherein
we find this to be one: "-^'Whether the offering that is made for ^^^Many "did the dead did avail their souls any thing.?""
say to this,
death,
for
that if herein
to
be done after
ease
how much rather should the soul itself obtain itself by its own confessing of her sins there, than
that
procured by other men." The like also is noted by Cyril, or rather John, Bishop of Jerusalem, that he " ~^^knew many who said thus: What profit doth the soul get that goeth out of this world, either with sins or not with sins, if you make mention of in prayer And by Anastasius Sinaita, or Nicagnus it " '^'^"Some do doubt, saying that the dead are not profited by the oblations that are made for them."" And, long after them, by Petrus Cluniacensis, in his treatise against the followers of Peter Bruse, in France: " ^''^That the good deeds of the living may profit the dead, both these heretics do Nay, in deny, and some Catholics also do seem to doubt." the West, not the profit only, but the lawfulness also of these doings for the dead Avas called in question as partly may be collected by Boniface, Archbishop of Mentz"'s consulting with Pope Gregory, about 730 years after the birth
?''"'
^'^
Kai
(rjjyuei(i)cra,
Tt w<pe\elTaL
^vxv
f-^^'
dfJiapTij/xaTdiif
e^'ITijO))
diraWarTcrojievi] Tovde
/led' dfiapTi'tfiaTwv,
tov
kirl
k6(T/xov,
jj
oil
edv
x^s
TrpocTev-
Utrum
pro quiescen-
tibus, aliquid
eorum conferat animabus ? Augustin. ad Dulcit. Qust. ii. 258 Ad quod multi dicunt, Quod si
aliquis
esse
beneficii
Cyrill.
Cateches. v.
\eyoiT69, oti
ol
veKpol eK
Twv yivofxeAnastas. in
in
hoc
locus
possit
sibi
post
mortem,
quanto magis
anima
illic
ferret
per se
mortuis prod-
confitendo peccata,
quam
in
eorum
ret'rigerium
ab
aliis
oblatio
procuratur.
dam
nos.
\
Ibid.
*'^
238
ANSWER TO A
JESUIt''s
CHALLENGE.
[cHAP.
of our Saviour, " -^-Whether it were lawful to offer oblations for the dead," (which he should have no reason to do, if
no question had been made thereof among the Germans) and is plainly delivered by Hugo Etherianus, about 1170 years after Christ, in these words: "^''^I know that many are deformed with vain opinions, thinking that the dead are not to be prayed for, because that neither Christ nor the Apostles that succeeded him have intimated these things in
But they are ignorant that there be many and those exceeding necessary, frequented by the holy Church, the tradition whereof is not had in the Scriptures and yet they pertain nevertheless to the worship of God, and obtain great strength."" Whereby it may appear that this practice wanted not opposition even then, when in the And now Papacy it was advanced unto its greatest height. high time that I should pass from this article unto it is
the
Scriptures.
things,
doth our Challenger undertake to prove against only " that there is a Limbus Patrum," but " that
also
our
Saviour"
ancient
Fathers
of
" descended into hell, to deliver the the Old Testament ; because, before
his passion, none ever entered into heaven." That there was such a thing as Limbus Patrum, I have heard it said; but what it is now, the doctors vary, yet agree all in this,
that
not.
262
Limbus it may well be, but Limbus Patrum " 'Whether it were distinct from that place
j
sure
in
it
is
which
dignosceris,
liceat
oblationes
ofFerre.
Gregor.
^^^
Epist. ad Bonifac. in
Tomis Conciliorum.
Scio plerosque vanis opinionibus deformari, putantes non esse
ex scripturis non habetur; nihilo tamen minus ad cultum Dei pertinent, et vigorem maximum obtinent. Hug. Etherian. de Animar. Regress, ab Infer,
ditio
cap. 13.
'
orandum pro
An
ab eo loco distinctus
sine
fuerit, in
quo
mortuis
nunc infantes
dentes recipi
tant
;
creduntur,
dubi-
timaverint.
esse,
Nesciunt quidem
illi
plura
ac
persumme
necessaria,
qua
tra-
quorum
^III.]
OF LIMBUS PATRUM.
life
239
without baptism are
;
now
is
neither
rashly pronounced of so
doubtful
matter,"
that
saith
Maldonat
the
Jesuit.
The
Dominican
the holy
Friars,
Constantinople,
in the year
Limbus
;
but now
:"
fathers
judgment that which was the Limbus of The more the Limbus of children. common opinion is, that these be two distinct places, and
is
now become
that the one is appointed for unbaptized infants, but the other " ^now remaineth void," and so " ^ shall remain, that
it
may
If you demand, how it came to be thus void and emptied of the old inhabitants, the answer is here given, " That our Saviour descended into hell" purposely " to deliver" from hence " the ancient Fathers of the Old But " ^hell is one thing, I ween," saith Testament." Tertullian, and " Abraham''s bosom," where the Fathers
of God."
"another;" "''neither
is
it
be believed that the bosom of Abraham, being the habitation 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 Testament out of Limbus Patrum, would by this construction prove as strange a tale as if it had been reported, that Caesar made a voyage into Britain to set his friends at liberty
in Greece.
Yea,
but
into heaven,"
saith
" before Christ's passion none ever entered The proposition that our Challenger.
In quern
(Limbum)
ante adventum
:
Dei.
nunc
ad Infer,
vero pueri,
dunt,
sine
detinenfur.
inferi,
ut puto,
Tomo
auctoruni
sinus.
TertuU. advers.
a P. Steuartio
^
edit. p. 5(55.
Marcion.
Bellar.
Nunc vacuus
lib.
ii.
remanet.
de
va-
"
Non
utique sinus
ille
Abrahaj, id
est,
Purg.
*
cap. 6.
secrettc
licet
cujusdam
pars
cuus, hie infernus
ut testimonium perturn
Au-
misericordiae
240
Cardinal
ANSWER TO A
Bellarmine taketh
JESUlx's
CHALLENGE.
[cHAP.
is,
upon him to prove, where he " 'that the souls of the godly
were not
Jesuit,
it
in
Our
had promised unto the penitent thief upon the cross, that before his ascension only, but also before his resurrection, even ^that day he should be with him in paradise; that is to say, in the kingdom of heaven; as the ^Cardinal himself doth prove, both by the authority of ^"St Paul making paradise and the third heaven to be the selfsame thing, and by the testimony of the ancient expositors of This, belike, stuck somewhat in our Jesuit's the place.
not stomach,
who being
as
loth
to
interpret
this
of his
Limbus
Patrum,
that
paradise,
of
the
third
heaven,
it
should signify
to
shift
the third
thought
best
the
matter handsomely
that
to
defend,
thief
not
before
Christ's
that
of the
should cross him, but before his passion none ever entered
into heaven
;
but
if
did
ever
enter
?
into
heaven,
we
say that
Elias
did enter
The
Scripture
ii.
assureth
us
that
he went
up
11
and of
this
^'^
sons in
mind upon
his death-bed,
that
and fervent for the law, ivas taken up into heaven. Elias and Moses both, before the passion of Christ, are described
to
be
the
^^in
glory:
"Lazarus
is
carried
by the angels
:
into
in
a word,
Fathers
in
this
^^
pilgrims
is,
earth,
better
country,
that
an heavenly, as well as
their
therefore having
ended
pilgrimage,
they
the
country they
fuerint in
p.
129.
Vide Thorn,
in part.
Bellarm.
de Christ,
^ ^
Luke
xxiii. 43.
Summ. Quffist. lii. Art. 4. ad 3. et Lyranum in Luc. xxiii. 43. ^" 'HXias kv TM "QiiKuxrai Xfi\ov vofxou
dve\i'](pdi]'eci>'i
|
Vera ergo expositio est Theophylacti, Beda, et aliorum, qui per paradisum intelligunt regnum coelorum.
Ambrosii,
Bellarm. de Sanct. Beatit.
">
el^Tov ovpavov,
Maccab.
ii.
58.
'^
lib.
i.
cap. 3.
^^
25.
2 Cor. xii.
2, 4.
"
Infer.
|
'^
VIII.]
OF LIMBUS PATRUM.
for,
241
sought through
in
as
well
as
the
grace
of our
that
we; they
imputation
""lived
by
they ''believed to be saved we Lord Jesus Christ, as well as faith, as well as we; they '^died
;
Christ, as well as
we;
and the blessedness arising and the mediation of our Saviour being of that present efficacy that it took away sin and brought in righteousness from the very beginning of the world, it had virtue sufficient to free men from the penalty of loss as well as from the penalty of sense, and to bring
of
righteousness,
therefrom, as well as
we
them unto him in whose ^^ presence deliver them from the ^~ place of is weeping and gnashing of teeth.
to
is
fulness
torment,,
The
find,
first
in as
hell
to
Marcion
we can
both
that
was them that did obey the law and the prophets." Wherein he was gainsaid by such as wrote against him, not only for making that the place of their eternal rest, but also for lodging them there at all, and imagining that Abraham's bosom was any part of hell. This appeareth plainly by the disputation, set out among the works of Origen, betwixt Marcus the Marcionite and Adamantius the defender of the Catholic cause who, touching the parabolical history of the rich man and Lazarus in the sixteenth of St Luke, are brought in reasoning after ^^ '^^Marctis. this manner: He saith that Abraham is in
kind of rewards, whether of torment or of refreshing,
appointed in
hell
;
^"^
" Acts
'8 '8
XV. 11.
ii,
(quod olim
in S. Irena;i
Coenobio liiigdu-
Habak.
1
4;
Rom.
;
i.
16, 17.
nensi,
Thess.
iv.
iv. 16.
20
^'
Rom.
Psalm
Matt.
69
8,
9..
rife
EIttc
xvi. 11.
viii. 11, 12.
- L^ke
xvi. 28.
Dixit aidem
-3
^*
aliam parabolam.
Missali
Sed Marcion aliorsum cogit, scilicet utramque mercedem Creatoris, sive tormenti, sive refrigerii, apud inferos deter-
Romano
(feria 5 post
Dominicam
minet
eis
;
et
prophetis
sui cocles-
obedierint
Dei
nuper sunt.
'Ev Tto aoi; elirev elvai tou
tem
lib.
definiat
iv.
sinum
et
portiim.
Tertul.
Mci/OKOS.
cont.
Vide
etiam
**
orum
XeycL TOU
'AfSpaap..
HapK.
'Atto
tov
xVNSWER TO A JESUIT
S
[CHAI
242
hell,
CHALLENGE.
kingdom of heaven. Adamantiiis. Read that Abraham was in hell. Marc. In that the rich man and he talked one to the other, it appeareth that they were together. Adamant. That they
and not
in the
whether he
saith
For the middle space between heaven and earth he calleth a gulf. Can Marc. a man therefore see from earth unto heaven ? it is impossible. Can any man lifting up his eyes behold from the
of,
spoken
that
earth,
or from
that
hell
rather
see
into
set
heaven
only
If not,
it
is
plain
betwixt them.
that
Adamant.
are near,
Bodily
eyes
use
to
see
those
things
but spiritual eyes reach far. And it is manifest, that they who have here put off their body do see one another with the eyes of their soul. For mark how the Gospel doth say that he lifted up his eyes. Toward heaven one useth to
lift
them up, and not toward the earth." In like manner doth ^"Tertullian also retort the same place of Scripture against Marcion, and prove that it maketh a plain diiFerence
between
saith
For it affirmeth, and the bosom of Abraham. " both that a great deep is interposed betwixt those regions, and that it suffereth no passage from either side. Neither could the rich man have lifted up his eyes, and that afar off, unless it had been unto places above him, and very far above him, by reason of the mighty distance
hell
he,
Thus
far Tertullian in
-**
who,
though he come
'ASafxavT.
short
of
Adamantius,
ek
making
ii.
ofiov cii/Tes.
To
o/xiXelv Trpos
^a.'^h'-^
Kal OVK
Ttji-
yijv.
Orig. Dial.
cont.
aWjjXous ?;/coutras, to
fxeya
T?7s
Se Xeyo/xevov
Marcion.
-^
ovk
tiKovcra's'
Respondebinius,
et
y^s TO
fiearou
Map/c.
ovpavov
6<pda\yrj'i,
toi)s
quje ab infemis Abrahae sinum pauper! aliud enim inferi, ut puto, aliud quoque Abrahse
:
fiovs
rj
avTov
61
iSelv
sinus.
Nam
et
magnum
ait intercedere
fxdWov
;
ccTTo
bpav
fjLT)
aiiTwv.
fxoi
'ASafiavT.
et
transitum
utrinque prohibere.
dives oculos,
et
6(pdaX-
quidem de longinquo,
Ta eyy iiTTa
Se
nisi in superiora, et
OL
xJ/vxi-Kol CIS
aTTOTeivovTai.
evTevdev diroGeofifiacTiv
Trois
limitatis et profunditatis.
Tots TJ/s
bpwtriv
Marcion.
-^
dXXiiXous.
IIjoo(r)(6s
,
yap
Xeyei to
sinum dico
evayyeXiov
avTov,
6is
Abrahae,
non
coelestem, sublimiorem
tamen
inferis, interim
refrigerium prasbi-
OF T,IMRUS PATHUAf.
to
243
at all
it
that
is
any part of heaven, although doth he concur with him in a place of bliss, and a common receptacle
be
of hell, yet
all
New
as
remain
quite
in
expectation of the
the
which
marreth
Limbus
they
of the
Patrum
fancy
of
our Romanists,
Saviour
to
and the
journey
which
our
With
epistle to
these two doth St Augustine also join in his 99th Euodius; concerning whose judgment herein, I will
the exceeding
partial dealing
:
of
Augustine," saith he, " in his 99th epistle whether the bosom of Abraham, where
of the
Fathers were in times past, should be in hell or somewhere else, yet in the 20th book of the City of God, the 15th
chapter,
he affirmeth that
it
was
in
hell,
as
all
the rest of
If St Augustine in that
were of the mind, as he was indeed, that Abraham's hell, he was not the first inventor
taught
it
opposed
Marcion for teaching otherwise. '2vv re Sv epyoixevw, alone he went not, two there were at least, as we have seen, that But for that walked along with him in that same way. place, and to which he is said to have doubted of in one
have affirmed
that
eye.
in
another,
if
the indifferent
reader
will
be
In his
99th epistle,
''"from
that speech
of
Abraham,
gulf Jixed, he Between you and us there is " appeareth sufit words these maketh this inference In great happiness so of ficiently, as I think, that the bosom
a
great
:
Bellarmin. de Christ,
fine.
3"
tri
lib. iv.
cap. 11, in
Id. ibid.
Quanquam
magis-
Augustinus,
etsi
in
Epist.
xcix,
ambigere videtur, an sinus Abraham, ubi erant animee Patrum olim, in inferno
esset,
vos et
satis,
an alibi; tamen
lib.
xx. de Civit.
dam partem et quasi membrum inferorum tantte illius felicitatis sinum. August. Epist.
XCIX.
q2
244
is
ANSWER TO A JESUIT
any part and member of
is
CHALLENGE.
hell."
[CHAF.
not
These seem
unto
man
with what
he affirm the do seem no absurdity to believe, that the old saints which held the faith of Christ to come were in places most remote from the torments 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 opparef, " it appeareth sufficiently, as I think," must import doubting, and si non absurde credi videtur, " if it do seem no absurdity to believe," affirming I know not, I must confess, what to make of men''s speeches.
better
resolved, doth
With
these forsooth:
"
^^If
it
The
belief.
truth
is,
St Augustine, in handling
this
question,
He
article of faith,
that they
who agreed
:
of
different
he doth
to so
him
bosom
it
still
was no member of
hell,
"
did behold
the poor
man
resting,
were either to
unto
;
hell,
cannot
:
place
at
and
in
another
And
*'
any certain place in hell, we cannot certainly define." in his 12th book de Genesi ad Literam: " ^I have
Si
credi videtur,
requiescentem pauperem
disi
vidit, vel
para-
pertinere
existimandus
sit,
non
facile
inferos
et
dixerim.
profecto
jam redempti,
^^ Etenim apud inferos utrum in locis quibusdam fuisset jam Abraham, non satis possumus definire. Id. in Psalm. LXXXV.
^^
Proinde, ut dixi,
quffiro,
nondum
inveni, et
adhuc
taxat canonicam.
Non autem
in
bono
et illam re.
VIII.]
OF LIMBUS PATRUM.
found,
245
neither
not
hitherto
and
do yet enquire,
that the
do
remember
hell
in
that the
canonical
bosom of Abraham, man was carried by the angels, should not be taken in the good part, I know not whether any good man can endure to hear; and therefore how we may believe that it is in hell, I do not see."
the
good
part.
Now
and that
rest
Where
it
may
that St Augustine
godly poor man, no other place the faithful that have all souls of than he doth unto the our Saviour Christ of the coming ; departed since the both, whether alike of them the being question with him
doth here assign
place of their rest be designed by the
dise.
name of hell or para" I ^confess I have not yet found he saith, Therefore
is
where the souls of just men do rest." " ^''How much more after this life may that bosom of Abraham be called paradise, where now there is no temptation, where there is so great rest after all the For neither is there wanting there a griefs of this life ? proper kind of light, and of its own kind, and doubtless great, which that rich man out of the torments and darkness of hell, even from so remote a place, where a great gulf was placed in the midst, did so behold, that he might there take notice of the poor man whom sometime he had despised." And elsewhere expounding that place in the l6th of St Luke, " ^^The bosom of Abraham," saith he, " is the
that
it
called hell
And
again:
poor,
whose
is
the
kingdom of heaven,
same place, and
in
which
after
this life
Bede
in
his
commentaries
upon the
quisquam possit audire ; et ideo quo modo eum apud inferos credamus esse, non video. Id. de Gen. ad Lit.
est,
nescio utrum
quam dives ille de tormentis et tenebris inferorum, tarn utique de longinquo, cum
magnum
et illud
sic
tamen
Quanquam
me nonduni
in-
vidit, ut ibi
quondam contemptum
Id. ibid.
etiam sinus
potest, ubi
pauperem agnosceret. Id. ibid. cap. 34. 3'' Sinus Abrahas requies est beatorum pauperum, quorum est regnum ccrlorum, in quo post banc vitam recipiuntur.
requies
jam nulla tentatio, ubi tanta post omncs dolorcs vitec hujus ?
Id.
ij.
cap.
38.
246
ANSWER TO A
beareth
the
JESUIt's
CHALLENGE.
[cHAP.
who wrongly
name
of Titus
Bostrensis
and
proof thereof produceth the testimony of ^^Dionysius Areopagita, " affirming, that by the bosoms of
Chrysostom, for
Abraham,
and
Isaac,
most blessed perfection." The words that he hath relation unto be these, in the seventh chapter of the Ecclesiastical Hierarchy: " ^''The bosoms of the blessed patriarchs
and of
all
the rest
God
is
perfection
that
therein."
Hitherto appertain
sages in
that as
also
Ambrose: " *Come into the bosom of Jacob; poor Lazarus did in the bosom of Abraham, so thou
St
rest in
mayest
For the bosom of the Patriarchs is a certain retiring-place " "We shall go where holy Abraham of everlasting rest." openeth his bosom to receive the poor, as he did receive Lazarus in which bosom they do rest who in this world have endured grievous and sharp things." " *^Into paradise
;
Let them descend," saith poor Lazarus was by " ^^Behold that the angels lifted up into Abraham''s bosom." poor man abounding with all good things, whom the blessed " ^^ Lazarus, rest of the holy Patriarch did compass about." lying in Abraham's bosom, enjoyed everlasting life."
is
he,
" quick
into
hell.
And
therefore
Kal rod
^'
'IcrauK, Kal
OTray/Tijs
Tas fxaKapiai
Tas avTwv
Lazarum;
in
quo sinu
de Bono
Id.
Bostr. in
^^
cap. 16 Lucae.
elcTLv, tus olfxai,
KoXttoi 8e
al
num
in
Descendant,
inquit,
infernum viventes.
Ideoque Lazarus
est
al
Toi/s
pa-
Kapi(OTdTi]v TeXeiwcnv.
Dionys. Eccles.
Hier. cap.
7.
nibus
''0 Veni in gremium Jacob; ut sicut Lazarus pauper in Abraha; sinu, ita etiam tu in Jacob patriarchse tranquillitate re-
archas
ibid.
beata circumdabat.
Id.
quiescas.
cessus
quidam
Am-
cxviii.
Serm.
m.
bros. Orat. de
VIII.
OF LIMBUS I'ATUUM.
247
St Chrysostom, or whosoever else was the author of that homily touching the rich man and Lazarus, upon those words of the text, that the rich man lifting up his eyes
Lazarus in Abraham's bosom, moveth this question " ''Why Lazarus did not see the rich man," as well as the rich man is said to see Lazarus ? and giveth this answer thereunto, " because ^"^he that is in the light doth not see
beheld
him
in
is
it
in the
dark
for
granted
He
Psalm,
to
that
that
What man
see
and
desireth
good days?
to
who
be
is
commonly
up
also,
though
further,
not
rightly,
saith,
accounted
rich
Chrysostom,
^'lifted
goeth
his
unto heaven out of the place of torments, and cried unto Father Abraham:"" yea, he expressly affirmeth there that " ''^the blessed poor man did go unto heaven, and the rich man covered with purple did remain in hell." Which agreeth well with that undoubted saying of St Chrysostom himself: " ^"Lazarus, who was worthy of heaven and the kingdom
eyes
that
is
and
that the
man "
And
with that
and sores and lying in the porch, he enjoyed that refreshing which is impossible to be expressed by speech," even " ^* unspeakable good things." Whereunto may be added that collection of his out of the words of our Saviour, Many shall come
;
that
"
after famine
*'
Aid Ti yap
;
fxj)
AdX^apo's
eloe
tov
et dives
irXovariov
eireiSri
6 ev
tw
(puoTi
virdpywv
Ibid.
*
fiXeirei,
dW
Kat Aa^a/oos
twv ovpaviov
Tw
tpiaTi
ovTa opd.
ISamXeLa^
Tom.
fievo^
tenebris
de Provident, ad Stagir.
'J(\.
Tom.
vi.
tuemur:
e luce
lib. iv.
*^
Quod
edit. Savil. p.
*"
nequimus.
tiji;
TW
mentorum, et clamavit ad patrem Abraham. Homil. in illud, Psalm, xxxiii. Quis est homo. Opera Chrysost. Tom.
I.
Id. in illud,
Tom.
v. edit.
^^
cwlum.
Id. p, 180,
248
ANSWER TO A JESUIT
CHALLENGE.
[chap.
sit down with Abraham, and Jacob, in the kingdom of heaven, Matth. viii. 1], that this kingdom is designed here by a new term of the " bosom of Abraham," and the " ^^consummation of all good" called by the name of the " bosoms of the
and
Isaac,
^'^
Patriarchs." St Basil, in
his
in
paradise
"
^^
he,
"
how
he entered by fasting into paradise And the ancient compiler of the Latin sermon translated from thence, frameth this exhortation accordingly: " ^^Let us therefore use this
whereby we may return unto paradise. Thither is Lazarus gone before us." Asterius, Bishop of Araasea, placeth him in " ^''a sweet and joyous state;" Cyril, Bishop of Alexandria, in "^'unexpected delights;" Salvianus, "in " ^-The poor man," saith bliss" and " everlasting wealth." he, " bought bliss with beggary the rich man, punishment with wealth. The poor man, when he had just nothing, bought everlasting riches with penury." Gregory Nazianzen saith, he "^^was enriched with refreshment in the bosoms of Abraham," that are so much to be " '^"desired." Prudentius, in his poetical vein, describeth him to be there " hedged about with flowers," as being in the garden of " paradise," even in the same paradise wherein " pure souls" do now rest, since the ascension of Christ for thus he writeth
way,
; ;
*^
^'
i\v
ev a^o/cijTots Tpxi-
/3ao-iXetas eiireXv.
(pal<i'
xxvii. Latin. yap Toiis TraTpidpX.i^s Oav/xd'^wv, Kal Xfj^iv dyadwv Toys eKeiviov koXttoi/s KoKwu, &c. Ibid.
edit. Graec.
^^
XXVI.
Kal
/xda-Ti^i.
ii.
Cyril. Alexandr.
Homil.
'O
Paschal,
5"
tate
^^
Ou)( Ojoas
Tov
AdX,apov,
irw?
oid
;
cum
top TrapdSeiaov
vitias egestate.
ad
BasU. Homil.
*^
i.
de Jejunio.
et
Prior
Utamur ergo
Lazarus.
rediri
lUuc
prsecessit
Serm. de Jejunio,
Aa'^apos
o-oJ^e-rai,
Tu)
o'
i)
ev-
p. 2(i2, edit.
^o
Graco-Lat.
Id.
f^afie
KaTdtriraaii.
et
Asterius,
in
Homil. de Divit.
Lazaro.
VIII.]
OF LIMBUS rATllUM.
G^Sed flum resolubile corpus
Revocas, Deus, atque rcformas:
249
Quanam
regione jubebis
Quem
floribus
undique septum
Dives procul adspicit ardens. Sequimur tua dicta, Redemptor, Quibus atra e morte triumphans,
Tua
Socium crucis
latronem.
Of Abraham,
this mortality,
the
Jew Philo
he
enjoying im-
mortality, and
made equal
our Saviour
So speaketh of the children of the resurrection, Luke xx. S6. where Job saith. Naked came I out of my mother^ womb,
it
shall I return thither, the Greek schools expound "Thither, ''^namely, unto God, unto that blessed end and rest;" ""unto the place that is free from sorrow." Which the author of the Commentaries upon Job, ascribed to Origen, expresseth thus at large: " ''"^Thither will I go,
and naked
thus:
saith he,
where
is
is
the inheritance
where
and consolation of such as love the truth. Thither will I go, where is light and life, where is glory and jocundness, where is joy and exultation, whence grief and heaviness
>'
Prudent. Cathemerinion,
'AlSpadfi.
Hymn.
x.
''^
iKKiTTwu
TO. 6i/|xa,
TrpocTt-
GeTUL
ariav,
Tw Qeov
tiros
veracium latitia et consolatio. Illuc ibo, ubi est lux et vita, ubi est gloria et jucunditas,
ayyeXoiv yeyovw^,
et
Philo in
et exultatio, vel
unde
lib.
de Sacrific. Abelis
aufugit dolor,
tristitia et
ab
initio.
''
Nimirum ad Deum
i.
ad ilium, in-
Illuc ibo,
et requietem.
Catena
a P. Comitolo con-
Eis
Tiji"
tas,
Caten.
'''^
MS. D. Augustini
lllo, inquit, ibo, ubi sunt tabemacula justorum, ubi sunt sanctorum gloriie, ubi
num, ubi
lib.
i.
aeterni
misericordium hsereditas,
250
ANSWER TO A
fly
JESUIt's
CHALLENGE.
[cHAP.
and groaning
lations
that
will
they
I go,
their
earth.
where there is a laying aside of tribulawhere there is a recompence of labours, where is the tions, 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 What difference, I pray you now, eternal God the Father."" is there betwixt this Limbus Patrum and heaven itself? Of Abraham's bosom Gregory Nyssen writeth after this manner: "''^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 word doth signify the exhibition of those unmeasurable good into which good bosom or things by the name of a bosom bay all men that sail by a virtuous course through this present life, when they loose from hence, put in their souls, as it were into a haven free from danger of waves and tempests."" And in another place: """"If one hearing of a bosom, as it were a certain large bay of the sea, should conceive the fulness of good things to be meant thereby, where the Patriarch is named, and that Lazarus is therein,
Thither
;
True it is indeed that divers amiss,*" who make Abraham's bosom to be a place
;
but it is to of glory, do yet distinguish it from heaven be considered withal, that they hold the same opinion indifferently of the place whereunto the souls of all godly men
are received, as well under the state of the
New
as of the
Old Testament. For they did not hold, as ovir Romanists do now, that Christ by his descension emptied Limbus, and removed the bosom of Abraham from hell into heaven their Limbus is now as full of Fathers as ever it was, and is
;
^ov TreXayous
Dialog, de
'''
Anima
ydp
et
Resurrect.
Tom.
ii.
-TrepLypaiprjv eK KaTaxpi'lcrewi
$0/161/
KoXiroVyOVTuy doKeJ
tijj/
Oper. p. 651.
KoXttoi/
aKovcra's,
dlov
Tivd
toij/
eKeivoDV dyadiov
evSei^LV o
xoO KoXirov
TS 01
Si
dia<rt]fj.aLveiv
dyaQwv
61/ (S Ka'i
-rrXripwfxa,
ws
eirtovofxacrdti
Tes
61/
/Stov,
OTav evTevdev
d'TraipwiTiu,u)(T'7rp
AdX^apos yiveTai.
dyadw koXttm
Greg. Nyssen.
I
Tom.
i.
VIII.]
OF LIMBUS PATRUM.
251
the
to
common receptacle wherein they suppose all good souls remain until the general resurrection, before which time they admit neither the Fathers nor us unto the possession
Nyssen,
of the
kingdom of heaven. "'^"For Abraham," saith Gregory " and the other Patriarchs, although they had a
those good things, and never left seeking that
desire to see
Apostle saith
in
yet are
they notfavour,
even yet
expectancy
of this
21s,
according to
that they without us should not be So TertuUian " '^^It appeareth to every wise 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 being the father of many nations, that were to be accounted of Abraham's family, and of the same faith wherewith
:
Abraham
the
siffn
of the law,
therefore do
nor in
I
call
of circumcision.
That region
the
bosom of Abraham, although not heavenly, yet higher than hell, which shall give rest in the mean season to the souls of the righteous, until the consummation of things do
the resurrection of
all
finish
with
the
fulness
of reward.""
And we
faithful,
have heard St Hilary say before, that " all the when they are gone out of the body, shall be rein
served by the Lord's custody for that entry into the heavenly
kingdom, being
the
meantime placed
in
the
Abraham, whither
''^
bosom of by
dpxa.1,
irepl
tov Appad/i
-ret
-rraTpieiri-
Abraham Deo
legis,
credidit,
iSelv
dyaOd
ti]ii
Tcs
Tiji/
<pi]<TLV
non
ccelestem, sublimiorem
tamen
V aTTcJffToXos.
dW
eicTL,
jrpofSXei^ap.evov,
p.i],
KUTa
T?;!/
tov
omnium
U.avkov
cap. 22.
(poovr\v ,'Lva
(pijarl, x"(ois
ilfiwv
dis expungat.
TertuUian.
eontra
Te/\etco6u)o-t.
Id.
de Hominis Opifieio,
j j
"
Unde
apparet sapienti
cuique qui
ilium regni
fideles
aliquando Elysios audierit, esse aliquam localem determinationem, quas sinus dicta
Abraha;, ad recipiendas animas filiorum ejus etiam ex nationibus, patris sciait
'
omnes reservabuntur;
Abraha;
in sinu sci-
lieet interim
collocati,
quo adire
coc-
licet
in
regnum
in
Hil.
Psal.
252
ANSWER TO A JESUIT
CHALLENGE.
[CHAI
kingdom of heaven do come." And again: "''The and the poor man in the Gospel do serve us for witone of
nesses;
whom
in
the
seats of
Abraham's bosom, the other the region " "=^For the day of of punishment did presently receive." judgment is the everlasting retribution either of bliss or pain ; but the time of death hath every one under his
laws,
while either
Abraham
or punishment
reserveth every
The difference betwixt the doctors in their judgment concerning the bosom of Abraham, and the resting of the
therein, we find noted in part in those upon the Gospel which go under the name of Theophilus, Bishop of Antioch, and Eucherius, Bishop of Lyons: " '=^In that the rich man," say they, "did in hell behold Abraham, this by some is thought to be the reason, because all the saints before the coming; of our Lord Jesus
ancient
Fathers
expositions
Christ are said to have descended into hell, although into a place of refreshment. Others think that the place wherein
Abraham was
in
did
lie
places
above,
for
which
the
rich
man, that
lifting
up
his eyes
he saw
is
delivered
off.''''
The former
it
the
doctors doubtfully,
by others
St Augusit
more
resolutely.
Primasius setteth
down with
tine's qualification
" "
'^
It
may be
Matthew
^'
believed."
saith, that
The
disse
dicuntur.
in
Alii
locum
illis
iUum
quo Abraham
ab
in
Id. in
de
illo Divite,
suos,
cum
Abraham de
Tempus unumquemque suis legibus, dum ad judicium vmumquemque aut Abraham reservat aut poena. Id. ibid.
vero mortis
longe.
habet
Johan.
tionib.
'^
Eucher. Ludg. de QuaesNovi Testam. in Luca. Si non absurde credi videtur. Prilib.
^^
masius,
v.
in Apocalyps. cap.
xx.
hamum
subesse a quibusdam
ratio putatur,
quod omnes sancti ante adventum Domini nostri Jesu Christi etiam
ad inferna,
licet refrigerii
scire,
quoniam
locum, descen-
ante Christum
aperiebantur, iterum
nil.]
OF LIMBUS PATRUM.
253
Adam
detained in hell."
And, "
'"^as
expositor of Zacharias''s
Hymn
were do think," saith the Greek likewise, " even our fathers,
all
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,
Isaac,
Abraham,
'^^RufRnus,
'-'Venantius
Fortunatus,
^''Gregory,
is
^'Julianus
Toletanus,
called,
and
--Eusebius
that
Emissenus, as he
interpret
question propounded
unto our
we for another?
which
exposition
is
by
*^^St
Ana-
hand of the
in
devil until Christ, descending into hell, said unto those that
were in bonds,
Come
forth
-
durance.
Be
at liberty."
" For
place,
but also delivered the captivity of the souls out of hell, wherein they were by tyranny detained and peradventure
;
claudebantur.
*"
Julian. Toletan.
lib.
ii.
contra Ju^
dffios.
nequaquam. Ideo autem dixi forsitan, ne quibusdam placeat etiam ante Christi adventum justorum animas ascendere potuisse in coelum. Alioqui nullam animam ante Christum arbitror ascendisse in coelum, ex quo peccavit Adam, et clausi sunt ei coeli sed omnes in inferno detentas. Opus imperf. in IMatt. Homil. iv. inter Opera Chrysostomi. Ut enim arbitror, etiam patres nostri Abraham, Isaac, et Jacob, et totus chorus sanctorum vatum et justorum, Christi adventu perfruiti sunt. Catena Graca in
;
''
*^
Euseb. Homil.
in
Evangel. Dominic.
vii. 19, 20.
III.
83 "*
Adventus.
Matt.
xi. 3
;
Luke
Hom. xxxvi.
xxxvii.
''"''''
Latin.
^t-a^oKov inrTJp-
Xov
ciaapTooXcov, os ov
Anastas.
Sinait.
(rt^.
Nicjen.)
Qua;st.
CXII.
^^
Ou ydp
fxovnv Ti]v
xtoi/
awfiaTcov
Cantica utriusque Testamenti, ab Ant. Carafa convers. Tom, i. Operum Theodoreti, p. 729, edit. Colon. 1573.
"'
dXXd
Kal
tov acov
dXX'
direXvorev,
fxevai,
I)
evda
KUTeiyovTO
oii
rvpavvoO-
Taxa
Tvpavvovfjievai,
I. et lib. ii.
'"
Commentar.
in
Matt. cap.
xi.
dvTiKaTex<'P-cvai
UTrep
iroXXiLv
o
6<pXi]p.aT(ov'
KaTadelf,
Sid to XvTpwcracrdai
Ven. Fortunat. in Exposit. Symboli. * Gregor. lib. i. in Ezekiel. Homil. i. et in Evang. Homil. vi.
^^
KaTa^di
Anastas.
Orat. V.
de
Rect.
Dogmatib.
254
not by
ANSWER TO A JESUIT
tyranny neither, but for
captivity."
CHALLENGE.
debts,
[CH.
many
which being
him a great
Adam
Which
is
agreeable to that
which we read in the works of Athanasius, that " ^^the soul of Adam was detained in the condemnation of death, and cried
continually unto the
Lord;
were justified
with
that the devil,
self,
in
and
and beholding those that sometime were weeping under now singing in the Lord, did rend himself." Others are more favourable to the souls of the Fathers, though they place them in hell for they hold them to have been there in a state of bliss, and not of misery. Thus the author of the Latin homily concerning the rich man and Lazarus, which is commonly fathered upon Chrysostom, notwithstanding he affirmeth that '^"Abraham was in hell, and that before the coming of Christ none ever entered into paradise; yet doth he acknowledge in the meantime that Lazarus For " 'Hhe bosom did remain there in a kind of paradise. And of Abraham," saith he, " was the poor man's paradise." again: " '^Some man may say unto me, Is there a paradise in hell.? I say this, that the bosom of Abraham is the truth of paradise; yea, and I confess it to be a most holy paradise." So TertuUian, in the fourth book of his verses against
him,
;
^' 'El/
6 'ASdfi
oSvvwu dTnjWciyi].
Id. in
Hexamer. lib. vii. ^* T^s Tov 'Aoa^ i|/i;X')5 BavaTov KaTe\ofievrj^, Kal
TOV
eavTTJ's
disum
nisi
ttjoos
riretur,
oeariroT^v
SiairavToi,
(sive
tw
Non
Oew, Kal
vofxw,
OiKaioidiuTwi)
tv
tw
(pvaiK^
(rvfx-
crvyKaTe^ofxeviDv
tm
'Aodfx,
Christus
clauserat
Christo intravit.
Latin.
<TKv\ev6fivov,
ok
^'
KaTeKOTTTev kavTov'
TTOTe /cXoioi/Tas
Kal
Toiis
hse.
^^
est
paradisus
Ego hoc
dico,
est
;
quia sinus
sed et sancIbid.
Crucem Domini,
in-
Opera Athanas.
tissimum paradisum
fateor.
III.]
OF LIMBUS PATllUM.
255
Marcion, placeth Abraham's bosom under the earth, but in an open and lightsome seat, far removed from the fire and from the darkness of hell
"
Sub corpore
terrse
In parte ignota quidain locus exstat apertus, Luce s^sua fretus; Abrahse sinus iste vocatur, Altior a tenebris, longe semotus ab igne,
Sub
terra tamen."
Yea,
he maketh
it
to
be
one
house
with
that
which
is
eternal in the heaven, distinguished only from it as the outer and the inner Temple, or the Sanctum and the Sanctum
Sanctorum^ were in the time of the law, by the veil that hung between which veil being rent at the Passion of Christ, he saith these two were made one everlasting house
; '
Tempore
domus una
perennis."
shut
end of the world come, and the day Only " "''paradise" he leaveth open for of the last judgment. martyrs, as that other author of the Latin homily seemeth also to do; but the souls of the rest of the faithful he ""sequesall
-"^
men
^*
sustinuerimus, statim in sinum Abraham. Habet et sanguis, habet et pax loca sua,
tum,
8''
habet
et
va,
ne dixerim clausa.
Cum
transactione
necessitatem.
Quomodo
omnem animam
diem Domini.
commartyres suos vidit ; nisi quia nuUis rhompha;a paradisi janitrix cedit, nisi qui in Christo decesserint ? Tola paradisi clavis tuus sanguis est.
apud
inferos sequestrari in
Tertul. de
Anima,
cap. 55.
?
Omnes
ergo
inquis.
illic et
Velis ac
refrigeria
Ibid.
Vide
jam
etiam
^^
lib.
habes, pauperem et divitem, &c. Cur enim non putes animam et puniri et foveri
in inferis, interim
nem
Si
si pax fuerit, imitemur Lazarum. martyrium fecerimus, statim intrabimus paradisum si paupertatis poenam
;
; :
256
ANSWER TO A
JESUIx's CHALLENGE.
[cHAl*.
resurrection.
And
to
this
part of
doth he
to
is
descended,
not
with
purpose
(which
of
the
Fathers
had
thither,)
l)ut
ut
illic
make
the patriarchs
and
" '^our Lord Jesus Christ descended into the furnace of hell, wherein the souls both of sinners and of just men were held shut, that without any burning or hurt unto himself he might free from the bonds of death those that were held shut up" in that place; and that he " ^""called upon the name of the Lord out of the lowermost lake, when by the power of his divinity he descended into hell; and having destroyed the bars of Tartarus," or the dungeon of hell, " bringing from thence such of his as he found there, ascended Conqueror up again." He saith further, that "^^'hell is the place of punishments and tortures, in which the rich man that was clothed in purple is seen unto which also the Lord did descend, that he might let forth those that were bound out of prison." Lastly " ^^The Son of God," saith he, following Origen, as it
St
Jerome
saith, that
^o"
Invocavit ergo
Redemptor noster
nomen Domini de
lacu novissimo,
cum
quos
secundum easdem, hie quoque legi satisfecit, forma humana; mortis apud inferos
functus
;
ad inferos,
ad superos ascen-
coelorum,
quam
illic
Id. lib.
iii.
ii.
in Lamentat.
Jerem.
rarum, ut
cap.
"'
regionem
et
illos
Infemus locus suppliciorum atque est, in quo videtur dives purpuratus ; ad quem descendit et Dominus,
cruciatuum
ut vinctos de carcere dimitteret.
vi.
animas fidelium
inferis dignas
servi
Id. lib.
super
Dominum,
et discipuli
si forte
super magis-
trum, aspernati
pere.
in
Abraha sinu
i"^
terrse, et
ascendit super
omnes
ccelos Filius
Dei, ut
sationes,
peccatorum et justorum animae tenebantur, ut absque exustione et noxa sui eos, qui tenebantur inclusi, mortis vinculis
et
Neque enim
possumus quomodo
et
liberaret.
Hieronym.
lib.
i.
in Daniel,
cap.
iii.
r 1 1
OF LIMRUS PATltlM,
too
257
seemeth,
unadvisedly here,
'"
and ascended above all heavens, most the law and the prophets, but not only fulfil might that he dispensations also, which he alone doth other hidden certain 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
parts of the earth,
Jerome touching Christ's descent into Thomas and the other schoolmen will not admit that he ever came unto. Yet this must they of force grant, if they will stand " '"^ It remained," saith Fulto the authority of the Fathers gentius, " for the full effecting of our redemption, that man
iffnorant."
Thus
far St
assumed by God without sin should thither descend, whither man separated from God should have fallen by the desert of that is, unto hell, where the soul of the sinner was sin wont to be tormented, and to the grave, where the flesh of the sinner w^as accustomed to be corrupted ; yet so, that
;
because nor his soul be tormented with the pains of hell the soul free from sin was not to be subjected to such
:
punishment
neither
ought
corruption
to
taint
the
flesh
without sin."
life
" that by the flesh of the just dying temporally, everlasting might be given to our flesh; and by the soul of the just descending into hell, the pains of hell might be loosed." It is the saying of St Ambrose, that " ^"^ Christ beingvoid of sin
when he descended
unto
life
were
^03
corruptio.
iii.
Fulgent, ad Trasimund.
lib.
cap. 30.
mo
sine peccato a
Deo
susceptus descen-
deret,
'" Hoc autem ideo factum est, ut per morientem temporaliter carnem justi do-
femum, ubi
solebat peccatoris
anima
tor-
justi dolores
Ibid.
peccatoris caro
corrumpi
sic
tamen, ut
Tartar!
retur
anima torquequoniam anima immunis a peccato non erat subdenda supplicio ; et carnem sine peccato non debuit vitiare
:
Ambros. de
258
ANSWER TO A JESUIT
CHALLENGE.
[chap.
bound with sin, having destroyed the dominion of death :"" and of Eusebius Emissenus, or Gallicanus, or whoever was the author of the sixth Paschal Homily attributed to him, that " ^"''the Son of man, laying aside his body, pierced the but where he was lowest and hidden seats of Tartarus
;
thought to have been detained among the dead, there bind" Presently, ing death did he loose the bonds of the dead." Caesarius, (in his third saith Paschal Homily, therefore," '' which is the same with the first of those that go under the
name of
hell
the former
Eusebius),
of
at
the gnashing of
damned
fell
from them.
The
tor-
menters astonished in mind were amazed, the whole impious shop trembled together, when they beheld Christ suddenly
in their dwellings."
So Arnaldus Bonaevallensis
in his
book
de Cardinalihus
commonly attributed to St Cyprian, noteth, that at that time " ^'^there was a cessation from infernal torments;" which by ^"^Arator is thus more amply expressed in verse
Operibus Christi,
pavidis resplenduit umbris
Non
Fugere
dolores,
In se poena
redit,
nova
tortor
ad otia languet
ibat?
Mors
ibi
vitse portitor
St Augustine
this
doth
thus
deliver
his
opinion
touching
matter:
"""That
wherein sinners
108
came unto those places are punished, that he might loose them from
Christ's soul
in
suis sedibus vidit.
Ibid.
Homil.
i.
Cffisarius
III.
'"8
Arelatens.
de Pasch. Homil.
Ab
morte laxavit.
Pascha.
'"7
est.
de Unctione Chrismatis, in
'"^
rum
descendente
resplenduit,
"" Christi
animam
venisse usque ad ea
siluit stridor
lugentium
ille,
soluta sunt
stupuere tortores
non immerito
creditur.
August, de Ge-
; ;
VIII.]
OF MAIIJUS I'ATUUM.
259
fit
torments
loosed,
whom by
is
his
to
be
did
not
without
"'"Neither
those parts,
from thence such as he could not be ignorant, according to his divine and secret justice, were "^But whether he loosed "all that he to be loosed." found in those pains, or some whom he thought worthy of For that he was in hell, and that benefit, I yet enquire.
bestowed
thereof,
I this benefit
lie
in
the pains
do not doubt." Thus did St Augustine write unto Euodius, who enquired of him, whether " "^our Saviour loosed all from thence, and emptied hell ? " which was in those days a great question, and gave occasion to that speech of " "^If he descend into hell, go thou Gregory Nazianzen namely, in contemplation and meditation down with him," " learn the mysteries of Christ's doings there, what the
:
what the reason was of his double descent," heaven unto earth, and from earth unto hell to wit, from " whether at his appearing he simply saved all, or there What Clemens Alexandrialso such only as did believe." knoweth, that " "''our nus''s opinion was herein every one
dispensation, and
for no other cause into hell but to preach Gospel;" and that "''such as lived a good life before the time of the Gospel, whether Jews or Grecians, " although they were in hell and in durance, yet hearing the voice of
Lord descended
the
"'
"* "Av
yuiJadi
ets
d^ov
KaTiri,
(rvyKaTcXde.
/xvctti'i-
contempsit,
pia, Tis
secretamIbid,
aTrXtos
<r(joX,ei
Trai/Ta?
;
KCLKeZ
tous iriaTeiKravTa^
ii. in
femum commemorant
causa [occurrit, cur
salvator, nisi ut
illo
et
nulla
out)
o Kiyjoios Si
j;
ovdeu
t'T6/0Oi/
credatur venisse
aSov KUTr/XGev,
lib. vi.
6id to evayy\i{ra-
faceret
sed utrum
Clem. Alex.
cktov
viifxov
Strom,
'"^
venit, an
quosdam quos
et in
heneficio
dii;;-
ArjXov
yevofj-evovi hid
o-eft)s)
(pcovfj^
oi/xes
hv <ppov0a)j//s,
"' Si omnes
Kal
xfjs
avOevTiKpi^
eire Kal
jj
xijs
exinanivit in-
Old
)(0<;
Twv dirorTToXwv
kiricrTparpTivai
ivepyoiKrtji,
Ta-
fema.
Item
Si, ut
tg
Kal
iriTTevaat.
Ibid.
Ibid.
260
AXSWKR TO A JESUIT
CHALLENGE.
[cHAr.
our Lord, either from himself immediately, or by the working of his Apostles, were presently converted and did believe."" In a word, that "'in hell things were so ordered " that even
there all the souls having heard this preaching, might either
shew their repentance, or acknowledge their punishment to Hereupon, when be just because they did not believe."
Celsus the philosopher made this
Saviour,
objection
concerning
that
our
will
not
say
of him,
when
he could not persuade those that were here, he went unto hell to persuade those that were there," Origen, the scholar of Clemens, sticketh not to return unto him this answer " "'^Whether he will or no, we say this, that both being in
the
so
many
that for
by him he was
and
body, he had conference with souls departed from their bodies, converting of them unto himself such as would, or such as he discerned to be more fit for reasons best known unto
himself."
The
by
preaching in hell
or
is
delivered
^^Anastasius
^^^
Sinaita,
^-'Jobius
Jovius,
^^^Damascen,
^^^fficumenius,
odorus Metochites.
Michael Glycas, and his transcriber ^-^TheThe author of the commentary upon St PauFs Epistles, attributed to Ambrose, saith, " that triumphed over the devil he descended into the ^^^ having
'^^
jj
auTtj
yeyovev
^Ifv^o-'i-,
^2"
OLKovofjiia
Iva KixKeX
irdcrai.
ai
tj|V
CXI.
'-'
aKOiXTaaraL tou
Ktjpvy/xaTOi,
t;
jxeTa-
Jobius de
cap.
38.
Verbo
in
Incarnato,
lib.
voiav evoei^wvTai,
eivai,
ot' (Lv
ix.
Photii
Bibliotheca,
Volum. ccxxii.
^22
Ibid.
^'^
fill
Johan.
Damascen.
de Orthodoxa
Ov
Serm. de De-
Treicra^ toi)9
funct.
'2*
aSov ireiorwu Toil's CKel. Cels. " Kaf fiij j8ouX.tjTat, tovto
oTi Kai ev auifxaTi
liov
(f)afxkv,
2*
'25
Petr.
iii.
part.
ovK oXtyous
Cid.
m.
Annalium.
quae ex
eireicrev,
dWd
TO<To(iTOv<i,
0)5
TO
TrX.^9os Ttav
KQiQofjievwv
yvixvjj
eTrifSovXevdtjvai
aiiTov'
Kai
'''O'^
e-rrt-
(Tto'/iaxos
yevofnevo^ ^*'XVi
(o/utXet
xp^vx^ats,
yv/ivali
orwfJLaTwv
in
avTov,
ij
as
60) (0 a 6i
oi)s riSei
auxos Xoyous
ii.
mortuorum, ut
cap. 4.
eirtxr;oeioT6,oa9.
Origen.
lib.
contra
essent liberarentur.
Celsum.
Vlll.]
OF LlJUiUS PATKUM,
of the
earth,
261
heart
shewing of him might be the many as were desirous might be delivered." Procopius saith, that " '^'^he
that
the
preached to the
spirits
that
were
in
hell,
restrained in the
all
Wherein he followeth St Cyril of Alexandria, writing upon the same place, " ^^^that Christ went to preach to the spirits
in
hell,
and appeared
to
them that were detained in the them all from bonds, and necessity,
and pain,
and
punishment."
The same
St
Cyril
in
his
Paschal Homilies affirmeth more directly, that our Saviour, " ^-^ entering into the lowermost dens of hell, and preaching
" ""emptied that unsatiable " "'spoiled hell of spirits;" and having thus den of death,"
to the
spirits
all hell, left the devil there solitary and alone." ^^For when " Christ descended into hell," saith Andronicus, " not only the souls of the saints were delivered from thence, but all those that before did serve in the error of the devil and the worship of idols, being enriched with the knowledge for which also they gave thanks, of God, obtained salvation Whereupon the author of one of the serpraising God." mons upon the ascension, fathered upon St Chrysostom, bringeth in the devil complaining that the son of Mary, " "^having taken away from him all those that were with him from the very beginning, had left him desolate." And in another sermon, held to be his indeed, our Saviour is
"^spoiled
"
'2'
'^-
"0\oi/
yap
dvayKi^'s
Travra^ dveh.
Kal
inferno praedi-
tt<pel^i
tov Sid^oXov,
di/e'erTj;
Quod
spiritibus in
TpuTfiepoi.
133
catum
abierit, et detentis in
domo
custo-
omnes
fin,
vinculis
Cyrill.
Alexand.
ev
lib.
iii.
in
non sanctorum animse tantum liberatae sunt inde ; sed omnes adeo prius in diaboli errore et simulaehrorum cultu servitutem servientes, audi agnitione Dei, salutem sunt consecuti
bant,
:
K-adiKOfievOi
tois
KaTwxaTois
quare
et gratias
age-
Tou
qSov
juu)fois,
Deum
t/ceio-e
irvevfiacn.
Homil. Paschal.
Kci/oJo'as
XX.
"
Toi/ aTrXijo-Toi;
tov davaTov
fjivxov.
'^'
Id.
Homil. xi.
Toil/
riter
rt'6i)S.
me
re-
2eo-u\|T0
Trveu/inTwi' 6
liquit.
Ascens.
edit.
Domini,
Serm. viii. a
Vossio
262
said
to
^'
ANSWER TO A JESUIT
'^^have
CHALLENGE.
[chap.
made the whole prison of hell desolate." undoubted Chrysostom, writing upon the eleventh of St Matthew, doth at large confute this fond
Whereas
the
opinion, censuring the maintainers thereof as the
in of old wives'
"
^^'^bringers
and Jewish fables." Yea, ^^'Philastrius, and ^^St Augustine out of him, doth brand such for heretics whose testimony also is urged by St Gregory against George and Theodore, two of the clergy of Conconceits
;
stantinople,
who
many
did
and
after
Jesus Christ
who
there confessed
him
to
And when Clement the pains that were due unto them." our countryman, about 150 years after, did renew that old error in Germany, that " ^*the Son of God descending
into hell,
delivered
detain,
prison
did
believers
God and
worshippers
Roman Synod
held
it.
by Pope Zachary condemned him and But to leave Clemens Scotus, and
Alexandrinus, at
especially,
it
to return unto to
Clemens
he
fell
whom
Philastrius
may seem
have aimed
that
is
confessed
by our adversaries
'^* 'ETreo-Tj)
auTOV
Trjv
Id. in no-
men
'^^
Ccemeterii
et
in
Crucem,
Serm.
feros
Lxxxi. Tom.
Mjj
^j)
fiterentur
eum Ueum,
Epist.
salvasse atque a
TOiavTa Xoiirov
poenis
lib.
debitis
liberasse.
Vide
in
Greg,
vi.
xv.
et
Evangel.
xxxvi.
edit.
Horn.
'"'
XXII.
xxxvii. Latin.
omnibus
Qui
num
post
renunciasse,
est
(se nunciasse,
rio,)
ex Gregocaj). 74.
incredulos, laudatores
tores
Dei simul
et cul-
salvarentur.
idolorum.
Bonifac. Moguntin. ad
Philastr. Brixiens. de
Hjeresib.
ilia
vi.
dementis
Stromat.
Alexandrini
6^
edvcJov
I'jSt)
verba,
libro
Kav
Zachariam P. Epist. cxxxv. '*' Dominum Jesum Christum descendentem ad inferos, omnes pios et impios exinde praedicat abstraxisse ab omni sit
:
fievoi
'^^
condemnatus
vel
sacrile-
feros
Synod.
liberates.
Augus-
Romana sub
de Haeresib. cap.
7U.
Ibid, et Concilior.
Tom.
iii.
VIII.]
OF LIMBUS PATllUM.
error,
263
with the superficial
into
this
Chrisfs preaching to the spirits in prison, 1 Pet. iii. 19, '^^ partly being deluded with the authority of Hermes, the supposed scholar of St Paul, by whose "Mreams he was persuaded to believe, that not only Christ himself, but his Apostles
consideration
of the
also,
them. But touching the words of St Peter main doubt, whether they are to be referred unto Christ's preaching by the ministry of Noah unto the world of the ungodly, or unto his own immediate preaching to the For seeing spirits in hell after his death upon the cross. it was the Spirit of Christ which spake in the Prophets, as "^St Peter sheweth in this same Epistle, and among them was Noah, ""^a 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
and
is
the
his
Spirit
in
the
mouth
of his
Apostles
so
likewise
in
St Peter
old world
may he be
said to
"*by his Spirit in the mouth of his Prophets, and of Noali in particular, when God having said that his
^^^
Spirit
should not
did
in his
always
strive
with
wait
man, because he
the
tvas Jlesh,
long-suffering
expiration of
the time which he then did set for his amendment, even an
hundred
and
twenty
years.
For
which
;
exposition
the
something
Deceptus
Petri, quern
tinctius loqui
dW
ovToi
fxev
KaTe/Stjcai/,
Kai
TrdXiv
^aJi/Tes
dve^r\aav'
eKelvoi Se ol
Xfiiv-
7rpoKeK0i.firifi.6VOL
vcKpol KaTe^r)(xav,
Henric. Vicus,
inferos, sect. 43.
143
ad
Tes 5e
viou
fieT
dvejitiarav.
Troi)0(;(rai',
avTwv Kal
(Tvvt^pfxoaav
eh
ti)v oiko<tvv-
eorum aliquos
in
liberasse, qui ex
gen-
<5o/u))V
Alphons. Meni.
ioK000fii}dri(7av,
cKOifXii-
doz.
Controv.
Theologic. Quast.
dyveia,
fxovriv oh tiji/
Andradium,
lib.
Hermes
Citatur
ii.
similitud. ix.
lib.
01 aTrocrToKoi
kuI
SiSdvKoXoi, oi
a Clemente Alexandrine,
mat. '
'7
i''8
Stro-
xp
Pet.
i.
11.
ii.
'^
2 Pet.
ii.
5.
avTou eKtjpv^av Tojs irpoKeKoifj.i^ixeuoi.^' Kal avTol eowKav auToTs tjju (T^pnylca
TOV KiipvyfxaTO^. ViaTe^i]aav ovv /uer' nvTuiV ck- TO v&ujp, Kai irdXiv (ivcftiirrav.
Ephes.
17.
Nehem.
xxiii. 2.
vi.
ix.
30;
Zach.
vii.
12; 2
Sam.
' (Jen.
'^.
264
AXSWKll TO A JIOSUIT
Christ
is
CHALLliXGE.
been
[chap
by which
said
to
have
quickened and to
have preached, is by the interpreter termed <^7diin:T?,Tl Manephas Kodus, that is, " the Holy Spirit." The addition of which epithet we may observe also to be used by St Paul in the mention of the resurrection, and by St Luke in the matter of the preaching of our Saviour Christ for of the one we read, Rom. i. 4, that he was declared to be the Son of God with power, according to the Spirit of holiness, or, the most holy Spirit, by the resurrection from the dead ; and of the other. Acts i. 2, that he gave com:
holy Spirit.
that
" ^^"a most prudent man," for so he termeth him, did understand this place " ^^^he preached to the spirits put in prison, when the
patience of
God
Noah bringing
the
in
As
if this
performed,
Auffustine
version of those
men
in
more
wisheth
days us to "
the
of
'^^
Noah.
St
lest
consider
haply
all
in the
he pleased, admonishing them by visions in the Spirit as he pleased ; by which Spirit he was also quickened, when in his passion he was mortified in the
as
flesh."
Venerable
resolutely:
Bede,
and
set
Walafridus
Strabus
in
the
down
in
more
150
lib.
quorum formam ad
lit.
haec tempora transtuAugust. Epist. xcix. 1=3 Quoniam priusquam veniret in carne
fecit,
stitutis,
quando Dei
patientia exspectabat
Ibid.
'^-
Considera
tamen
ne
forte
totum
utique in spiritu;
catus
'*'
illud,
quod de conclusis
dicit,
in carcere spiri-
est,
cum
in passione
carne
Noe non
ilia
crediderant,
inferos
mortificatus.
Ibid.
Petrus apostolus
omnino ad
Qui
iter
potius tempora,
niens
mundo
pra;dicavit,
ipse
'III.]
OF LIMBUS PATllUM.
preached the
265
the
flesh,
way of
life
unto
world,
even
he
unto them which then were unbelievers and lived carnally. For by his holy Spirit he was in Noah and the rest of the holy men which were at that time, and by their good conversation preached to the wicked men of that age, that
they might be converted to
a better course of
life."
The
same exposition
the interlineary
is
followed
by Anselmus
Laudunensis in
Summa;, gloss, ^^^ Thomas Aquinas in his and divers others in their commentaries upon this place. Yea, since the Council of Trent, and in a book written in defence of the faith of Trent, Doctor Andradius professeth that he thinketh this to be the plain meaning of the place " '^In which Spirit he himself long since coming, that we
may
his
not imagine that he now first undertook the care of Church, did preach vmto those spirits which now in prison do suffer the deserved punishment of their infidelity ;
forasmuch as they would not believe Noah giving them good counsel, and building the ark by God's appointment,
notwithstanding the patience of
long,
fully
is
God
to
wit, a
hundred years or
interpretation
more.""
Which
:
accordeth
with
that
of St
Peter's
side
of our
to
words
when
iii.
when
was a preparing.
there
afoot
Pet.
But
ditions
were
in
divers
apocryphal
the
ancient
words.
As
that
eis
ne nunc
tibus
illis
primum
ecclesiae
curam eum
tum sanctum
erat in
;
et
conversationem pravis
dicavit.
svi homiGloss.
qui
Noe
et
arcam
Dei
nunquam
Bed. in
Pet.
iii.
et
iii.
Sum. Quecst.
Lii.
quamvis Dei illos patientia centum auteoamplius annos exspectarct. Andrad. Dcfcns. T ridentina: Fidei, lib.
ii.
;:
ANSWER TO A JESUIT
Prophet
Isaiah
CHALLENGE.
and
from
heard,
[chap.
or
Jeremy,
whence,
^"Cardinal
that the
Bellarmine"'s
wisdom
may be
credible
St Peter
Lord
"
to
Holy One of
remembered
dead" which
tra-
salvation."
And
that blind
which Anastasius Sinaita doth thus lay down immediately after his citation of St Peter's text: " '^^It is now
dition
related
using
sopher,
traditions,
that
certain
scholar
philosaid,
speeches
against
his
Plato the
sleep,,
appeared
unto him in
and
Man,
forbear to use
opprobrious speeches
against
me;
for
thereby thou
hurtest thyself.
hell, in very I do not deny ; deed none did believe in him before myself." Nicetas Serronius reciteth this out of the Histories of the Fathers
That
sinful
man
"
1*^0
which whether
it
be
to
be believed or no,
the hearers."
leave,"
saith he,
"to be judged by
as
As
it,
if
any great
discerning
fable,"
"
^''^a
^^^an
apocryphal
dream."
heretofore
The
unto
;
like
is
that
in
also
the
say
world
the
apocryphal
Nicodemus
read
in
to
nothing
all
of
that
edition of the
book of
cus
"'^/ will
pierce
the
'^^
Bellarm.
lib. iv.
de Christo, cap.
epov
13.
'** 'E/ii/?j(r6rj
avTov.
Anast.
Sin.
vel
Nicaen.
Quaest. cxi.
'** Hoc de Platone commemoratur quod credendum sit necne, auditoribus judicandum relinquo. Nicet. Commen-
eh
y^v
'XwfxaTO's,
Kal
Kaxe/Sr;
irpos
avTOv%-
evayyeXicracrdai
auToTs
to
et
o-toTifpioi/
auTov.
Citatur a Justino
Martyre in
Irenaeo, lib.
et lib. v.
tar.
in
Gregor.
Nazianz.
Orat.
ii.
de
Dialogo
iii.
cum Tryphone;
Pascha.
'^'
cap. 23,
Quare
inter fabulas
cap. 31.
''*
ilia
narratio,
quam
est.
in historiis
Kal vvv
(f>epeTai eis
dpxaia^ irapa-
^offeis,
iroWd
kutti-
dem
'^2
fabula
Bellarm.
de
pacraTO Tov
Xeytoi;,
TlXaTuv,
iraverai.
tov Kwrapd-
tandum
sian, in
183
somnium.
iii.
Dionys. Carthu-
yap /SXa'TTxets. otl fiev avVpuiTTo^ dpapTwXds yiyova, ovk dpvovfiai' ttX^v KaTe\6di/Tos tov X^jaroD ev
Pet.
tertcP,
et
in.]
OF LIMBUS PATKUJI.
behold
all
267
and
asleep, and enlighten all them Which, although it be not now to the Greek original, and hath perhaps another
that
are
by
the
author of the
of the chief
applied, yet is it made, work upon Matthew, one inducements which led him to think that our
that
to
which
it
is
imperfect
hell
to visit
there the
souls of the
The
greatest conChrist's
sideration,
the
article
of
the
Creed
touching
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 But neither quite out of the very Creed of the Apostles.
is
it
St
Ambrose
and
it
sufficiently
Arians did not only add this article unto their creeds, but also set it forth and amplified it with many words, so far
off
it.
For as
the year
of our
Lord
Arians on the other side, in the year 359, set out a creed of their own making, in a Synod purposely kept by them at Nice in Thracia, "Hhat by the ambiguity of the Council's name the simpler sort might be more easily induced to mistake this Nicene for that other And whereas the true Nicene Fathers catholic Nicene Creed.
had
hell,
in
their
article
of the descent
into
(which, as
to
we
shall
be had in the symbols of the Eastern churches,) these bastard fatherlings in their Nicene Creed did not only " '''^He descended to the places under the insert this clause,
was not
Whom
hell
illutninabo
omnes sperantes
in
Domino.
Matth. {inter Opera Chrysostomi) IIomilia iv. citatur : Descendam ad inferiores partes terrip, ct visitabo omnes Jormientes, et illuminabo sperantes in
Ecclesiastic, xxiv. 45.
'^^
cum de Symbolo Apostolorum expungerent. Gilbert. Genebrard. lib. iii. de Trinitate, in Symboli
Athanasiani expositione. "^ Sozomen. Histor. lib.
iv.
cap.
18;
Deum.
Ambrosius
in
quintum caput ad
vv auTos 6
Histor. lib.
fi'^jjs
tTpo/itt^f.
Theodoret.
Romanes
ii.
cap. 21.
268
itself
little
ANSWER TO A JESUIT
trembled at."
altered,
in
CHALLENGE.
[chap.
a
The
like
^"
did they,
set
another
at
creed
out in a
Conventicle
and in a third creed likewise, ; Sirmium, and confirmed the same year in their great Council at Ariminum, they put it in with a more large augmentation, after this manner: " '''^He descended
gathered at Constantinople
framed by them
to the
places
there,
If,
whom
article,
therefore,
it
any fault were committed in the omission of this should touch the orthodox Fathers of Nice and
rather,
Constantinople
the
whom
article
the
^''''Latins,
disputing
with
with
from
the
in
Apostles'
so
nor
But
Nice and
Constantinople
hell
in
article
of
Christ's
descent into
the Apostles'
it
Creed,
thence.
before
they ex-
away from
Council of
Constantinople,
which
under the name of the Nicene Creed, being much larger common Creed, and itself also (no less than the other) being heretofore both ''^accounted and ^'^ named the Apostles' Creed, it is not to be thought that it would leave out any article which was then commonly believed to have been any parcel of the Creed received from the Apostles. Add hereunto the ingenuous confession of Busaeus the
than our
Jesuit, in his positions
"
^'^St
'^^
Kal
inferos.
Verum
negabant, neque
Concil. Ferrar.
cum
veritate
pugnabant.
in Session, x.
32 Latin.
ov irvXuipoi.
p. 518.
Au-ri/
Kal
els
Ta KaTaxQovLa KaTeXQovTa,
Athanas. ibid.
taken from Job
twv dyiwv
edit.
Kal
aTToo-roXu)!/.
'7'
Ar:
The
speech
is
Symbolum
Finite
dos,
''-
Constantinopolit. subjicitur
SymSub-
dicat sacer-
tractum tamcn
est
illud,
Desccndit ad
nus,
VIII.]
OF LIiMBUS I'ATltUM.
is
269
and some
they gather
up
sum
it
But
is
at
what
to
time
was inserted
in
the Creed,
particular
it
termined."
The
first
Church that
known
have inserted this article into her Creed is that of Aquileia, which added also the attributes of " ^'^invisible and impassible" unto " God the Father Almighty" in the beginning of the Creed, as appeareth by Ruffinus, who ^'^framed his Exposition of the Creed according to the order used in that Church. But whether any other Church in the world for
500 years after Christ did follow the Aquileians in putting
the
one
of these
additions
to
I
the
apostolical
Creed more
book de Fide et Symholo, and in his four books de Symholo ad Catechumenos, maketh no mention of this part, when he Nay, doth expound the whole Creed five several times." Petrus Chrysologus, who was Archbishop of Ravenna 450 years after Christ, doth ^'''six several times go over the Exposition of the Creed, and yet never meddleth with this The like also may be observed in ^''Maximus article. For as for the two Taurinensis's Exposition of the Creed. expositions thereof that go under the name of St ^'^ Latin
Chrysostom, (the
not,)
latter
whereof hath
it,
it
and the others that are found in the tenth tome of St Augustine's works among the Sermons de Tempore, (^''four
'"*
et vetustissimi
dum
vel
summam
fidei
synibolum apostolicum
praetermiserunt.
sit
quern in Aquileiensi ecclesia per lavacri gratiam suscepimus. Id. ibid. '75 Augustinus, in libro de Fide et
exponunt,
Symbolo,
et
quatuor
libris
de Symbolo ad
partis,
symbolo, certe
constitui
quinquies exponat.
cap. 6.
lib. iv.
[Omnipolentem.]
et
visibilem
impassibilem.
quod duo isti sermones in mana; symbolo non habentur. Constat autem apud nos additos haereseos causa Sabellii. Ruffin. in Exposit. Symbol.
boli.
CLXXXI. CXCV.
270
AN'swEii TO A Jesuit's
challexge.
[chap.
of which do repeat
written,
it, and '""two do omit it,) because the authors of them, together with the time wlierein they were
unknown, they can bring us little Only for the Greek symbol this is certain, that as it is not found in the recital which Marcellus Ancyranus maketh thereof in his ^^^ Epistle to Julius, Bishop of Rome, so is it likewise wanting in the Greek Creed written in Saxon characters, which is to be seen at the end of King tE thelstane's Psalter in Sir Robert Cotton's rare Treasury. And after it came to be admitted more generally into the Latin, as it was there at first Descendit ad inferna, and at last Descendit ad inferos; so, with a like diversity, do I find the same added to the Greek also, KaTekOovTa eh to. KaTWTara being put to express the one, and KareXOovra eis a^ou to answer the other the latter
altogether
light in
this enquiry.
^^'^
:
be
whereof
is
to be
seen
in
our
common
printed
copies
in
the
College library
Cam-
whole Psalter,
is
set
down
in
Greek written
in
Latin
letters.
Neither is there by this which hath been said any whit more derogated from the credit of this article, than there
is
from others whose authority is acknowledged to be imdoubted and beyond all exception, as namely, that of our Saviour's death and the communion of saints : the one whereof as suflSciently implied in the article of the crucifiwion
a
consequent, or
the
as
burial as
necessary
antecedent
Church, we find omitted not in the Constantinopolitan symbol and in the ancient apostolical Creeds expounded by RufRnus, Maximus, and Chrysologus, but also in those that are extant in '**^Venantius Fortunatus, 580, and in ^-*Etherius and Beatus, 785 years after Christ as in the two Greek ones likewise, that of Marcellus, and the other written in the time of the English Saxons. In all which likewise may be noted, that the title of Maker of heaven and earth
alone,
:
Serm. cxix. et cxxiii. Epiphan. Haeres. lxxii. p. 356, edit. Grac. 182 Vide Veterem Ordinem Romanum, et Innocentium iii. de Mysteriis Missff,
^^'
'^^
183
num.
1, in
Exposit.
Symbol.
'8^
Etherius
et
Beatus,
lib.
i.
contra
Elipandum Toletan.
<.tad.
lib.
ii.
cap. 15.
air.]
OK I.IMBUS
I'.NTIKJM.
271
is
tlie
which out of the Creed of Constantinople we see is now Of which additions as there every where added thereunto. is now no question any where made, so ^*^^by the consent of
both sides
^^"^
this
hell
also
is
Creed.
Scripture having expressly testified that the prophecy of ^^~ Thou shalt not leave my soul in hell, was the Psalmist, verified in Christ, St Augustine's conclusion must necessarily
be inferred thereupon: " >***Who, therefore, but an infidel Thus " ^^^all agree that will deny that Christ was in hell ?" into hell," saith of way descend manner Christ did some " question is touching the whole but Cardinal Bellarmine which exposition The common article."" the exposition of this
:
the
Romish
is
this, that
by
hell is here
understood '-^"not but the bosom of Abraham, wherein the godly Fathers of the Old Testament rested, for whose delivery from thence they But St Augustine, say our Saviour took his journey thither.
in
that same
to
place wherein he
counteth
it
a point of in-
deny the going of Christ into hell, gainsayeth fidelity thereof, professing that he could find the exposition this given unto that place wherein the nowhere of hell name " ''"Wherefore,'" saith he, souls of the righteous did rest. " if the holy Scripture had said that Christ being dead did
come unto the bosom of Abraham, not having named hell and the pains thereof, I marvel whether any would have
iRf)
Descensum ad
sectariis,
Thom.
Disp. XLiii.sect.4.
Non
descendit
tientibus
germanos symJo.
numeramus.
187
igitur ad
eum locum
descendit,
Acts
ii.
27, 31.
Psalm
xvi. 10.
f'uisse
Quis ergo nisi infidelis negaverit apud inferos Christum? Augustin. Epist. xcix. 189 Ac primum omnes conveniunt quod Christus aliquo mode ad inferos descenderit, &c. At quaestio tota est de explicatione hujus articuli. Bellarmin. de
Christo, lib. iv. cap.
i''o
fi.
Limbus Patrum
edit.
191
appellatur.
Fr. Fevar-
Colon.
Quapropter
si in
ilium Abraham
si-
num
Christum mortuum venisse sancta scriptura dixisset, non nominate inferno ejusque doloribus, miror si quisquam ad
inferos
eum
In
iii.
D. Thorn.
Bonavent. Richard. Gab. Palud. ct Marsil. Quaest. xiii. et reliqui in hoc conveniunt,
Sed quia evidentia testimonia et infernum conimemorant et dolores, nulla causa occurrit cur illo credatur venisse Salvator,
nisi ut
faceret.
^72
ANSWER TO
A JESUIT
CHALLEXGE.
[chap.
been so bold as to have avouched that Christ descended into hell. But because evident testimonies do make mention both of hell and pains, I see no cause why our Saviour should
be believed to have come thither, but that he should deliver
men from
And "
'^^
therefore
what benefit
did descend
St Augustine.
into
hell,
For the better understanding of this we are to call mind that saying of ^^^the philosophers, that " they who do not learn rightly to understand words, use to be
deceived in
therefore,
to
the
things
themselves."
It
will
not be amiss,
somewhat of the name of hell, that the '^* nature of the word being rightly understood, we may
consider
the better conceive the truth of the thing that
is
signified
thereby
by Severus, Bishop of Antioch, in his exposition upon Job xxxviii. 28, that " ^^Mt is fit we should understand names according to the quality of the matters subject, and not regulate the truth according to the abuse of words." We are to know, then, first of our English word hell, that the original thereof is by divers men delivered diversely. Some derive it from the Hebrew word sheol, either subtracting the first letter or including it in the aspiration. For " ^^'^this
delivered
" hath such an affinity with the in some words were wont to write h for s, saying Muha for Musa." Others bring it from the Greek word eXo9, which signifieth a lake ; others from the English hole, as signifying a pit-hole ; others from hale, as noting the place that haleth or draweth men unto it. Some say, that in the old Saxon or German hell signifieth
letter ,"
saith
Priscian,
aspiration,
Unde illis justis qui in siiiu Abrahse cum ille in inferna descenderet, nondum quid contulisset inveni; a quibus eum secundum beatificam prEesentiam suEB divinitatis nunquam video recessisse.
'^^
194 "~Qy
^y ^^ ovofiara
eiotj,
eiaeTai Kal
erant,
T-a
trpdyixaTa.
Plat, in Crat.
TO.
'^*
nXtjV Kal
ovofxaTa
TrpoffrjKeL voelv
Trpds Ttjv
Twv
vTTOKeifievvov TrpayfxdTuiv
xiji/
KaTa^prjcriv
Id. ibid.
^^^
Kavovi^eiv.
Sever,
<^ois,To Tovs
eiv
id est
ouofiaTwi/
Kal -rois
et
-irpdyfj.aa-i.
Plutarch, in
lib.
de Iside
,*,
quibusdam dictionibus solebant Boeoti pro h scribere, Muha pro Musa dicentes.
Priscian. lib.
i.
Osiride.
VIII.]
OF
MMBUS PATRUM.
273
deep, whether
it
be high or low.
by
*"'
Verstegan
is
is
that
to say,
hidden or covered.
German
hil signi-
and hiluh, in Otfridus Wissenburgensis, is and in this country, with them that retain the anpient language which their forefathers brought with them out of England, to hell the head is as much as to cover the head ; and he that covereth the house with tile or slate is from thence commonly called a hellier. So that in the original propriety of the word our hell doth exactly answer the Greek a^>?9, which denoteth tou ai^ij tottov, the place which is
to
;
hide,
hidden
unseen, or removed from the sight of mari. are in the second place, therefore, to observe, that the term of hell, beside the vulgar acceptation, wherein it
We
signifieth
that
is,
is
called the
place of
torment,
more largely
inferi,
variously
in
Concerning " ^^^The name of hell the Scriptures, and in many meanings,
contained under them.
are entreated of
and Master Casaubon, who understood the property of the Greek and Latin words as well as any,
doth require
this other:
seat of the
"~''They who think that hades is properly the damned be no less deceived than they who, when
it
of the
same place."
in
in
The
less
made
how
in
the place of
only.
all
the dead
in
common, and not of Lxxxix. 47, 48, Remember hast than made all men liveth, and shall not see from the hand of hell.''
'="
the
wicked
short
As
is
:
Psalm
he
that
my
time
wherefore
is
vain
?
what man
death
shall
Hell
q^\
^'5,,,,
propria sedem
damnatorum
Antiquities, chap.
'9"
esse existimant,
sub intellectu
multiplici, sicut
non minus hallucinantur quam illi qui, cum legunt apud Latinos scriptorcs inferos, de eodem loco interCasaub. in Gregor. Nyssen. pretantur. Epist. ad Eustath. Ambros. et BasilissNot. 116.
sensus exigit,
2^4^
ANSWER TO
thee,
A .IKSUIt's CHALLENGE.
[cHAP.
cannot praise
down
the
The living,
I do
the
this day.
Where
in
opposition
is
betwixt hell
and
the
as
state
of
life
this
world
to
be observed.
is
Now,
common
condition
of the dead
respect of the
considerable three manner of ways, either in body separated from the soul, or of the soul
man
indefinitely
find
considered
in
this
state
of separation,
so
do we
the
word hades (which by the Latins is rendered infernus or inferi, and by the English hell) to be applied by the ancient Greek interpreters of the Old Testament to the common state and place of the body severed from the soul by the heathen Greeks to the common state and place of the soul severed from the body and by both of them to the common state
;
correspondent to
And
Church,
Touching the first, we are to note that both the SeptuaOld Testament, and the Apostles in the ^"'New, do use the Greek word 'At^jys, hades, (and answerably thereunto the Latin interpreters the word infertius or inferi, and the English the word hell,) for that which in the Hebrew
gint in the
text
is
On
where in
there
the
New
word hades
doth
used,
shejul,
the
the
ancient
Syriac
translator
siolo,
put
\ia^
and
Ethiopian T0\C\
sheol
instead
thereof.
Now
the
Hebrew
and Ethiopian words which draw their original from thence) doth properly denote the interior parts of the earth that lie hidden from our
(and so the
Chaldee,
Syriac,
namely, whatsoever tendeth downward from the surIn which respect face of the earth unto the centre thereof. we see that the Scripture describeth sheol to be a deep
sight;
place,
and
:
opposeth the
xi.
heaven
Job
depth thereof unto the height of Psalm cxxxix. 8 ; Amos ix. 2. Again,
because the bodies that live upon the surface of the earth are corrupted within the bowels thereof, ~^'~the dust returning
-'"
Acts
ii.
-27;
^''-
VIII.]
OK LIMBUS PATRUM.
275
therefore is the word commonly put and the place wherein dead bodies do rest and
for
are
disposed
corruption.
And
in
this
respect
we
find
that the
of the living wherein we now breathe, Ezekiel xxxii. 27) the surface of the
;
being
for
the habitation
of the
be the chambers of death. Thus they that are in the graves (John v. 28) are said to sleep in the dust of the earth (Dan. xii. 2.) The Psalmist, in his prophecy of our Saviour's humiliation, termeth it the
living, the other parts ordained to
dust of death, (Psalm xxii. 15), which the Chaldee paraphrast expoundeth ^^n")^:3p n"*! the house of the grave, interpreting sheol after the selfsame manner in Psalm xxxi. 18, and Lxxxix. 49. In the Hebrew Dictionary printed with the Complutense Bible, anno 1515, the word bM^^ sheol is expounded infernus sive inferus, aut fovea, vel sepulchrum; " hell, the pit, or the grave." R. Mardochai Nathan, in his Hebrew Concordance, giveth no other interpretation of it but only ~)lp or the grave. R. Abraham Aben-Ezra, in his Commentary upon those w^ords, Gen. xxxvii, 35, / will go down into sheol unto my son mourning, writeth thus " -"^Here the translator of the erring persons" (he meaneth the Vulgar ^'^ Latin translation used by the Christians) " erreth in translating sheol hell or gehenna ; for, behold, the signification of the word is ")ip or tlie grave. For proof whereof he allegeth divers places of Scripture. Where by the way you may note, that in the last edition of the Masoretical and Rabbinical Bible, printed by Bombergius, both this and divers other passages elsewhere have been cut out by the Romish correctors; which I wish our Buxtorfius had understood, when he followed that mangled and corrupted copy in his late renewed edition of that great Avork. R. Salomo Jarchi, writing upon the same words. Gen. xxxvii. 35, saith that, " according to the literal sense, the
^''^
interpretation thereof
is
the grave,
(in
be buried, and
203
will
not be comforted
""s
will
but
luwsa
1,-if^,.,
D3n3
2"-'
D2n-3
x"?!
Salom.
An
id est,
Latinorum
276
after the
ANSWER TO A
.TESUIt''s
CHALLEMGE.
[cHAP.
In
the
like
manner,
ix.
Psalm
The wicked
allegorical
;
shall
God,
hell,
that,
and by
all
the
to
Derash or
exposition,
hell is
as
much
literal
meaning
he expoundeth it ")lp7 into the grave, intimating withal that the Prophet -"'useth here the term of turning or returning with reference to that sentence, Gen. iii. 19, Dust thou art,
and unto dust shall thou return. Out of which observation of Kimchi we may further note, that the Hebrews, when they expound sheol to be the grave, do not mean so much thereby an artificial grave (to wit, a pit digged in the earth, or a tomb raised above
ground) as a natural sepulchre, such as Maecenas speaketh
of in that verse,
"
2n8]\jg(.
tumulum
his
And
Seneca,
in
all
Controversies:
:
"
^"^
a burial unto
men
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 burying and interring, that " -'"he is understood to be buried
who who
is is
put away in
Hence
different
kinds of
usages
given
2"^ 207
nations,
the
by them
well
to
the -'^burning
IDNT
Kim|
fXv"EX\i)v eKavav, b Oe
ITe(0(rjs e6a\j/ev,
KaTetrdiet,
dedit:
.
oe
AiyuTrrios.
Nee
/lev
tura crematos.
'Efie
Cicer.
toi/s
Philippic,
Traioas
xiv.
ToSe
pulturam suam defluunt; eos qui vivi uruntur poena funerat. Idem. Annseus
Seneca, lib.
-'"
'
Kai
e/nov^
viii.
Controvers. iv.
|
modo
[ i
conditus,
contectus.
cap. 54.
VIII. j
OF LIMBUS PATllUM.
277
the
among
custom of the ^'^Hyrcanians. Therefore ^'^ Diogenes was wont to say, that if the dogs did tear him he should have an " Hyrcanian burial ;" and those beasts which were kept for this use the "''^Bactrians did term in their language " sepulSo in chral dogs," as Strabo relateth out of Onesicritus.
the
Scripture
the
of the
of hell
or
the
grave.
For "
Seleucia,
" was
carried in a living
grave,
and dwelt
in
the com-
mon
in
was the mother of death." And in the Prophecy of Jeremiah, King Jehoiakim is said to be ^^^ buried, (although with the burial of an ass,) when his carcase was drawn and cast forth beyond the gates of Jerusalem.
that belly which
'''^Capit
Quae genuit:
The
which begetteth all receiveth coffin hath the welkin for " ""The earth is our great mother :"
earth
and he that
winding-sheet.
wanteth
his
'^21
Oraniparens,
whose
womb
as
naked
we
we return thither. According to that in Psalm cxLvi. 4, His spirit goeth forth, he returneth to HIS earth and Psalm civ. 29, Thou takest away their And this is breath, they die, and turn to their dust.
shall
;
Job waited
illi
for
when he
said,
^'^^
Sheol, or
oea-fxwTijpLoi/,
Eamque optimam
"EXeyej/
6
censent esse
fxevoi,
uiixo/jievou
oIkwv
eyKivov/Mevov
\
<pdpay^i
davuTov
ov
x<"P'0J'
^aivToii/,
-'*
ort
oIkwv,
veKpwv -jravSox^^ou
Basil.
est xii.
t]
Ta (/)).
-'''
Stobaus.
vocou
1}
Jonam
218 21"
Lucan.
1.
lib. vii.
touto,
oi)s
ev-
220
Ovid. Melib. v.
Ta(pL(TTd^ Ka\ov(Ti
""*
iraTpttia yXolTTtj.
ii.
tamorph.
221
Jonah
ii.
2.
222
-I'^Hv
'l(oiia<i
iv
X.Covri.
Tarput (pepo-
21.
278
ANSWER TO A JESUIT
CHALLENGE.
[chap.
that is the hell which is meant here; as is by Lyranus only, but by the Jesuit Pineda also,) is 7nine house ; I have made my bed in the darkness. I have said to corruption. Thou art my father ; to the worm, Thou art my mother and my sister. This is that common sepulchre, non factum, sed natum, " not made by the hand of man, but provided by nature itself;" betwixt which natural and artificial grave these
confessed not
differences
priated
is
to
artificial
and his sepulchre is with us unto Acts ii. 29 and. Ye build the tombs of the prophets, and garnish the sepulchres of the righteous, saith our Saviour, Matth. xxiii. 29. But in the natural there is no such distinction. It cannot be said that this is such or such a man's sheol ; it is considered as the comboth dead
this day, saith St Peter,
mon
for
me
to
living.
~^^For
"
writeth
upon
;
that place^
There the prisoners rest together, Job they hear not the voice of the oppressor. The small and great are there ; and the servant free from his Again, into a made grave a man may enter in alive master. and come out alive again, as ""'Peter and John did into the sepulchre of Christ but sheol either findeth men dead when they come into it, Avhich is the ordinary course, or if they come into it alive, which is "^^a new and unwonted thing, as we see it fell out in Korah it bringeth death upon them and his complices, who are said to have gone down alive into sheol, when the earth opened her mouth and swallowed Numb. xvi. 30, 33. Lastly, as many living men them up do go into the grave made with hands, and yet in so doing they cannot be said to go into sheol, because they come
a house for his grave."
saith
"*^
; ;
:
from thence alive ao-ain ; so some dead men also want the honour of such a grave, as it was the case of God's servants,
23,
secundum
Job
iii.
LXX.
olKia
ydp
kcivtI
domus pro sepulchro ipsa terra est constituta. OlymCuilibet eiiim homini
piodor. Caten. Graec. in illud Job. xxx.
^'^
6v7)Tcp yrj.
226
228
18, 19.
^27
John xx.
6, 8.
Num.
xvi. 30.
VIXI.]
OF LIMBUS I'ATKUM.
279
-^''
not kept
whose bodies were kept from burial, and yet thereby are from sheol ; which is the way that all flesh must
to. For ^^^all go unto one 'place: all are of the dust, and all turn to dust again. We conclude, therefore, that when sheol is said to signify the gram, the term of grave
go
must be taken
our
Saviour,
in as large
a sense as
it
is
in
that speech of
John
v.
good, unto the resurrection of life ; evil, unto the resurrection of damnation.
xxvi.
rise,
19,
according
to
and
in
Upon
and
to
"^^'In
many
others likewise,
the
are
be
understood,
according to
the
more
certain
meaning
stones or
we
see are
builded for
in
receiving
cut out
digged down in the earth, but every place wherein a man''s body lieth, either entire or in any part albeit it fell out that
;
many
places,
it
being
no absurdity at all that all those places in which any part of the body lieth should be called the sepulchres of that body. For if we do not thus understand the dead to be raised by the power of God out of their graves,' they Avhich are not committed to burial, nor laid in graves, but have ended their life either in shipwrecks or in some desert places, so as they could not be committed to burial, should not seem to be reckoned among them who are said should be raised up out of their graves which would be a very great
;
absurdity."
Thus
2, 3
;
Origen.
223
-'"'
Psalm xcix.
Eccles.
iii.
Rev.
vi.
xi. 8, 9.
loca, in
20,
and
<!.
enimnon
nequa-
231
accipiamus
resurgere
de sepulchris
dum
certiorem
scripturae
sensum
quam
sepulchris
sed
sive
naufragiis
sive in desertis
locis, ita
rint,
aliquibus defuncti
sunt
quo-
cunque
dat ut
vel
integrum
humanum
corpus
unum
sit,
persum
absurdum non
omnia ea
quod utiquevalde absurdum est. Origen. in Esai. lib. xxviii. citatusa Pamphilo, vel Eusebio potius, in Apologia pro Origenc.
280
ANSWEU TO A
JESUIT''s
CHALLENGE.
[cHAP.
what our Romish " ^^^ There be two opinions," saith Pererius upon Gen. xxxvii. 35, " concerning this question the one of the Hebrews, and of many of
shall
Now you
hear,
if
you
please,
doctors do
deliver
else
in
the
:"
thence reasoninto
hell
ing
falsely
that
our
Lord
is
did
not
descend
"
233j.]-jg
other
opinion
of
that
the
Hebrew
to
it,
word
in
sheol,
answering
where,
both
doth
of
undoubted and certain truth, and the Latin infernus this place of Scripture and elsenot
the
oftentimes
signify
the
places
pit
or
the
grave,
but the place wherein the souls saith Augustinus Septuagint have
that
is,
under the earth, are after death." "-^^Wheresoever Jerome," Steuchus upon the same place, " and the
hell
and
translated hell^
it
is
it
in
the
Hebrew
sheol,
For
place
the
" grave properly," and hell only " metaphorically," saith Arius Montanus, in his answer unto Leo a Castro " And, '^^in the Old Testament, the name of hell doth always almost import the grave," saith Alphonsus Mendoza. The Cyprian, a Cistercian monk, Jesuit Pineda commendeth one as a man " famous for learning and piety," yet holdeth him
'^'^
232
tentisB.
hoc
est,
tianis
multorum
in
hac
aetate nostra,
max-
Neque enim
Rceleratorum
opinata
xxxvii.
est.
significat
eum locum
recipi
in
ubi
ime vero hareticorum, afiirmantium vocem sheol non significare aliud in scriptura nisi fossam sive sepulchrum, et ex hoc false argumentantium Dominum nostrum non descendisse ad infemum. Perer. in
Genes, xxxvii.
233
animas
antiquitas
Aug. Steuch.
Gen. cap.
sect. 92.
233 Fere semper inferni nomen sepulchrum sonat in Veteri Testamento. Alphons. Mendoz. Controvers. Theologic.
QucEst.
238
I.
positiv. sect. 5.
tasque veritatis
et
vocem Hebrseam
et
sheol,
et
parum
consi-
Latinam
ei
respondentem infernus,
alibi
in
sepenu-
num
trina
mero significare non fossam vel sepulchrum, sed locum inferorum et subterranea loca, in quibus sunt animae post
pietate
conspicuum) afRrmasse
mortem.
-3*
Pined,
2.
in
Job.
cap.
vii.
vers. 9.
Hebraicc,
ubicunquc
Hieronymus
num.
^III.]
OF LIMBUS PATRUM.
to
281 "
is
worthy
in
all
be censured for
Another Old Testament taken for the grave." croaking monk, Crocquet they call him, crieth out on the never be able to prove, by the other side, that we shall " producing of as much as one place of Scripture," that
the
^*"
sheol
doth
signify
the
grave.
Cardinal
Bellarmine
is
and but a very little, more modest herein. The Hebrew sheol, he saith, " -^"^is ordinarily taken for the place of souls under the earth, and either rarely or never for the grave ;" but the Greek ^^^word " hades always signifieth
little,
hell,
never
the
^^''that
grave."
But
Stapleton
is
will
stand
to
it
stoutly,
"
in the Scriptures
ever
taken
the
for
grave, but
sheol,''"'
'-"The
he,
"
is
never taken
The grave is called in Greek TcKpo^, in Wherefore all the paraphrasts of the Hebrews also do expound that word sheol by the word gehenna, as Genebrard doth shew at large in his third book of the Where yet he might have learned some more Trinity." moderation from Genebrard himself, unto whom he referreth us, who thus layeth down his judgment of the matter in the place by him alleged: " ^'^As they be in an error who
grave.
Hebrew
"lip
contend
signify
that
sheol
doth
never
design
the
it
grave,
so
have
who deny
that
It is
own
author"'s
confession,
maintain,
that
sheol
is
never taken
for
the
grave
-^'
and
in so
Et ne vehementius
illud .sheol
;
ob
-^'
suum
uno
nunquam
efficient ut
nus,
bxu'
nunquam
Ta'<^os,
et
accipitur.
Se-
ram
Hebraice nap
omnes paraphrastas
;
finnent.
Andr. Crocquet. Cateches. xix. - Ordinarie accipitur pro loco animarum subterraneo, et vel raro vel nun-
Gehennae
lib.
iii.
ut late ostendit
Genebrardus,
in
de Trinitate. Ibid,
quam
239
pro sepulchre.
10.
Bellarmin.
lib. iv.
Acts
-*'-
ii.
27.
de Christo, cap.
Quemadmodum
vocem
in errere versantur
Yqx ^'5,j5 significat semper infernum, nunquam sepulchrum. Ibid. cap. 12. -'"' Contra Bezam late ostendimus, nee
aM]v nee bxir pro sepulchre unquani, sed
pro inferno semper in scripturis accipi.
Stapleton. Antidot. in
1
qui earn
nunquam sepulchrum
sic
designare
contendunt,
fronte
sunt
perfricta qui
negant significare.
nitat.
lib.
iii.
Symbeli
Athanasiani
Cor. xv.
.55,
and
Expositione.
Acts
ii.
27.
; ;
282
disposition.
ANSWER TO A JESUIT
But
lest
CHALLENGE.
[chap.
any other should take the " shameless it down that " all the paraphrasts
Hebrews" do interpret sheol by the word Gehenna. Whereas it is well known that the two paraphrasts that are
of greatest antiquity and credit with the Hebrews, Onkelos
the interpreter of Moses, and Jonathan ben Uzziel
of the
it
so.
have two other Chaldee paraphrases, which expound the the one called the Targum of harder places of Moses in neither Jerusalem, the other attributed unto Jonathan of these can we find that sheol is expounded by Gehenna
;
:
but in the
ii^rnnp
*'1
latter
of them
we
see
it
"'Hwice expounded
by
house of the grave. In the Arabic interpretations of Moses, where "^^the translator out of the Greek
the
hell,
there ^^^the
translator
signifieth
out of
earth
al-tharay,
in
which
his
Jacobus
Tawosius,
Persian
^^~
translation
is,
gor, that
the
Proverbs
the word
deflected a little
paraphrast
upon
^^J>?riTlp
"''^i^mnp and
thereof, five
In Ecclesiastes the word cometh but ^^'once; and there the Chaldee paraphrast rendereth it R. Joseph Coecus KJinip r\*'1 the house of the grave. doth the like in his paraphrase upon Psalm xxxi. 17, and Lxxxix. 48. In Psalm cxLi. 7, he rendereth it by the simple ^^n"n!lp the grave; but in the 15th and l6th verses of And only there, and in the 49th Psalm by D^HJ or Gehenna. 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 paraphrast maketh express mention of the ^^^ bodies iv axing old, or consuming in Gehenna,) but of tormented souls, as the
several times.
^*^ ^**
Gen. xxxvii. 35, and xLiv. 29. Ibidem in Genesi, quam cum com-
^^
et
Turcas
ter-
rain significat.
^*^ Job xi. 8, and xxiv. 19, and xxvi. 6, 2 Job xxi. 13. ^^^ Job vii. 9, and xiv. J 3, and xvii. 13, 16.
25'
mentario Arabico
et
^**
MS.
penes
me
habeo
Arabic,
ab
Erpenio
a
edit.
^*^
Pentateuch.
Quadrilingue
Ju-
^52
pn^siJ
Psahn xLix.
dccis Constantinopoli
excusum.
15,
Chald.
VIII.]
OF LIMBUS PATRUM.
it,
283
yet
^"^
ists
advantage
thereby,
who
sheol into which our Saviour have been a place of rest, and not of torment the bosom of Abraham, and not Gehenna, the seat of the damned. As for the Greek word hades, it is used by Hippocrates to express the first matter of things, from which they have
the
their
and into which afterwards being dissolved For having said, that in nature they make their ending. nothing properly may be held to be newly made or to perish, he addeth this: " ^^*But men do think that what doth grow from hades into light is newly made, and what
beginning,
is
is
perished:" by light
understanding nothino^
structure and but the invisible and insenthat existence of things, and by hades call vXriv, commonly sible thing which other philosophers
visible
^^^Chalcidius
telians
the
Platonic
translateth
sylvam,,
the
Aristo-
it is more fitly materiam primam. were passages that those supposed by Master Casaubon, borrowed which we meet withal in the books that bear " ^^'In the dissolution the name of Hermes Trismegistus. is brought to alteration, of a material body the body itself "^^^and so invisible;'" made and the form which it had is
Whence
also
^^"^
a privation of the sense made, not a destruction of 259J g^^y ^.j^gj^ ^jjj^t- ^\^q world is changed, the bodies."
there
is is made invisible, we may compare Wherewith but never utterly dissolved." of Living Pribook in his likewise that place of Plutarch, " of the things any make "^doth not vately Generation
inasm.uch
as
every
25^
"''*
^^^
Kai ouTw
oiiK
<rTep}<ris
yiveTai
tJ/s
Taji/
avQpioirwu,
attrCtjcreeos,
aTrioXeia
twv
orw/xaTOon.
TO TO
fiev
yev^aOai,
6k SK
TOW (paeo%
i.
Kal Tov
Kocrfi-ov
f/>(/it
ficTajidWe-
Xe'trOat.
o-6at, cid
TO ylueaOai
jue/oos
aVTOv Kad'
Chalcid. in
Timseum
Platonis.
i.
k \uea-6tti.
cap.
260
Q^
yf^p
10.
-"^
JU61/
(TTov,
dWd
oeLKVvtTiv'
ovSe
jui)
tj
dvaXvati tou
<pdopd TOV
icTTiv,
ovToi
a/offts
to
ov
avTO
dWd /xdWov
eii
to dSrfXov dira-
TO
(Ttojia
cts
dWoitocTLV, Kai
el'^iv d<pavei
yiueTai.
ywyj) tou ctaXvdevTo^. "Odei> Si} toii fitv i}\i.ov 'AiroWwva KaTd Toiii iraTpiovs Kal
iraXoious
Oe'ff/xoi/s
Serm.
i.
284
that
be,
ANSWER TO A
but
manifesteth
JESUIT''s
CHALLENGE,
neither
is
[cHAl'.
them
is
corruption
translation
but rather
is
tradi-
Apollo, called
him
Delius
;
things
and Pythius," namely, from manifesting of " and the ruler of the contrary destiny, whether
he be a
that we,
invisible
God
or
an
angel,
they
go unto an unseen and this hades is termed dispiter or diespiter ; which name they gave unto this " -''4ower air that is joined to the earth, where all things have their beginning and ending quorum quod Jinis ortus, " -"^^All this earthly power Orcus dictus,'''' saith Varro. and nature," saith Julius Firmicus, " they named Ditem Patrem, because this is the nature of the earth, that all things do both fall into it, and, taking their original from thence, do again proceed out of it." Whence the Earth is brought in using this speech unto God, in Hermes: ** 263 J Jq receive the nature of all things for I, according as thou hast commanded, do both bear all things and
are dissolved, do
place."
when we
By
the
Latins
The use which we make of the testimony of Hippocrates, and those other authorities of the heathen, is to shew, that the Greek interpreters of the Old Testament did most aptly assume the word hades to express that common state and place of corruption which was signified by the Hebrew sheoL And therefore, in the last verse of the 17th of Job, where the Greek maketh mention of " descending into hades^^
^^^Comitolus the
it
Jesuit
into
noteth
the
that
St
;
Ambrose rendereth
which agreeth well
in
sepulchrum,
grave
e'lTe
9eds,
el're
Sai/xwv
eam omnia,
Jul.
av
els ctetfies
rursus ex ea
orta procedant.
lib.
6'
ii.
de Natur. Deor.
Kal (pva-Lv irdvTwv'
eyui
Idem
avTi) ydp,
os .Tu
irdpTafKalTdcpovevdevTacey^ofjiai.
Herm.
in
Orcus dictus.
Varro, de Lin-
gua Latin, lib. iv. cap. 10. -''Terrenam vim omncni atque natu-
OF LIMBUS PATRUM.
VIII.]
2H5
"
'^"^Is
it
not a
thing
common unto all men to die? " the house for all ? do not all find
Yea, some do think that
either for
aSri^
Homer
the
earth
:
or
the
fxiu
eXiov
,
pi^w
es
TapTupov
rjepoevTa,
TJyXe fxdX
joepeOpov'
Ev9a
(jiorjpeiai
re TrvXai, Kal
)(aXKo>i ovous,
Toaaov evepO
As
aiceo),
yairjs.
cast
him down
where
is
as deep
Torment
And
gates of iron
for
As heaven
be a part
tormented,
it
maketh
can
grave.
they think the hell from whence Homer be as far distant as the heaven is from the earth, be referred to nothing so fitly as to the earth or the
to
It
is
taken
also
for
tomb
in
that
place
of
Pindarus
'^^'^
'
\Tep9e
06
7rp6 cco-
BacrtXee? lepol
the
houses,
or
before the
'Aioa^ is
gates of the
city.
And
by Suidas, in his Lexicon, expressly interpreted 6 Tucbo^, and by Hesychius TV(x(io<s, Tacpo^, a tomb, or a grave. And in the Greek Dictionary set out by the Romanists themselves for the better undertherefore
see that
we
standing of the
-"^
Bible,
it
is
noted that
26
^'^'
Oil
KOivov
;
ciiraaiv
act]'}
dvdpwiroLg
to
;
diroQavelv
ovy_
aTraaiv 6 oIkos
^^''Ai6r)s,
ouK CKel TTuvTei -rwu evddoe KaToXi'iyovo'i Tuiv TTovmv Olympiod. Caten. Griec. in
;
Lexlc. Grsco-Lat.
Biblior.
1,")72.
sacro
Apparatn
ann.
Regior.
Antuerp.
Job. xvii.
286
only
signify
ANSWER TO A
that
JESUIt's CHALLENGE.
[cHAP.
which
do deny that any proof can be brought, these may be considered. In the book of Tobit, chap. iii. 10, / shall bring my father'' s old age ivith sorrow et? ix^ov, unto hell ; what can it import else, but that Avhich is in other words expressed, chap. vi. 14, / shall bring my father'' s life ivith sorrow ts Tov Ta<poi', unto the grave? In the 93rd and 113th Psalms, according to the Greek division, or the 94th and 11 5th, according to the Hebrew, where the Hebrew hath HDH the place of silence, meaning the grave, as our adversaries themselves do grant, there the Greek hath hades or hell. In Isaiah xiv. 19, where the vulgar Latin translateth out of the Hebrew, Descenderunt ad fundamenta lad, quasi cadaver putridum,, " They descended unto the foundations of
Bellarmine
instances following
Hebrew
which
in
signifieth
and
Isaiah
xxxviii.
side,
putteth in hades or
xxxii.
21,
And
on the
saith,
other
Ezek.
where
the
Hebrew
the
hell,
eU
(3a9o<^
ev (iaOei (369pov,
lake or pit
by
hell,
lake,
and
it.
being
ing,
understood,
the
as
appeareth
by comparing
So
in
verse
where
in
Hebrew
is
sheol,
in
at the
mouth of
;
hell.
down
to hell
the
worm
vi.
cover thee.
Psalm
5,
Thy pomp is brought spread under thee, and the worms In death there is no remembrance
VIII.]
T.IMBUS I'ATKUM.
287
of thee ; in hell who shall give thee thanks ? of wliich there can be no better paraphrase than that which is given in Psalm Lxxxviii. 11, 12, Shall thy lovingkitidness be declared in the grave 9 or thy faithfulness in destruction ? shall thy wonders be known in the dark? and thy righteousness in
the land of forgetfuhiess?
of Trent,
Council which is found in the sermon of St Peter, Acts ii. 24, where God is said to have raised up our Saviour, loosing the sorrows of death, as the Greek books commonly read, or the sorrows
in
Andradius,
his
tlie
speaking of the
of
reading
of hell, as the Latin, saith, for reconciliation thereof, that " ""^^ there will be no disagreement betwixt the Latin and Greek copies, if we do mark that hell in this place is used for death and the grave, according to the Hebrews'* manner
of speaking,
after citeth.
which Peter presently Because thou wilt not leave my soul in hell; and Isaiah xxxviii. For hell cannot confess unto thee. For when he disputeth," saith he, " of the resurrection of Christ,
as
in
the
15th
Psalm,
he confirmeth
by many and most evident testimonies of David, that Christ did suffer death for mankind in such sort, that he could not be overwhelmed with death, nor long
hidden among the dead.
the
And it seemeth to me, that by sorrows of hell or death a death full of sorrow and miseries is signified, according to the Hebrews' manner of
lie
speaking,
is
as
in
clearly forsaking
tine
who by
hell,
Limbus
to de-
26R
Nullum
erit inter
Latina Graecaque
pro
exemplaria dissidium,
animadvertamus infernum hoc loco pro morte atque sepulchro, Hebrseorum dicendi more, usurpari,
si
obiisse, ut
mortuos diu non posset. Videtur autem mihi per dolores infemi sive mortis mor-
ut Psal. XV.
niam non
dereliquisti
nus confilehitur
nanda.
lib.
ii.
288
ANSWER TO A JESUIT
CHALLENGE.
[chap,
bosom.
The former of these texts, Acts ii. 24, is thus expounded by Ribera the Jesuit: " ^"^^God raised him up, loosing and making void the sorrows of death, that is to say, that which death by so many sorrows had effected namely, that the soul should be separated from the body." His fellow, Sa,
;
"
'^'"delivering
of
sorrow,"
saith
him from the troubles of death although he, " may be the epithet of death, because
it useth to be joined with death." The Apostle's speech hath manifest reference to the words of David, 2 Samuel
xxii.
5,
6,
and Psalm
the latter of
xviii.
is
{al.
xvii.)
4,
5,
where
in
the
made of
'^'Mi.'^
JIIQ "hlU
the sorrows of
''bin
in
w^lva
a^ov,
the
sorrows of hell; in 2 Samuel xxii. 6, ^''codue? Oavdrov, the sorrows of death, according to the explication following in
The sorrows of hell comme and in Psalm cxvi. 3, The sorrows of death compassed me, and the Where pains of hell found me, or, gat hold upon me. Lyranus hath this note: " ~''In the Hebrew for hell is put
the end
of the
selfsame
verse.
passed
me
sheol,
which doth not signify only hell, but signifieth also the and so it is taken here, by reason it followeth
;
to
Psalm
xvi. 10,
as in
julou,
Psalm
eawcra^
aTTo
up my
2*^
soul
Twv KUTa^aivovTwv ets XanKov, Thou hast brought from hell, thou hast kept me safe (or alive)
ir-
"'"
In
Hebraeo
pro
inferno
ponitur
infer-
quod per tot dolores mors efFecerat, ut scilicet anima separaretur a corpore. Fr. Ribera, in Hos.
cap. xiii.
^'''
sheol,
significat
significat
fossam sive
quod
num.
23.
sequitur ad mortem.
Nic. de Lyra, in
Quasi
;
dicat,
lestiis
mjiiy
m'lDn
yii>
baa
R. David
melius ex
mortis epitheton possit esse dolor, quod morti conjungi soleat. Emman. Sa, Notat, in
Kimchi,
que.
Hoc
et
Vaticana;
nam
ruptionem.
videre cor-
III.]
OK
those
I.
reruns
i'atruai.
289
and Job
xxxiii.
from
'
that go doivn
et?
to
the pit;
22,
W'yyiae oe
ev a^ri,
hell.
is
Oavarov rj \jyv^T] avTov, rj ce (^wt] avTov His soul drew near unto death, and his life unto
that in the prayer of Jesus the son of Sirach
Li.
Whence
Kal
rj
taken,
Ecclesiastic.
^ft))/
''tiyyiaev
ew^ Oavarou
koltcv,
rj
"^v^^ri
fiov,
luov
tfi'
crvueyyv^ aoou
My
soul drew
beneath.
my
life
was near
to
hell
doth Pagnin, in his translation of the l6th Psalm, put the grave, being therein also followed in the interlineary Bible ^'^ approved by the censure of the University of Louvaine ; and in the notes upon the same, that
therefore
for
hell
And
go under the name of Vatablus, the word soul is, by comparing of this with Levit. xxi. 1, expounded to be the body. So doth Arias Montanus directly interpret this text of the Psalm " "'' Thou shall not leave my soul in the grave, that
:
is
to say,
my
body."
place
is,
And
tions
hell
that
iny soul
in
manner of speech used by the Hebrews, put for "-my body in the grave or tomb;" lest any man should think that Master Beza
that
according
to
the
was
the
first
deviser
or
principal
tation.
to try his
Yet him alone doth Cardinal Bellarmine single out here manhood upon, but doth so miserably acquit him-
self in the encounter, that it may well be doubted whether he laboured therein more to cross Beza than to strive with
himself in the
wilful
own
For whereas Beza, in his notes upon Acts ii. 27, had shewed out of the first and second verses of the 21st chapter of Leviticus, and other places of Scripture, that the Hebrew word tL'SD which we translate soul, is put for a the Cardinal, to rid himself handsomely of this, dead body which pinched him very shrewdly, telleth us in sober sadness,
knowledge.
;
is
Hebrew
sepulchre
ii.
meum in
u'S:
aminata,
bata.
^'^
vel tumulo.
2"7
Isid. Clarius in
Act.
et \J/vxi)v
meam
est,
hi
cor-
interesse.
Nam
ii'23
est
generalissima
sepulchrn,
pus meum.
vox, et significat sine ullo tropo tarn animam quam animal, imo etiam corpus
ut patet ex plurimis scripturae locis,
&c.
290
ANSWER TO A
Jesuit's
challenge.
[chap.
and the Greek ^l/vj^^. For ^^22" 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 But part, namely, the living creature for the body thereof. signifieth the which put, second the Acts is in the of >|/u^)7 you, think Cardinal know, alone."" Now, did not the soul
r:;S3
in his
own
is
conscience,
that
as in
the
put where the original text of the Psalm there '^v)^rj alleged hath ^^'Z> so on the other side in those places of Leviticus, which he would fain make to be so different from this, where the original text readeth W^l' there the Greek
also putteth xj/v^^^?
oi>
Do we
fxiav9^(XovTai,
Levit. xxi. 1;
and
in
EttI
Traarj '^vx^ TereXeuTrjKvia ovk elcreXevcreTai, He shall not go into any dead soul, that is, to any dead body ? The
Num. xxiii. 10, and xxxi. 35, and Num. xix. 13, to prove that t:;23 doth signify either the whole man or his very body; and must not the word yi/vyri, 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, Has o aiTTo^ievo^ Tov TeOvrjKOTO^ oltto "^v^V^ avOpwirov, which the vulgar Latin rendereth, Omnis qui tetigerit humance animce morticinum, and compare it with the 11th verse, 'O drrroCardinal himself bringeth in
21,
jmevo^
TOV
Te9vr}KOTO<s
Tracr^j?
'^'^X^^
avOpwirov,
is, it.
He
that
toucheth any soul of a dead man (that Latin rightly expoundeth the meaning of
as the vulgar
Qui tetigerit body of any man,"'"') shall he unclean seven days; and we shall need no other proof, that the Greek word ^v)(/l being put for the Hebrew tt^23 may signify the dead body of a man, even as the Latin anima also doth in that place of the heathen
He
that toucheth
the dead
parte, id est,
quae
ii.
ponitur
significat.
Bellarm. de Christ,
VIII.]
OF LIMBUS I'ATUUM.
-''^
291
poet,
Animamque
of
sepulckro
Condimus, "
We
buried his
The argument,
therefore,
drawn from
the
in
nature
Acts
ii.
terpreted
the word ^v^^rj, doth no way hinder that Thou unit not leave my soul, should be ineither, Thou wilt not leave me, (as in the 31st
27,
verse following,
saith
that
7iot
his
left,)
soul
or,
was not
left,
the
Latin
hath.
He was
Thou
my
body,
as the
interpreters
writing
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,
Anselmus 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
lib.
iii.
Interrog. 269,
Laudunensis
we
the
give
the
the
material
the
building
whom
name of
church doth properly appertain, by the name of the is, of the people which are contained, signifying the place which doth contain them so, because the
;
by the
souls here
may be
understood.
saith
named For
is
may
that he
defiled
go into a dead soul, (Levit. xxi. 11), that 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, yet the place nevertheless is still termed the church.*" Yea, but "-"^"the word hades,'''' saith Bellarmine, "as we
shall
;
who
278 Virgil.
27'*
TEneid. in.
defuncti cadaver
tuae
ut
silicam,
pulo,
id
est
ecclesia,
locus tamen
ille
nihilominus
gust. Epist.
-""
ecclesia
nuncupatur.
Au-
quod anima;
cor-
CLVii. ad Optat.
supra ostendimus, sig-
filio-
Vox
aof;?, ut
rum
Sic
nificat
enim melius
lex inquinari
quod
super
intraverit
est,
semper infernum, nunquam sepulchrum. At corpus Christi non fuit in inferno; ergo anima ibi fuit. Bellarmin.
lib. iv.
de Christo,
cap. 12.
T2
292
ANSWp:il TO A JESUIT
CHALLENGE.
[chap
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 conceits should hold some better correspondency For he might have remembered how, in with the former. the place unto which he doth refer us, he had said that ^4he seventy-two Seniors did every where in their translation put hades instead of sheol, which, as he there hath told us, " is ordinarily taken for the place of souls under
;
But
unto
having forgotten first but by allegation of divers particular instances likewise, unto none of which he hath made any answer, that hades in the translation of the seventy-two Seniors is not rarely, but very usually taken for the place So for the use of the word infernus in of dead bodies. the Latin translation, Lyranus noteth that it is " ^^^taken
Cardinal doth refer us,
himself,
to look into
them
in
the
Scripture"
not
pit
for
the
place
of the
damned
carcases
only,
but also
laid."
"
for
the
wherein
dead
men's
were
And among
" ^Hnfernus or hell is frequently in the and in particular Emmanuel Sa confesseth it to be so taken in Gen. xLii. 38, 1 Sam. ii. 6, Job vii. 9, and xxi. 13, Psalm xxix. 4, and Lxxxvii. 4, and xciii. 17, and cxiii. 17, and cxiv. 3, and cxl. 7, (according to the Greek division), Prov. i. 12, and xxiii. 14, EccleScripture taken for burial ;"
siast. ix. 10,
Cantic.
viii. 6,
and
Dan. iii. 88, (in the hymn of In all which Maccab. vi. 23. places, hades being used in the Greek, and inferi or infernus in the Latin, it is acknowledged by the ^-'^ Jesuit that the
281
purgandum,
lb.
in Esai. v.
28<
et generaliter
282
Lyran.
cap. 12.
283
pliciter
uno modo pro fossa ubi ponuntur mortuorum cadavera, alio modo pro loco ubi descendunt animae damnatorum ad
Act.
ii.
sect. 56.
Emm.
VIII.]
OK LIMBUS PATKUM.
meant,
the
293
exterior^
which by ^**^Bede also is termed infernus " exterior hell," So Alcuinus, moving the question how that speech of Jacob should be understood, Gen. xxxvii. 35, I will go down to my son mourning into hell, maketh answer, that " ^" these be the words of a troubled or and grieving man amplifying his evils even from hence " signified the grave, hell he by the name of else," saith he,
grave
is
;
as if he should
have
said, I
dead, that
is
suffer thine
Holy One
to
see corruptions''
And Maximus
Taurinensis saith, that " ^**-'Mary Magdalene received a reafter the resurrection she sought our Lord 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
proof, because
in the grave;
the grave
among
the
rest
is
i-eprehended,
and
it
is
said unto
her,
Why
seekest thou
among the dead? that is to say. Why among them that are in the infernal parts, who is now known to have returned unto the supernal.^" " ^-"For he
that seeketh for
him
is
either in
said.
graves, to
him
among
those
28 287
the
dead?''''
other
him that Uveth same purpose he applieth words of our Saviour unto Mary, Touch me
it
Why
to
And
the
tertia
die
mala sua etiam hinc exaggerantis vel etiam inferni nomine sepulchrum significavit, quasi diceret, In luctu maneo donee
putaret
|
eum
legibus
detineri.
Domini,
Homil. iv.
290
LTnde et
ilia
Dominum inter
de mortuis, hoc est, de inferno vel de sepulchre, juxta quod Psalmista predixerat,
Non
2""
dabis Sanctum
tuum
videre corrupxiii.
Quid quasris viventem cum mortuis ? hoc est, Quid quaeris apud inferos, quem rediId. de ead. isse jam constat ad superos ?
Homil,
2i
tionem.
Primas. in Heb.
III.
leviter fuit
Nam
qui
eum
Domi-
rit
Quid
qiia?ris
ct
non remi-
Ibid.
294
not^ for
ANSWER TO A JESUIT
CHALLENGE.
[cHAr
had
said:
I am not yet ascended unto my Father. As if he " ~'-*^Why dost thou desire to touch me, who,
seekest
while thou
am
returned
me among the graves, dost not as yet am ascended to my Father ? who, while thou me among the infernals, dost distrust that I to the celestials ? while thou seekest me among
do live with my Father ?" Adhere his inferi and inferna do plainly import no more but tumulos and sepulchra.
the dead, dost not hope that I
Hereupon Ruffinus, in his Exposition of the Creed, having given notice " ~^^That in the symbol of the Church of Rome there is not added, He descended into hell, nor in the churches of the East neither," adjoineth presently, " Yet the force" or meaning " of the word seemeth to be
the same, in that he
is
said to have
been buried."
Which
symbols
known
to
(that
have been written within the first 600 of Aquileia only excepted, which
is
is
example,
other
the
commonly
where
the
Nicene Creed
into
hell
is
and on
that
the
side,
the
descent
is
mentioned,
there
article
of the burial
hell, in the
passed over, as in
of Athanasius.
And
much
selfsame
thing;
naming of the one doth lead us only to the consideration of the honour of burial, the addition of the other intimateth unto us that which is more dishonourable in it. Thus under the burial of our Saviour may be comprehended his evTatpiaa/uLos and Tacptj, his funeration and his interring, which are both of them set down in the end of the 19th the latter in chapter of the Gospel according to St John the last two verses, where Joseph and Nicodemus are said to have laid him in a new sepulchre, wherein was never
:
^^^
Quid me contingere
inter
cupis, quae,
me
dum
tumulos
quaeris,
adhuc ad Pa-
trem ascendisse non credis ; quae, dum me inter inferna scrutaris, ad coelestia rediisse
diffidis
;
dum
inter
Sciendum sane est, quod in ecclesiae non habetur additum, Descenditad inferna sed nequein Orientis ecclesiis habetur hie sermo. Vis tamen verbi eadem videtur esse in eo, quod se293
Romana symbolo
cum Deo
!?epultur.
Id. de
pultus dicitur.
bol.
Ruffin. in Exposit.
Sym-
VIII.]
OF LIMBUS I'ATKUM.
295
where
clothes
it
is
recorded,
they
wound
the
his
body in
'lovoaioi^
to
linen
with spices,
as
it
evTa-
(biaXeiv,
is
the
manner of
all
Jews
bury.
For
unto
it
while
it
So Gen.
Israel,
l. 2,
where
embalmed
the Greek
eveTa(f)'iaaav o\ evraCpiaaTai
tov lapatjX.
the
precious ointment
upon our
Saviour, himself interpreteth this to have been done for his " ^"'^For it was a custom in times ^^'funeration or burial.
" that the bodies of noblemen being to be buried, should first be anointed with precious ointments and buried with spices."" And " ^^'''who knoweth not," saith Stapleton, " that a sepulpast,"
saith
Eusebius,
commonly
called
Emissenus,
chre
is
an honour to the dead, and not a disgrace.'^" But (which hath special relation, as hath
been shewed, to the disposing of the dead body unto corruption), and so of hades, infernus, or hell, answering
thereunto,
carrieth
us further to
the consideration
of that
which the Apostle calleth the sowing of the body in corFor which that ruption and dishonour, 1 Cor. xv. 42, 43. place in St Augustine is worth the consideration: " ^^'Did not the hells," or the grave, " give testimony unto Christ, when, loosing their power, they reserved Lazarus (whom they had received to dissolve) for four days together, that
they might restore him
voice of their serve an
bodies,
note,
hell
safe
again
when they
Lord commanding
appointed for the
or
it?"
ob-
dissolution of dead
men's
which,
according to Ruffinus's
the
differeth
nothing
from
descending into
the grave.
23*
Matt. xxvi. 12
Mark
xiv. 8
John
Stapleton,
xii. 7.
-^^
Antidot. in
297
Nonne
suo perdito
Ramis
Palmarum.
-""
Lazarum, quem dissolvendum acceperant, integrum per quatriduum reservaverunt, ut incolumem redderent cum vocem Domini sui jubentis audirent ? Orat. contra Judffios, Pagan, et Arian. cap. 17, Tom.
VI. Oper. Augustin.
Quis
esse,
nescit
nori
non dcdecori,
quorundam
296
In
the
that
[chat.
of
the
unto the
Jews,
to
God raised up his Son from the dead, ^'^^not return now any more unto corrription ; and yet presently
Thou ivilt not suffer thy Holy One to see corruption implying thereby, that he descended in some sort for a time into corruption, although in that time he did not suffer corruption. And " ^do not wonder," saith St Ambrose, " how he should descend into corruption whose flesh did
^^^
He
but being uncorrupted he shut out corruption." For as the word TWW^ which the Prophet useth in the Psalm, doth signify as well the pit or
pierced the hells
who
itself,
so also the
is
word
used
Luke doth
by
Greek interpreters of the Old Testament to signify not the corruption itself alone, but the very place of it likewise. As where we read in Psalm vii. 15, He is fallen into the pit which he made ; and Psalm ix. l6, The heathen are sunk down in the pit that they made ; and Proverbs xxvi. 27, Whoso diggeth a pit shall fall therein: Aquila in the first place, the Septuagint in the second, Aquila and Symmachus in the third, retain the Greek word Sia(p9opd. So that our Saviour descending into sheol, hades, or hell, may thus be understood to have descended into corruption^ that is to say, into the pit or " place of corruption," as
the
St Ambrose interpreteth it, although he were free in the meantime from the passion of corruption. And because and pinW' o^yyv and ^ia(p9opa, hell and corruption, 7lKJi/ have reference to the selfsame thing, therefore doth the Arabic interpreter, ^' translated by Junius in Acts ii. 31, (or, as the Arabian divideth the book, Acts iv. 10), confound them together, and retain the same word in both the " He was not left parts of the sentence, after this manner
:
-^^ M)(ceVi
ixeWovTu
Act.
viroo-rpetpeiv
ek
Am-
cia(f>6opa.v.
^^^ Oil
xiii. 34.
<pdopdv.
^^'
301 Ann. 1578, although in the Arabic Testament printed by Erpenius, ann. 1616,
Ne mireris quoinodo descenderit in corruptionem, cujus caro non vidit corruptionem. Descendit quidem in locum
corruptionis, qui penetravit inferna; sed
i
^\X^\
al-hawiyato,
beuig put
for hcU,
iox corruption.
VIU ]
in in
OF LIMHUS I'ATUUM.
neither did
his flesh see
perdition.""
297
perdition,
Even
as
of the
al-giahimo,
the house
Hebrew r\TW
is,
h"'!
that
book of the Incarnation of the Word, when God threatened our first parents that whatsoever day they did eat of " die the death," by the forbidden fruit they should " ^^ dying the death" he signified, " that they should not only die, but also remain in the corruption of death ;" and that our Saviour, coming to ^'free us from this corruption, " kept his own body uncorrupted, as a pledge and an evidence of the future resurrection of us all ;" which hath wrought such a contempt of death in his disciples, that, as he addeth afterwards, we may " ^^^see men which are by nature weak, leaping or dancing unto death, being not
aghast at
into
hell."
the
corruption
thereof,
descents
So the Grecians sing in their Litui'gy at this day: " ^*^The corruption- working palace of hell was dissolved when thou didst arise out of the grave, O Lord." And again, " ^~The stone is rolled away, the grave is emptied. Behold, corruption is trodden under by life. That which was mortal is saved by the flesh of God. Hell mourneth." For God, saith ^"^Origen, " will neither leave
302
Genuae, ann.
305
"Oxav ydp
ovTU^
Ttj
iOjj
1516, at Romae,
ann. 1619.
Verum
in
yet?
(pvcrei,
Toy ddvaTov,
aiiTov
Kal
/lu]
ClXs.^1
^^
-ij
al-halaco,
quod
perditio-
nem
303 "p^
QavaTW
diroQaveicrde,
av
sk Tatpov
aWo
to fxi) fiovov d'iroQvi\(TKeiv, dWd KOL ev TT] Tou davaTov (pQopii CLa/xei/eiv Athan. de Incarnat. Verbi, Tom. i.
elrj
;
simo.
3"'^
Oper. Grajco-Lat.
p. 39.
(pdopdv
Trj
X,o}tj
TroTJjOei-
crav,
a'ojjv
Cumulas.
in (iraecorum
avTOV
yevofxepijv
x^s
<^6o/oas dirdXeixJ/iv,
Pentecostario.
^o"
Kai XoiTTOV
j'ys
T)i; xtoi;
<TU>ixdT(ov
dcpdapaiav,
Neque
irdtTiv iocnrep
Ti^pitKev drftBapTov
perpetuum manere sed qui ilium post diem tertium revocavit ab inferis, et nos
:
p. 54.
rcvocabit in
tempore opportuno
ct
qui
298
ANSWER TO A JESUIT
hell,
CHALLENGE.
[chap.
cor-
our souls in
Him
;
us also in
fit
time
him that
unto us,
that in
It
not that
our
shall
flesh
shall
not
see
corruption, but
fit
time
it
may
here
also
be observed,
the
that
although
the
Grecians
do
distinguish
funeration,
whereof
we
by the
and
Ta(pji,
yet
the
Latins do
as
use
the
selfsame
word of
sepulture
therefore
to
well as
the
other.
And
Gen. l. 2, where we read according to the Hebrew, that Joseph commanded his servants the physicians to embalm his father, the ancient Latin translation made out of the Greek expressed it thus Dixit Joseph servis " Joseph gave suis sepultoribus, ut sepelirent patrem ejus. order to his servants the buriers that they should bury
in
:
Upon which place St Augustine giveth this " ^^The Latin tongue doth not find how it should fitly express the Greek word evTa<pia(TTd<s. For they are not they that bury, that is, commit to the earth the bodies of the dead which is not in Greek everacpiaaav, but eOa^lrav. Those vra(pia(jTai therefore do that which is performed to the bodies that are to be interred, either by seasoning or drying or lapping or binding them in which work the care of the Egyptians exceedeth all others. Where therefore it is said that they buried him, we ought to understand that they dressed him and what is spoken of his forty days' burial is to be taken for this cure or dressing. For he was not buried but where he commanded himself to be buried:" namely, in the land of Canaan, not, where this was done, in the land of Egypt.
his
father.""
note:
illi
non videat caro nostra corruptionem, sed ut liberetur a corruptione tempore opportuno.
ciura
Orig. Tract,
xxxv.
in
Matth.
prscellit.
lierunt,
Quod
cap. xxvii.
^^
Non
quemad-
Et quod
tus
modum
enim
appellaret evT-at^iao-Ta's.
id est,
:
Non
manest
Illi
ipsi sepeliunt,
terras
enim
ille
non
203.
est, nisi
quod non
edayj/ai'.
verat
sepeliri.
Augustin. Locution, de
Genesi.
num.
VIII.]
OF LIMBUS PATRUM.
thus
in
299
Testament we still find this the term of ei'Ta(pia(x/ji6<; in the vulgar Latin rendered by sepulture, and in our common English translations by the word of burial. As in the speech of our Saviour touching his anointment by Mary, Matth. xxvi. 12, Ad sepeliendum
the
And
New
me
fecit,
She did
anoint
it
for
my
burial
Mark
xiv. 8, Prcevenit
ungere corpus
hand
illam,
to
afore-
Sinite
ut in diem
this.
translate.
day of
my
which we burying
And
in
the
history
afterwards,
John
xix. 40, Acceperunt ergo corpus Jesu, et ligaverunt illud linteis cum aromatihus, sicut mos est Jud(sis sepelire, Then
took they the body of Jesus, and wound with the spices, as the manner of the
it
in linen clothes
is
Jews
to
bury.
Which
rite
of
funeration
being
so
carefully
recorded
by
and by the old Latin interpreter expressly the his sepulture, and withal made a distinct act from named the grave, their opinion wanteth not some laying in his probability, who think that in the Latin Creed (for that which we commonly call the Creed of the Apostles was
evangelists,
proper to the Latin Church, and both for the brevity of the matter and the frame of the words diverse from the Eastern
symbols),
of the
in
the
or
buried,
might answer
Gospel,
to the funeration, as in
He
descended into
Which two
distinct things ^"^ Ramus also noteth in the French tongue to be expressed by two distinct words, ensevelir and enterrer. Neither is it any whit strange unto them that are con-
doctors,
to
hear that
our Saviour by his going to the grave descended into hell, spoiled hell, and brought away both his own body and the
bodies of the saints from
We find the question moved hell. by Gregory Nyssen, in his Sermon upon the Resurrection of Christ: "^^^How our Lord did dispose himself at the
3111
p_
Kamus
i.
in
C'onimentar.
Relig.
|
t>/s yfj^,
<^-rfi,
j
K'i
tw
-wapaoeicrw
cri/v
xai \ij-
Christ. lib.
cap. 14.
kcu
tuU
-Tra-rpio'aiv
X*/"^'-
Cfreg.
3"
ciKos,
ZtjTeii/
yap tov^
iv
(piXofiaGcar-rcpovi
Nyss. in Pascha,
et
Christi
p.
Resurrect.
If'23.
TTws
Tw
ai/Tw
xpovw
xjj
cavTov 6
K.upio<i
Sidu)(rtv,
Tpialv t6 KapSia
Tom.
II.
Oper. (rr;eco-Ijat.
300
AN!S\V1R
TO A JESUITS CHALLENGE.
[chap.
same time three manner of ways, both in the heart of the earth, Matth. xii. 40, and in paradise with the thief, Luke xxiii. 43, and in the hands of his Father, Luke " ^^^For neither will any man say," quoth he, xxiii. 46."" " that paradise is in the places under the earth, or the places under the earth in paradise, that at the same time he might be in both or that those" infernal " places are
;
called the
Now
must " Father's hands" also but the greatest doubt he maketh to be, " ^"how he should" at the same time be both in " hades and in paradise." For with him, the " heart of the earth," the places " under the earth," and hades or hell, are in this question one and the same thing.
he
saith,
needs be in his
And
is,
with his
saith
dead body,
when with
soul
he brought the
"
^''^For
by
his
body,"
he sustained not the corruption that followeth upon death, he destroyed him that had the power of death ; but by his soul he led the thief into the entrance
he,
" wherein
And these two did work at the selfsame time, Godhead accomplishing the good by them both namely, by the incorruption of the body the dissolution of death, and by the placing of the soul in his proper seat the
of paradise.
the
;
bringing back of
men unto
do
paradise again."
The
Father's
like
sentence
Epistle
unto Eustathia,
"
^^"His
body he caused
we
^^^
0i!t6
yap
ev virroxdovioi.?
e'iiroL
tis
av Tov
TO.
vTToyQovLa^
Kard tuvtou
X^'/""'
'''"^
ev
dfX(j)OTepoi^ elvai'
TraTpds
tq dvo KUTd tuvtov tvepto dyadov KaTopdovar]^' Sid fxtv tij's tov tjjV tov davaTOV (7(/xaT0s dipdapcTLWi
e'i(Tooov.
Kal
yelTai, 6i
Xeyecrdai -ravTa.
^^^
Ibid.
KaTaXvcriv' Old ce
T7J<i
yf/vxv^t
"^'1^
Trpoi
tov
Tail
ev^iaiTaTat. ira-
irapdoeKTOV
Ibid. p. 825,
^'^
Ttuv
dvdpmirwv
eirdvoSov.
Xa/la^s
Ibid, p, 825.
^'* Iltos
KUTa TavTov
;
/cat
iv irapaSeiaw 6
^'*
Tjjj;
Ibid. p. 824. Kuptos Ata fxev yap tov troJ/xaTos, ev w eK TOV davaTou KaTa<pdopdv ovk
djjvai
SiaX^evX'
rj
Se ap.e-
piaTO^
dira^
dvaKpadelcra
tvo
vaTov TO KpaTO's' did 6e t^s \}/uxv^ w8oTTOttjce T(<i Xtjitt^ t>)|/ eirl tov rrapdoeia'ov
ovca Old
Toii
\>;<rToD
til.]
OF I.IMBUS PATRUM.
his soul
301
from
that
soul,
subject,
but the invisible Deity being once knit with was neither disjoined from the body nor the
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 Neocoesarea, wherein our Saviour is brought in speaking after this manner: " ^^"I must descend into the very bottom I must by of hell for the dead that are detained there. overthrow power of the flesh my of the three days' death
long-continuing death.
I
must
light the
sit in darkness
and
in the
is
And
that of St
Chrysostom, who
accounted also to be
the author of that other sermon attributed unto St Gregory "^'*How were the brazen gates broken, and the iron bars
burst
By
his
body.
For then
appeared
first
a body whereby
was shewed that the force of death was taken away, not that the sins of those who died before his coming were And that which we read in another place of dissolved." ^^^ " He spoiled hell descending into hell he works his which Isaiah flesh when it tasted of his bitter it made
:
understanding beforehand, cried out, saying, Hell tvas made (So the Septuagint render the bitter, ^neeting thee below.
eZtroooi/,
Tij's
riji/
ota he tov
trai/xaTos
ei/
t?;
avi]pi)fjLevi)v,
ov
Ttoi'
Trpo
t-?/s
irapovcria^
Kapcia
aiiTov
TeTeXevTtiKOTiov Ta d/xapTiifxaTa
Chrysost. in 3Iatth. cap. xi.
edit. Graec. vel
XeXvfxeva.
Horn. XXXVI.
eis
xxxvii.
eh
avTov tov
eKei Ka-reTpii^fxepio
Latin.
TOV aSov
)(o/ui'ous
7rv6p.eiia,
Slci
toiis
fxe
adijv 6 KUTeXdoiv
veKpov^. Set
Ttj^
e/i.7;s
Ty
TeXeux^
traK'/oos
KadeXelv tov
{yev(7dixevov
reponendum, ex
MS. ConKai
7ro\vxpoviov davuTov to KpaVos. SeZ /xe Tou troJ^iaTos fiov tov Xvxvov aycti|rai T0I9
ev (TKOTEL Kai (TKia
TOUTO
aot)9,
-TTpoXaftwv
<f>t)<Tiv,
'Ho-aias efioi^nev'
O
CTrt-
davaTOV KaOij/ifi/ois. Gregor, Neocses. Serm. in Theophania, p. 111. Oper. edit. Mogunt. et inter Oper.
Chrysost.
"^
ydp
eve-rraiX^'l'
eXajie
<ru)fj.a,
Tom.
Kai
Oew irepleTvxeV
i\vTi]crev
ydp Trpw-
Tov eoeix*^'' '"'M'" dddvaTOV Kai SiaXvov avTov davdTOV tjjv TvpavviSa. aWuiS Se,
Pentecostario
TOVTO
de'iKwcri
tov davdTOv
Tt}v
io'Xi"'
Xaae
302
words,
ANSWER TO A
Isaiah
;
JESUIt's
CHALLENGE.
[CHAP.
xiv. It was made bitter, for it was 19.) was made bitter, for it was mocked ; it received a body, and light upon God; it received earth, it received that which it saw, and and met with heaven fell from that which it did not see." Thus Caesarius expounding the parable, Luke xiii. 21, wherein the kingdom of God is likened unto leaven which a woman took and hid in three pecks of Jlour, till all was leavened, saith, that " ^^"the three pecks of flour are, Jirst,
destroyed
it
mankind, secondly, death, and after the divine body being hidden by that, hades BURIAL, did leaven all unto resurrection and life." Whereupon he bringeth in our Saviour in another place speaking " ^"' I will therefore be buried for their sakes that thus be in hades; I will therefore as it were with a stone strike
the whole
nature
;
of
wherein
the prisoners in
strength,
my
servant
David hath
said."
So
St
Basil
asketh,
" ^^^How we do accomplish the descent into hell.'*" and answereth, that we do it in " imitating the burial of Christ For the bodies of those that be baptized are in baptism.
St Hilary maketh as it were buried in the water," saith he. mention of Christ's " ^^^flesh quickened out of hell by himself."
And
^^^Infernum Dominus
Detulit inde
cum
destructurus adiret,
suam
"
When
the
his
THENCE
to hell to destroy
it,
he brought from
^^''Philo
^^^
j
evdaTTTeTai
tw
vSutl twv
(iaiTTiXftp.Qviov
trdcra
jipOTwv
fitTci
c^vaii,
deuTepov
C14
<5e
ra
(ToSfiaTa.
Basil, de
Spiritu
Sancto,
OduaTO^,
<}>ev
TOVTo
6 aSr]^,
w eyKpvetpvpe
cap. 15.
323
Sid
Ta<pii<s
to Qeiov
(Twfia
'(,(mi']v.
Et
non ex conceptu
trdvTa
^-'
ets
dvda-Ta(Tiv Kai
Caesa-
communium originum
fundis
terrae
cxcvii.
OLOvei
TovTM
tionem assumptse
Trinitat. lib. xi.
32*
per se etiam
Hilar, de
TvyydvovTa'i'
toutw
est.
vov^ ev dvl^peia,
ol/ce'T?js
/caSfo's
(pilcrLV
i.
fiov.
Id. Dialog,
iir.
Quaest.
325
Philo in Cantic. v.
2,
'Eya> Kad-
CLXVI.
^^^ Ilttis
euom, Kai
ovv KaTopDov/xev t))w
eh
aor\v
Tco
'Ev Kapo'ia uov dypvirvel.^ 1] Tdcpm c7Kv\vov(ra tov 5j/. inter fragin Cantic. a
KudoSov
tov \pt.-
menta Eusebii
p. 52.
Meursio
edita,
CTTov, Sid
TOV PwKTiarfJLaTOi.
o'lovel
yap
viir.]
OF LIMBUS PATRUM.
303
his
hell."
upon by adorning ourselves with virtues, and not by putting him in " For it behoved," saith he, " that this the grave again should be once done, to the end that hell might be spoiled; and it was done." And the Grecians retain the commemo-
Whereupon
the
Emperor Leo,
wisheth
in
oration
the
burial
of our
Saviour,
us
to
^^"^
honour
it
ration
as their hereof in their Liturgies unto this day Octoechon Anastasimon and Pentecostarian do testify, wherein " ^-'Thou such hymns and prayers as these are frequent didst receive death in thy flesh, working thereby immortality for us, O Saviour; and didst dwell in the grave, that thou mightest free us from hell, raising us up together with thy" ^^**When thou wast put in the tomb as a mortal self." man, the keepers of hell-gates shook for fear ; for, having
;
:
overthrown the strength of death, thou didst exhibit incor" ^-'Although ruption to all the dead by thy resurrection." thou didst descend into the grave as a mortal man, O Giver
of Life, yet didst thou dissolve the strength of
raising
hell,
it
Christ,
up
whom
that in
faith
who by thy
life-bringing
by thy
up corrupted man,
Thou who by thy three days' burial didst spoil hell, and by thy resurrection didst save man, have mercy upon " ^^^By thy three days' burial the enemy was spoiled, me."
XK(7a9, Xj0t(7T, arvveyeipai vsKpoiii,
Ta<piiv'
TLfxricTUifxev
oi)s
"
^^
Se ovk o6oj/ats
avTov
Kal
kul
dvaaTaaiv
'TrdarL
'7ra(0eV)(6s
xes"
drjvni vev'
TOV
dXK'
yeyo-
auToi/s
irepifiaWovTei
dperai^.
^"'
TJ)
rip.Tv
X^wijrpopw
eyep(Tei
aj9
<tov
dvacTTija-a^,
dda-
X/oto-T 6
<T0i.
33'
Oeos,
tpiXdvOpwrroi, oo^a
tov aoov eXeu6e/oa)(r;s, <TVvava<TTt^(Ta^ eavTw. 328 "Ec^pi^ai; adov TTvXwpOL, oTe ty tm
Tarpuy wKrjcrai,
p.vriiJ.fito
'O
T/oi;//6/ott)
Ta<prj
arov
GKvXeuira^
TOV
tov
6
dvdpunrov, eXerjaov
332
ais
6j/)tos
KaT6Tet))s"
Kal
yap
TOis
'''V
Tpiijuepm
6/c
<TOV
Ta<p7i
to'KuXfvdi]
Ttji' icr')(i)V,
eydpo^,
diiaav
xoii/
tov aoov
SecfxCov direXv-
veKpol,
vevcKpuiTai
SaVoTOS,
(re,
eKeviodi) Tct
(iacriXeia
Cvjitos,
^'C-
'^aioSoTa, ev vfivoi^
fLCV.
TifxwvTe's
fxeyaXvvo-
^(oofioTa,
tijv
io'Xi'i'
304
ANSWER TO A JESUIT
CHALLENGE.
[chap.
the dead loosed from the bands of hell, Death deaded, the
palaces
of hell voided
thee,
therefore in
and magnify
Giver of Life."
empty
all
with thy
immortal King, raising up the dead " ^^^Thou who spoiledst hell by resurrection."
Regna
Ccelum
rumpit
est.
Where, in saying that our Saviour " by his grave did break up the infernal kingdoms," and " commanded those that were buried to rise up with him," he hath reference unto that
part of the
that
history
of
the
Gospel wherein
it
is
recorded,
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 Upon which place St unto many. Matth. xxvii. 52, 5S.
Hilary writeth thus: " ^^'Enlightening the darkness of death
and shining
by
the resurrection
away the
To
Am-
brose also:
want a miracle. For when he was anointed by Joseph, and buried in his tomb, by a new kind of work he that was dead himself did open the sepulchres of the dead. His body indeed did lie
^*'
"
in
the
grave, but he
himself, being
free
among
the dead,
hell, dissolving
'Et60j)s ev
ixvYiiieico,
338
ejus
miraculo
Joseph,
Nam cum
esset unctus
a
;
^aa-iXev
Mavwre,
TOV
aSijv (TKvXevora^
t;1
Ta(pfj
(TOV.
Bibliothec.
Patr.
edit,
ann. 1589,
^35
Tom.
autem
nabat.
inter
Illuminans enim
mortis tenebras,
Ambros. de Incarnat.
cap. 5.
Hilar, in Matth.
Canon
33.
VIII.]
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 exposition of the Creed attributed unto St Chrysostom "'^^'He descended into hell, that there also he might not want a 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 Chry.sostom, doth elsewhere directly affirm which is a further confirmation of that which we have heard delivered by Ruffinus touching the exposition 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 multitude," which we meet withal in four several places of antiheads of the sermon of Thaddaeus, by Eusebius out of the Syriac records " ^^^He was crucified and descended of the city of Edessa into hades or hell, and brake the rampire never broken before since the beginning; and rose again, and raised up with him those dead that had slept from the beginning and descended alone, but ascended to his Father with a
Firsts
in
quity.
the
great multitude."
the TraUians:
33'
Descendit ad infernum, ut
a
[
av-rou
!
Nam
multa corpo-
J^ccles. lib.
cap. ult.
ra sanctorum resurrexerunt
Homil.
^38
II.
in
^'"''A\7]6u>'iSe,Kalov8oKiiai,e(j-Tavptodi],
Kai
/xeu,
Oper. Chrysostom.
ovpaviwv
Reddunt
;
corpora
rediviva
in-
ws
ruii'
daaofxdTwv
<(>v(Teu)V
iTriyeiwu S^,
sanctorum
feros
et in
occursum auctoris
penetrantis
temporalem
accipiunt
beatsE anima;
commeatum.
TLvpiov'
KaTa\Qovi(tiv oe,
tos
tou
irXjj-
\d ydp,
tov e^
aiu)-
<j>ri(rL,
TtafiaTa
Tail/
TtJbv
KeKOi/njfievwv
dveuf^^dev-
dyicov iyep6i),
I
fxt/iifxeLwu
tuiu.
V09
fii]
ck fiSTa
Kai
tcrxto-e
tou
dir'
aiwvo^
(ppayiiou,
Kai
to
fieaoToi-^^ov
II.
Krai ttJIs
aiiTOV eXvrre.
!
Ignat. Epist.
ad Tral-
fierd
TToWov o^Xov
tov
iraTepa
lian.
306
fied,
ANSWER TO A JESUIT
;
CHALLENGE.
[chat.
and died those that were in heaven and in earth and those in heaven, as the under the earth beholding him to wit, the Jews and earth, those in incorporeal natures were present at that time men as the Romans, and such those under the earth, as crucified when the Lord was
:
the
multitude
that
saith
rose
he,
for
" of the saints which slept arose^ many bodies,'''' And he descended into hades or the graves being opened. with a multitude, and brake the returned hell alone, but rampire that had stood from the beginning, and overthrew
the partition thereof."
Ma-
carius, Bishop of Jerusalem, in the first general Council of Nice: " ^" After death we were carried into hades or hell. Christ took upon him this also, and descended voluntarily into it ; he was not detained as we, but descended only. For he was not subjected unto death, but was the Lord of
death
and descending alone, he returned with a multitude. For he was that spiritual grain of wheat, falling for us into who, by the power of the earth, and dying in the flesh his Godhead, raised up the temple of his body according
;
;
to
the
for
fruit
the resur-
Bishop of Jerusalem, whose words are these: " ^^-I believe For of this I have that Christ was raised from the dead. many witnesses, both out of the divine Scriptures, and from the witness and operation even unto this day of him that rose again ; of him, I say, that descended into hades or For he did descend hell alone, but ascended with many. unto death ; and many bodies of the saints that slept were Which resurrection he seemeth afterward raised by him.''''
Macar. Hierosolym. apud Gelasium Cy6is
TOV
a.oi]V
zicen. in
al. 24.
lib. i.
cap. 23.
KaTTjXQev
e(cou(riu)s el?
yap
r)v
viroKeifjievo^ xoi
oiria(7T)s
^*^
JlicTTevw OTL
/cat
Xf)t(TT6s
e/c
veKpwv
irepl
eyrjyepTai,
TroWas yap
e/c
eyju
Td<i
TovTov fxapTvpiai,
cputv,
Te
/cat
toii/
delwv ypa-
Kul
t/c
ydp
tji/
j/oe/oos
aravTO'S fiapTvpia^
evepyela^,
tov dvatoo
I'lfiwv
irearwv 6ts
yrjv, /cat
aapKi, OS
Ty
tt)? 66ot?jtos
Se dvapdvTO'i.
KUTTjXde ydp
ets
tov 6dva-
fiei dvecTTi^rre
tov
araffiaTiKOV
avTOU vaov,
TOv,Kal
'TToXX.d (Tuip.aTa
Si'
Twv KeKoi/irifxevujv
Cyril. Hierosol.
Kara tos
dy'tMv nyepdj)
aiiTov.
Cateches. xiv.
VI n.]
OF LIMBUS I'ATUUM.
the saints
that
307
died
before our
to
all
men," saith he, " were delivered, whom death had devoured. For it became the proclaimed King to be the deliverer of those good proclairaers of him. Then did every one of the righteous say, death, where is thy victory.? O hell, where is thy sting.? for the Conqueror hath delivered us." Wherewith " ^" If it we may compare that saying of St Chrysostom were a great matter that Lazarus, being four days dead, should come forth, much more that all they who were dead of old should appear together alive, which was a sign
Saviour.
the
righteous
of the
future
resurrection
for
many
bodies
of the saints
which slept arose,''^ saith the text. And those other attr'buted unto him in the Greek Euchologue " ^^^ The monuments, or graves, were opened, and they that were dead from the beginning arose:" the Lord " descending into
:
^^'''
all
those
and called them unto himself." And these articles of the confession of the Armenians *' ^'^ 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
therein,
:
bound
with
him
at
his
**
^**
Td
fxvi)ixe~La i]veio)(di]tTav,
Kal 01 dir
yap tov KijpvxVevTa /SaffiXea twv Ka\wv KrjpvKwu yeve<T0ai \lT/!)tT?)l/. EIth Ka(TT09 TWU SlKwretriev 6 SoVaTos. eoei
Eucholog.
'O KaTa/3as
6ts
tov
/-ii/i/-
auTOu
Kal
t/cTtj/a'^as,
yap
avTw
<ras,
H.YXT6xo/Ui/ous
Sec/Uious
eXevdepoi-
fj/ius
iii
6 viKoiroioi.
Id. ibid.
Trpos cavTov
yap
dvaKaXea-dpievoi.
TO
TerapTaiou
e^eKveiv
irai/ras
AdX.apov fieya,
5aj^xas.
fxeiov /f
iroWw fxdWov to
Ibid.
^*^
KOLfxiideVTa>; (pavtjvai
cri;-
Ergo
et in
pus,
quodmortuum
Juxta
p^peumv dyiwv
in
Chrysost.
edit.
Grace,
lxxxix.
:
Intcrprcs vertit
est
et
dedit
morte resurgendi
similiter
in
se-
vitani
reduxisse.
Confess.
Armen,
Artie.
U2
308
ANSWER TO A
Of
those
JESUIt'^S
CHALLENGE.
[cHAP.
who
from hell, two there be whom the Fathers nominate in particular, Adam and Job; unto whom ^^"^Eusebius also thinketh fit that David should be added. Of Job St Ambrose writeth in this manner:
or,
as
speak,
a '^'^YLawmg heard what God had spoken in him, and having understood by the Holy Ghost that the Son of God was not only to come into the earth, but that he was also to descend into hell, that he might raise up the dead, (which was then done for a testimony of the present and an example of the future), he turned himself unto the Lord and
said,
that thou
wouldest keep
me
in
hell,
that
thou
wouldest hide
and that thou wouldest appoint me a time in which thou wouldest rememJob xiv. 13."" In which words he affirmeth that ber me. Job did prophesy " ^^"that he should be raised up at the
until thy wrath he past,
passion of our
me
he,
Lord, as in the end of this book," saith " he doth testify." Meaning the apocryphal appendix which is annexed to the end of the Greek edition of Job, wherein we read thus: "^^^It is written, that he should rise again with those wliom the Lord was to raise." Which although it be accounted to have proceeded from the Septuagint, yet the thing itself sheweth that it was added by some that lived after the coming of our Saviour Christ. Touching Adam St Augustine affirmeth, that " ^^^'the whole Church almost did consent" that Christ loosed him in hell. " Which we are to believe," saith he, " that she did not
vainly believe whencesoever this tradition came, although no
express
^*8
authority
of the
iii.
canonical
tandus
tatur.
^'''
Scriptures be
foret, sicut in fine
produced
hujus
libri tes-
Euseb. in Psalm,
5, in
Catena
Ibid.
Audito
et
VkypairTai ot av-rov
fxeQ'
ttczXiv
ava-
eo Deus,
o-T-i/o-acrOat,
vel dveaTijcre.
Clement.
cap.
^'^
6.
Constitut.
v.
Et de
illo
eum ibidem
quod credendum
etiamsi
Dominum
eam non
|
inaniter
credidisse
est,
] j
sit,
i.
cap. 8.
resusci-
Quod
in passione
Domini
Aug.
Epist.
LI.]
OF LIMBUS PATRUM.
;309
for it."
to
The
this
look
in
the
:
beginning of the
tenth
She kept him who was the first-formed Father of the world, when he was created Which would be alone, and brought him out of his sin. 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 lima terrce, " and brought him out of the
chapter of the Book of
Wisdom
of him out of his some deliverance, like that of David's, Psalm xl. 2, He brought me up out of the horrible pit, out of the miry clay, rather than unto his first creation out of the dust of the earth. So limus terrce may here answer well unto the
Arabians'
earth,
Which being placed after the bringing sin, may seem to have reference unto
which properly signifying moist by the Arabic interpreter of Moses used to express the Hebrew ^^'bl^JJi^^ which we transor
,^J^\ slime,
al-tharay,
or clay,
is
And
Book of Wisdom
may be
of the earth,
wherein
he lay
buried,
so
may
that
other
re-
was so current
in the
Church, be
Adam
The
interpretation
of
the
Church,
beside
the
which discover unto us the first ground and foundation of this tradition. In the Liturgy of the Church of Alexandria, ascribed to St Mark, our Saviour s'^'^q King, and Y(\o?,t great Christ is thus called upon: "
testimony of the Fathers,
co-eternal to the Father,
and tread down death, and bind the strong one, and
^*'
edit.
Antuerp. ann.
Bibliis edit.
item
Num.
Tt7<
Kal
TraTpl (rvv-
Fr.
p. 53 et
d.vapxe,o
tw
ctm
fernus,
biNU'.
observation,
ad hunc locum
significat
Kal
(IxjjTiCTTLKTJ
uiyXri TTJi
o-J)s
dppl'lTOV
6eoTi)Tos.
Marci Liturg.
310
ANSWER TO A
JESUIT's
CHALLENGE.
[CHAP
Adam
In the Liturgy
Latin by
^^"^He
translated into
like speech is
used of him:
"
did
undergo the cross for us, by which he raised up the first-formed man, and saved our souls from death."'"' And in the Octoechon Anastasimon and Pentecostarion of
the
sayings
as
these
rise
are
in
very
glory,
usual:
and
thee,
by thy almighty
raise
hand."
*' 359
"
and
Having
slept in
Adam
"
^*'
who
raised
up Adam of
his compassion,
&C.''"'
Therefore doth
his tetrastich
St Ambrose pointetli to the ground of the tradition, when he intimateth that Christ suffered in " ^'''Golgotha, where Adam"'s sepulchre was, that by his cross he might raise him that was dead that where in Adam the death of all men lay, there in Christ might be the resurrection
;
of
all.""
Which he
received,
as
he did
many
other things
besides,
from Origen, who writeth thus of the matter " ^"^ There came unto me some such tradition as this, that
^'^
subiit, per
'ASdfjL
ddvaTov.
^^^ 'Ir/cous
Latin.
'Aodfi
TJ;
evmr\ay)(vin
Ibid,
p. 278. b. ev So^ri, auuavacr-rijaa^ tov 'ASd/i x^'P' iravTohvvdfxio . Nov. Antliolog. Grac.
edit.
^^^
""
I
Romac ann.
'EgaiiatrTas
15'Jii,
p. 235. b.
/xvi'ifiaTos
Ubi ergo
Christo
lib. v.
tov
tous
Adam
nium
XIX.
mors omnium,
ibi in
om-
TcOi/etoxas
i'lyeipa's,
to
resurrectio.
Ambros.
Epist.
KpdTOi
CTT)iTas.
^'^^
(TVV6TpL\p^a9, Kul
TOV
'ASdfj.
dvi-
Ibid.
fin.
p. 239.
<i5s
'SapKL vTTvtitra^
Ki'ipios,
Oi/ijtos, o (ia<Ti-
\ev^ Kai
Tpu'ifiepo^
c^avco-Tij's
362 Venit ad me traditio quaedam talis, quod corpus AdcE primi hominis ibi sepultum est ubi crucifixut est ( hristus. ut
vm.]
the
OF LIMHUS I'ATKUM.
311
body of Adam the first man was buried there where that as in Adam all do die, so in Christ was crucified Christ all might be made alive; that in the place which is
;
called the
is,
resurrection
with
all
the
of the
people
by
the
resurrection
of
our Lord
it
Saviour,
unfit that
who
For there and rose again. when manv which were born of him did
suffered
all
and was
receive
men should
or
not
much
whoever else was author of the discourse upon the passion of our Lord which beareth his name, referreth this tradition of Adam's burial-place unto the report of the ^^^doctors of the Hebrews, (from whom, belike, he thought that Origen had received it), and addeth withal, that it was very fit that where it was said to Adam, Earth thou art, and to earth thou shalt return.) our Saviour finding him there, should say unto him again. Arise, thou that steepest, and stand up from the
Athanasius,
dead,
a
and Christ
further,
light.''''
^*^*Epiphanius goeth
and findeth out a mystery in the water and blood that fell from the cross upon the relics of our first father lying buried under it, applying thereunto both that
little
in
the Gospel, of the arising of many of the saints, (Matt, xxvii. 52), and that other place in St Paul, Arise, Which strange specuthou that steepest, &c. (Ephes. v. 14).
lation,
multitude at the
was received by the and for how little reason, he that lists may read in the fourth book of St Jerome's Commentaries upon the 27th of St Matthew, and For upon this in his third upon the 5th to the Ephesians.
with what
great
applause
it
first
delivery
of
it,
first
point,
of Christ's
descent
in
into the
hell
of the grave,
Origen.
ouSe
sicut in
Adam omnes
moriuntur, sic
;
ut in loco
est,
xxxv.
oufie
363 "OOci/
humani
generis resur-
tiv
dWov
Tou
roirou aTUV/jouTai,
"
eis
tov
rectionem inveniat
ibi
cum populo
universo
'Aoci/x
elvai Tdf\>oi>.
Athanas.
Hseres.
passus est
et resurrcxit.
Inconveniens
in Passion, et
^'''
Crucem Domini.
contra
enim erat, ut cum multi ex eo nati remissionem aeciperent peccatorum, ct bcneficium rcsurrcctionis consequeientur, non
magis ipse pater omnium hominum hu-
Epiphan.
ad
Tatian.
ct
xi.vi.
'
Eustochii
i.
Epist.
Tomo
Oper.
312
ANSWER TO A
JESUIT's CHALLENGE.
[cHAP.
and the bringing of Adam and his children with him from thence, we have dwelt too long already.
that as hades
In the second place, therefore, we are now to consider and inferi^ which we call hell, are applied
interpreters of the holy Scripture to denote the place
by the
(in
whose language, as being that wherewith the common people was acquainted, the Church also did use to speak,) the same terms do signify ordinarily the common lodge of souls separated from their bodies, whether the particular place assigned unto each of them be conceived to be a
habitation of bliss or of misery.
said
to be the
For
as
is
common
all
is
not
in
one certain
all
when the heathen write, their meaning shut up together in one and the
pit
;
so
but in general only they understand thereby translation of them into the other world, the extreme the parts whereof the poets place as far asunder as we do heaven
selfsame
;
room
and
hell.
^"^^
like of,
And this opinion of theirs St Ambrose doth well wishing that they " had not mingled other super"
^^'^That
souls
departed from their bodies did go to a^j/?, that is, to a place which is not seen ; which place," saith he, " we in Latin
call
infernusy
" ^' The So likewise saith St Chrysostom and poets and philosophers, and
:
alike,
mankind, do herein consent with us, although not all and say that there be certain seats of judgment in hades ; so manifest and so confessed a thing is this." And " ^^^ The Grecians were foolish in many things, yet again
:
inutilia miscuissent.
uipLoKoymxevov
to
Trpa-yfid
ecrTi.
quod
li-
^^*
ToaravTa
e\i']pri(Taii
"E\X?7ve?,
dW
fieTa
beratEE
terent,
TOUTOV OVK
Kai ouTOis
dW
el
eSwKav Tiva
TavTa
'AXXa Kul "EX\r;i/6S Kal ^dp^apoi,
kul
<f)i\6(TO(poL,
(iiov,
ev a5ov,
xj/riffiov^,
Kai
epu)-
Koi
iroiriTal
Kai
irav
Kav 'lovSaiov9
dvdpcoTTwv yej/os
jj^ii/,
<tvixcj>(ovov(tiv
ev tovtoii
elvai
TijVtjs-,
ei
Koi
firi
ofxoidJ^,
Kai
<f>a(nii
Kov,
ai<rxvvdr\<TeTaL
Vlll.]
OF LIMBUS PATKUIM.
not resist
the
313
If,
did
fore,
they
truth
of this doctrine.
thereis
and accounts, and seats of judgment in hades, and punishments, and honours, and sentences, and judgments. And if thou shalt ask the Jews or heretics, or any man, he will reverence the truth of this doctrine and although they differ in other things, yet in this do they all agree, and say that there are accounts to be made there of the things that be done here."" Only among the Jews the " Sadducees, which ^'^''say that there is no resurrection, neither angel nor spirit, rets- kuO' aoou Tifxcopia^ kuI rtjucts avaipovai, take away the punishments and honours that are in hades,'''' as is noted by '^'''Josephus. For which wicked doctrine they were condemned by the other sects of the Jews, who generally acknowledged that there was niQ^irin ub)^ olam harmeshamoth, (for ''' so do they in their language until this day call that which Josephus in Greek termeth hades), that is to say, the world of spirits, into which they held that the souls were translated presently after death, and there received their several judgments. The same thing doth Theodoret suppose to be signified by that phrase of being gathered to one''s people, which is so usual in the word of God. For it being said of Jacob, before he was buried, that he gave up the ghost, and was gathered unto his people. Gen. xlIx. 33, Theodoret observeth, that " Moses ^'"by these words did closely intimate the hope of the resurrection. For if men," saith he, " had been wholly extinguished, and did not pass unto another life, he would not have said, He was gathered to his people.'''' So likewise, where it is distinctly noted of Abraham, Gen. xxv. 8, 9) first, that he gave tip the ghost and died, then, that he was gathered to his people, and lastly, that his sons buried him. Cardinal ^'^Cajetan and the Jesuit ^^Lorinus interpret
a certain
after
this,
3''
aXXo is oia(pipovTouTM Travra (TVfji(f)uivuv<Ti, Kai Xeyovaiv eli/at twv evTavda yeyevt]Tat,
EliasLevitainTischijVerb.Dbiy N3n
aW
iv
^"^
Aid TouTwu
Toiiv
\oywu
>;i/i^aTo
tjji/
El
/jli}
fxiviov
euQvva^ iuei.
Chrysost.de Fato et
TaTracn
Si.e(f>detpovTo, Kai
(3iov,
Tom.
vi. p.
!574,
fieTepaivov
TTjods
ouk dv
elire,
'^'"'
Gen.
lib. ii.
; ;
314
the
first
ANSWER TO A JESUIT
CHALLENGE.
[chap,
body and soul body and the third of the disposing of the body parted from the soul. Thus the Scripture"'s speech of being gathered to our people should be answerable in meaning to the phrase used by the heathen of " descending into hell," or " going to
of the parts of the whole
consisting of
hades
which,
as
^'^Synesius
noteth
out of Homer,
was
by them opposed
tj/ aKpif^ea-TaTrj
aTrooXeia, to
a most abso-
as well of the soul as of the body. forasmuch as by that term " the immortality of the soul" was commonly signified, therefore doth Plato, in his Phaedo, disputing of that argument, make this the state
lute extinguishment
And
" ^'''Whether the souls of men deceased be in hades or no.?" and Olympiodorus, the Alexandrian deacon, affirmeth of Job, that he delivered " ^"the most excellent doctrine of the immortality of the soul," by teaching, " that
of his question:
souls
together
with
their
bodies,
but
do remain
also of
our ecclesias-
tical writers do from thence fetch a difference betwixt death and hades. " "'"^You shall find," saith Theophylact, " that there is some difference betwixt hades and death namely, that hades containeth the souls, but death the bodies. For The same we read in ^'^Nicetas the souls are immortal." Serronius*'s Exposition of Gregory Nazianzen's second paschal Oration. Andreas Caesariensis doth thus express the differ" ence ^-"Death is the separation of the soul and the body but hades is a place to us invisible, or unseen and unknown, which receiveth our souls when they depart from hence." The ordinary gloss, following St Jerome upon the 13th of
;
:
375 37
Nam
al
Theophy-
x/zux"'
lact. in
2'^ ilia
Cor, xv.
difFerunt
TeKevTricrdvTwv toov
oli
;
Hoc
mors
et infernus,
quod
Nicet.
in Gregor.
^'"'
fto-jjyeiTat fxadTifia.
uiv ciSdcrKei,
QdvaTo^
d(f)avi9
i]fjLuiv
fxt]
(TwairoWvadaL tois
XX.'
61/
crai/xacri
Tas
<rw|xaT0^i^
afijjs
6e
tottos
jj/xIi'
a'eiot/?,
\\/vxai,
fioov
TvyxdveLv.
(5.
Olympiodor.
et
rjyovv
^j/v)^d's
Kai
ayi/uxTTos,
Tas
jxeuo^.
Andr.
in
edit.
ApocaGraec.
mortis discrimen
videlicet,
quod
lyps.
ani-
Commentar,
mas
63 Latin,
III.]
OF LIMBUS I'ATllUM.
is
315
is
that
is
sepasouls
body
hell
that
the
are included either for comfort or for pain. The " ^'~soul ffoeth to hades,''' saith Nicetas Choniates in the proem of his history, " but the body returneth again
into those things of
which
it
was composed.""
Caius, or who-
ever else was the author of that ancient fragment which we formerly signified to have been falsely fathered upon Josephus, holdeth, that " ^''Mn hades the souls both of the righteous
and unrighteous are contained;"" " ^-'but that the righteous are led to the right hand by the angels that await them there, and brought unto a lightsome region, wherein the righteous men that have been from the beginning do dwell, and this we call Abraham"'s bosom,"'"' saith he ; whereas " the wicked are drawn toward the left hand by the punishing angels, not going willingly, but drawn as prisoners by violence.""
observe
how he frameth
his descrip-
tion
the
poets
Hac
iter
Elysium nobis:
The right hand path goeth underneath the walls of Pluto deep That way we must, if paths to paradise we think to keep The left hand leads to pain, and men to Tartarus doth send."
^'*'^as
For "
we do
the
allot
unto good
men
unto
a resting-place
their
in
paradise,
so
Greeks
do
assign
heroes
the
""
IMors est
qua separatur a
corpore.
(pwTeivov, ev
to
oi
air
oe ddtKot.
eU dpicTTepd eXKovrai
ovkctl
/nexa
viro
dyir.o-
xiii.
ycXtov KoXaarwv,
(i&ov
(3e(3ijKev
i;
CKovcriioi
u5s
Kat Tov
es
pevufievoL,
dXXd
Ibid.
/Stas
OLff/xioi
eXKOfievoi.
fia
eTraXLVopofxiio-e.
Nicet.
init.
His-
385
cum
toriae.
3I!3
Platonis
llfpl gc aSoV, iv
(U
(TUVt)(OVTaL
\]/v-
)(^a.l
ciKalwv Te
Kai
dolniov,
dvaynaXov
"Qarirep
tj/ieis
Ti]v
qv
irapaSeio'w
ciirclv. (!aius, in
-rots
Tpijitjv,
"I'jWiji/e?
Tas
fiaKaprnv
vi)(Tovi
Kctl
to
yuoyovjievoi,
Kai
inro
tCdv
e(j>t<TrwTtov
\]XvtTtt)v
TreSiov,
Jo.
Tzclz. in Hcsiod.
iiyov-
E^y-
316
ANSWER TO A JESUIT
CHALLENGE.
saitli
[chap.
Tzetzes.
And
Fortunate Islands and the Elysian fields,"" as the Scripture borroweth the term
of
^*'
Tartarus
from the heathen, so is it thought by "''^Tertullian and Nazianzen, that the heathen took the ground ^^^ Gregory of their " Elysian fields" from the Scriptures' paradise.
To
heap up many testimonies out of heathen authors to all souls went to hades,
either
punishment or reward according would be but a needless work, seeing none that hath read any thing in their If any man desire to writings can be ignorant thereof.
may
to
repair
to
Plutarch's
conso-
Discourse
written
the
irepl
testimonies
of
^''"Pindarus
and
is
many
others
alleged,
Twv
ev(Te(ie(Dv
in hades.
in that
expressed
:
"
^^'
In
is
way of
Which
^"^Lac-
by ^^-Theodoret
as the like,
in
commended
for
by
pronounced to be consonant to the doctrine of the But as in this prophets and the verity of our religion. agreed together both among themselves and fireneral thev
tantius
sorts of
number among
another
them,
wherein
they
dissented
as
So we see, for example, as they did from the truth itself. some of them in the by ^^Hhat the best souls are placed
company of
*^^
ii.
their
gods
in heaven,
by
and. Stromat.
4.
388 389
Gra5c.
et
auctorem
libri
de Monarchia
Basilii.
28"
Olymp. Od.
ii.
ubi etiam
eu aoov
tuji;
lib. viii.
393
jui$0;uev*
/3(i/
Kai yap Kad' aoi]V Ouo T/0t/3ous voMiav OLKaitov, eTepav 6' ctcreell/' o56v. Diphil. apud Clem. Alex-
Lactam. Institut. lib. vii. cap. 7394 Vide Tertullian. de Anima, cap. 54, 55, et IMacrob. in Somn, Scipionis, lib. i. cap. 912.
VIII.]
OF LIMBirS PATRUM.
317
lower
air,
:
the earth
yet
one hades,
who
soever goeth
in
hades not initiated and not cleansed shall the mire ; but he that cometh thither purged and
shall
initiated
dwell
with
the
gods."
is
So Zoroaster,
the
great
this
in the East,
things of the
These things wrote Zoroaster, the son of other world: Armenius, by race a Pamphylian, having been dead in the war, which I learned of the gods, being in hades,'''' as Clemens Alexandrinus relateth in the fifth book of his Stromata where he also noteth, that this Zoroaster is that Er, the son of Armenius, a Pamphylian, of whom Plato writeth in the tenth book of his Commonwealth, that being slain in the war he revived the twelfth day after, and was sent back as a messenger to report unto men here the things which he had heard and seen in the other world. One That he saw certain ^^ gulfs part of whose relation was this beneath in the earth and above in the heaven opposite one to the other; and that the just were commanded by the judges that sate betwixt those gulfs to go to the right hand up toward heaven, but the wicked to the left hand and downward. Which testimonies ''''Eusebius bringeth in, among many others, to shew the consent that is betwixt Plato and the Hebrews in matters that concern the state
^''"
;
:
"
395
iii.
Antholog.
Eis
lib.
i.
cap. 37.
and
lib.
'Ap/ievlov,
fi(o
to yeVos
Ti dfiipvXo'} ,
ei/
iroXe-
cap. 6.
K'oii/oi/ rtf!t;ii
Trdi/rfsi/^ouo-t
|
-reXcuTii'tras,
ocra
iv
<i'5t;
yevoftevo?
PpoToi.
396
^
^j,
"Q^
(^^^^T-oj ^,j
dTe\e<TToi eh
indeque apud
aoov
Se
d<pLKi]Tai.,
ev ^opfiopio KeiaeTai' 6
[
KiKadapfjieuo^
-re
Kal
/uexa
f.
TereXecr/ici/os,
eKetcre
dcf^iKOfiet/o^,
deuiu
oifcrjtret.
3^"
lib. xi. p.
and 380.
a.
330.
o
lib.
ii.
Vide
et
Taoe
a-uveypaxj/e
Ztopoa'o-Tpjj?
318
Next
ANSWER TO A
to
JESUIt's
CHALLENGE.
whose
[cHAl'.
Zoroaster
cometh
Pythagoras,
:
golden
iXevOepov
eXOr)^,
*'
When
heaven,
not
subject
So Epicharmus, the
dead
:
scholar of Pythagoras
shalt
suffer
"
^"^
no
evil
when thou
thy
spirit
shall
And
Pindarus
" *"^The
souls of
under the heaven (or under the earth) in under the unavoidable yokes of evils; but
heaven, do praise that
with songs and hymns."
great blessed
One
" conjoined
in the
same dwelling
these
Greek
yrj KaXu(p9r]vai
ets
veKpov?,
acpiKeroy
ttjOO?
'OOev
o'
eKacTTOv
to
croiifx
RvTavO
aireXOeiv,
o
els
TTvevfxa /mev
alOepa,
To
"
Suffer
a-wfxa
yriv.
now
return
again
to the earth."
^^
And compare
like
Latin of
Lucretius
In terras; et quod missura est ex setheris oris. Id rursum coeli rellatum templa receptant.
**"
cum Comov
ttceOois
'
ois utto
/3"Ji'
^euyXois dcpvKTot's
KaKwv
evae-
Eucre/??is
vSi
y' ouokv
Pindar, ibid,
et
doret. in Therapeutic,
'"'^
ad Grfecos,
lib. iv.
'^vxai
^' darelScov
inrovpdmoi
{al. utt'
\
Stromat.
'""*
VIII.]
01'
LTMBUS PATRUM.
319
" For that which was before of the earth gocth back again and what was sent down from the heavenly regions, that do the temples of heaven again receive trans;
mitted thither/'
Cicero, in his Tusculan Questions, allegeth the testimony
approving the common fame that " Romulus And in the sixth did lead his life in heaven with the gods." 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," saith he, " is the way to heaven, and into the
of
'"''^Ennius,
lived, and are now loosed from their body, do inhabit that place which thou seest," pointing to the galaxias, or milky circle, whereof we read
thus also in
'-
Manilius
An
fortes anima;,
dignataque nomina
suis, terrajque
coelo,
Corporibus resoluta
remissa;
coeluni,
Hue
the
whom Johannes
of the
Philoponus doth reason thus, from word: " ^^"If they pass through the
then this
;
galawias, or
or hades,
milky
is
circle,
should
be
that
ai^rj^,
that
so
in heaven
?''"'
which
the
is
lightsome
To
other
opinion
would
or
to
peradventure oppose
other
common
signifieth
derivation of the
to
which
please,
or that which
'"Plato
'"'''
Romulus
in
coelo
cum
i.
diis
agit
orbem lacteum
nuncupatis.
*^" JVIanil.
'*"'
Ibid.
Omnibus
'H 65os
ecTTL
^la'iropev-
Damasc.
Id. in
Somnio
Scipionis.
Ea
hunc
6 ovTio {pwTeivoi
Philopon. in
et cor-
b"A.8i]<s, ta 'lEpfio-
dore inter
voWov
Sel diro
vofidadai'
dWd
ttoXu fxaXKov
320
ANSWER TO A
JESUIT's CHALLENGE.
[CHAP.
e't^euai,
from
good things
Soul,
Socrates
by
maketh him
use the
this life:
" *'-The
noble,
being an invisible thing, goeth hence into such another to hades, in truth, unto pure, and invisible place
;
presently
go."
God; Which
whither, if
God
will,
place
is
alleged
"'"in
The
tale
also
which Socrates there telleth of the " *'^pure " pure heaven," though it have
a number of toys
to have been taken
added
to
it,
as
tales
use
to
have,
yet
the
rest
Land
Origen referreth us to
affirming that
"
*^^they
this tale
who handle his writings more gravely do expound 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
when he
in
all
that leadeth
is
his
life
righteously
and
holily
shall,
free from evils; but he that leadeth it and impiously shall go unto the prison of punishment and just revenge, which they call Tartarus." Which Theodoret bringeth in to prove, that "*'** Plato did
happiness,
unrighteously
iravTa
tovtov
vtto
yopovvTe<i fxvdov
(f>i.\o(r6(f>ov
ol
(refiuoTepov to.
tov
TOV
apud
|
c^eiKifCpoTei
oujyovvTai.
p. 362.
Origen.
*^'
Celsum,
'jj
^^ ^I'X'' "P">
''"
deidei,
to
ets
P'lov
SieXdovTa Kal
oariws, eTreiSdv
TeXev-
a6ov
tus
Ttj(rri,
eh
6V
irdcrri
QeoV
efif]
01,
Ttj
to t^s
5ij
Ticreai^
Te
apud eund.
lib. xi.
in
TdpTapov
p.325.
*'* 'Ei/
\\/v^fji
ddavaaiai
Trj
Tcov
ovSev
^o'^ti-
UXaTuiv
^tetrTjj/ie
ydp
'E)3/3atois ev AlyiiirTw,
twv
Kpo<^r\-
Ibid. p. 323.
etrt\Kovcre.
Theolib.
"1* Plat.
41G
Therapeutic, ad
Grasc.
xi.
p. 155.
VI I r.]
OF LIMBUS I'ATIIUM.
321
men
For being conversant with the Hebrews,"" saith he, " in Egypt, he heard without doubt the oracles of the Prophets;" and "'"taking some things from thence, and
hades.
mingling other things therewith out of the fables of the Greeks, made up his discourses of these things." Among which mixtures, that which he hath of the Fortunate Islands is reckoned by '-"Theodoret for one; whereof you may read
^=^'Hesiod, ^"Pindarus, ^"^Diodorus Siculus, '-'Plutarch, and '-^Josephus also, who, treating of the divers sects that were among the Jews, sheweth that the Essenes borrowed
in
this
pleasant
beyond the
he noteth
ocean
^^'^
But
place
the Pharisees, as
elsewhere,
were given to the good, and punishments to the wicked, was " under the earth ;" which, as ^^'Origen doth declare to have been the common opinion of the Jews, so doth Lucian shew that it was the more
vulgar opinion
wherein
both rewards
among
the Grecians.
^^"^
the
common
multitude,
whom
people, being persuaded of these things by Homer and Hesiod, and such other fabulous authors, and receiving their poems
for a law, took
eartli."
hades
first
to
The
original
" ^^'^The bodies falHng; into the ground and being covered with earth, whence they are said to be interred, men thought that the rest of the life of the dead
derived from hence:
''"'
To
fiev
<5e
e/c
Tu>v
trepi
EWijvi/cajf dvn/j.l^a'i
Toii^
auTous
/caXcus
Ta
TovTwv
cTroiiiVaxo
\6yov<;.
Ibid,
p. 166.
*2o
*-'
pejSiwKOTwv.
Ibid. p. 157.
lib. V. p. 267.
"2"^
Hesiod. in "Epy.
Pindar.
'O
fiev Sti
TroXvi
<'i/xt\os, oi)s
lOioJxas
"22
Olymp. Od.
ii.
et Gra;c.
01 aro(pol
Ka\ov(nv,
'Ofxi}pu>
tc Kal 'ttcioSio
'Trepl
Scholiast, ibid.
"23
"2'>
Kal xols
lib. iii.
aWots
fivdoTrouni
tovtuu
fiadvu
Diodor. Biblioth.
avTwv,
lib. ii.
"29
TOTTov TLVa
I'nrd
Tf]
ytj
"25
"AiSriv vTrei\ii<paari.
Lucian. de Luctu.
i//'uxa'
auTOis eivai, Kai vvo x^o^o^ <''Kaiwa-CL<i Te ku'l Tijuas, ols dpcTpi^ t; KaKiai
irto-Tis
tectis, ex quo dictum humari, sub terra censebant reliquam vitam agi mortuorum ; quam eorum opi-
ycyovc.
Id.
An-
nionem magni
lib.
i.
auxerunt poeta;.
ycvctrei
n>(\(K"oy
<5t
TO
(T\cl)6v
ana
322
ANSWER TO A JESUIT
:
CHALLENGE.
[chap.
was led under the earth upon which opinion of theirs," saith he, " great errors did ensue, which were increased by
the
poets."
had
some
relation to
kind of learning.
made moveable
time were not now, that they might be set to any elevation of the pole, but were ^^' fixed to the elevation of SG degrees, which was the height of the Rhodian climate. Secondly. The horizon which divided this sphere through the middle, and separated the visible part
First.
The
material spheres in
ancient
in
commonly esteemed the utmost bound of the earth, so that whatsoever was under that horizon was accounted to be under the earth. For
of the world from the invisible, was
doctors
people, nor yet some of the learned Church, (as ''^^Lactantius, ""^^St Augustine, ^^ Procopius, and others), could be induced to believe that which our daily navigations find now to be most certain, that there should be another southern hemisphere of the earth inhabited by any antipodes that did walk with their Thirdly. The great ocean was feet just opposite unto ours. supposed to be the thing in nature which was answerable
neither the
common
of the
Therefore
'"^"^Theon,
it
^=^'
is
observed by
"^^Strabo that
Homer, and by
Achilles Tatius,
and others, that Aratus and the rest of the poets do put the ocean for the horizon ; and thereupon, where the astro^^^
Ho-
Kai eis
TO
lib. vi.
TOUTo
436
O/Oi^O)!/
Xeyo/itvos.
II(0OS yU'P
TOVTO TO
ev KXi/xa Kal aL
KpiKWTal
uL
<T(paipai,
KaTatjKevaXpvTaL Kal
in
Xeyet ttol^tikw^.
'Q/i-eai/os
Theon
in Arat. p. 6.
cTTepeai.
Geminus
Phjenomen.
yap
6 bpi\wv.
cap. 13.
'2-
Paris.
lib. iii. cap. 23.
"^^
Lactant. Instit.
433
Aug. de
^^ Procop.
''35
yap
ad quern
i.
e'x^'
tijv
Gram-
yriv, dtp ou
dfaTeWeiv Kai
eis
ov bvveiv
Q.Keavo'S iffTi
producit
evvo^i/xaTL-
boKel
Ta
avTov KaXe7.
edit. Florent.
Kw% TijV ovpavlav crcpdlpav KUTa iaroTijTa Tov t;";? yF]^ iTriiredou, Kal Te/nvwv oiX'7
KciT
p. 115, de 0 TTon^Tai
eirivoiav avTov,
ei'i -re
to
virep
yvv,
nu.]
01'
i.iMnus I'ATUuar.
323
nomers say that the sun or the stars at their setting go under the horizon, the common phrase of the poets is, that they do tingere se oceano, dive themselves into the ocean. For as they took the earth to be but half a globe, and not a whole one, so they imagined that demi-globe to be as it were a great mountain or island, seated in, and environed round about with, the ocean. Thus the author of the book de Mtmdo affirmeth that "*^the whole world is one island, compassed about with the Atlantic sea;*" and Dionysius Alexandrinus, in the beginning of his geography,
Mfjycro/xat
Orpheus, ec
this
that
place
of
Q/ceai/oto,
O? yaiav
oivrjcn
Trepi^ ^X^'
afKpieXi^a^'
or,
as
^^^
Achilles
in his 'Tpi-^dovia'
And
this
opinion
of
theirs
the
Fathers
of
the
Church it had
and cxxxvi. 6, and such other " "^That the whole earth," saith Procopius Gazaeus, " doth subsist in the waters, and that there is no part of it which is situated under us void and cleared of waters, I suppose it be known unto all. For so doth the Scripture teach Who stretcheth out the
2,
Scripture.
"On
Kai
t)
'''-
Quod autem
est,
KaXov-
6aXa<7(r>)9
irepippeofj.fi/r].
AristOt.
nos sita
om-
de Mundo, cap.
*'''
3.
nibus notum
tura.
Nam
sic
docet scrip-
Citat.
cum
p. 115.
**"
'"'"
Achill. Tat.
Nee
i.
X 2
324
ANSWER TO A JESUIT
waters
;
CHALLENGE.
[chap.
and
again,
it
He
earth
upon
is
it
the seas,
fit
and prepared
upon
the jloods.
we should
under us
is
in-
habited,
The same
collection is
rius,
"^
Chrysostom, ^^^Caesa-
and
others.
heathen that the ocean, supplying the place of the horizon, did " **^ separate the visible world from the kingdom of
hades ; and therefore, that such as went to hades,'''' or the world invisible to us, " must first pass the ocean ;"" whence
that of
^^'
Horace:
Nos manet oceanus circumvagus arva, beata Petamus arva, divites et insulas
:
:
there,
as the
or
north pole
is
by us
here,
according to that
of
Virgil in his
Georgics
:
Hie vertex nobis semper sublimis at ilium Sub pedibus Styx atra videt, manesque profundi.
Fifthly. As they held that hades was for situation placed from the centre of the earth downward, so betwixt the beginning and the lowest part thereof they imagined as great a space to be interjected as there is betwixt heaven and earth. So saith Apollodorus of Tartarus, the dungeon of torment: " ^^**This is a dark place in hades, having as great a distance from the earth as the earth from the And Hesiod, in his Theogonia, agreeably to that heaven." which before we heard from Homer
:
Too'croi'
evepO
vtto
cltto
airo yair}^'
Vaov
^ Hilar,
^^
yap t
ii.
yt]^ e?
iapTapov
rjepoevra.
in Psal.
Homil.
ter congessit.
XII.
**^ Caesar. **^
lib.
Od. xvi.
tV
***
ToTTOS ^ OXITOI
e^6/3tO0J)S 60-TtV
Hap' wKeavov
oh o'lKeZv XeyetrQai,
ej^coy SidcrTijfia,
Tov SiopiXfiVTa Tov vorjTov tottov diro Ttji TOV adov Pa(ri\eLa9' ov Kal irpooTov
TrepaiovaOuL tov<s
eis ciSov iropevofxivov^.
ovpavov
i.
jT].
ApoUodor. Biblioije'/oos
thec. lib.
**^
To
oh fiddoi
TO TToWov TOV
Ta'/OTa/oos
Hugone Sanfordo
citatus,
qui complura
Xoyiai.
III.]
OF LIMUUS I'ATUUM.
is
;
325
heaven
is
"
It
as
for
far
beneath
is
the the
earth
as
from
the
earth
thus equal
distance from
that of Virgil
the earth
unto
dark Tartarus."
in
Whereunto
may be added,
Turn Tartarus
ipse
Quantus ad sethereum
coeli
suspectus Olympura.
that sink-hole steep,
Then Tartarus
itself,
see
to
how high
it,
the
heaven
as
is
over
us
when we look
thence
so
upward
tarus
to
Tar-
should
be twice
poet"'s
deep again.
to be,
if
For
will
conceive the
meaning
I
we
These observations,
doubt not,
all
will
be censured by
;
many
to
but
the intelligent
easily
discern
how
to understand in what sense the and Christian, writers did hold hades to be under the earth, and upon what ground. For they did not mean thereby (as the schoolmen generally do, and as ^^' Tertullian sometime seemeth to imagine,) that it was contained within the bowels of the earth, but that it lay under the whole bulk thereof, and occupied that whole space which we now find to be taken up with the earth, air, and " *^-The inhabitants firmament of the southern hemisphere.
hereby he
may be
led
of which
affirmed
infernal region and vast depth" are thereupon by St Hilary to be non intra terram, sed infra terram, " not within the earth, but beneath the earth." And this proceeded from no other ground but the vulgar opinion,
that the southern hemisphere of the earth was not inhabited
living men, as our northern is insomuch that some of the heathen atheists, finding the contrary to be true by
:
by
the discourse of right reason, endeavoured to persuade thcm"" Ita apud Pindaruni, in Olymp. ()d. KUTa yds, exponit scholiastes,
et in ipsis visceribus ejus abstrusa
profun-
II. illud,
ditas.
^5-
TovTeaTL kuO' aoov. "' Nobis inferi non nuda cavositas nee subdivalis aliqua niundi sentina crcdunviro yTjv,
tur, scd in fossa terra; ct in alto vaslitas,
Hilar,
in I'sal. xcix.
326
selves
at
all.
ANSWER TO A JESUIT
CHALLENGE.
[a
from thence that there was no such place as hades " ^^'^Lucretius for the greater part,"" saith Servius,
" and others fully teach, that the kingdoms of hell cannot as much as have a being- For what place can we say they have, when under the earth our antipodes are said to be? and that they should be in the midst of the earth, neither
will the solidity permit nor the centre of the earth.
Which
earth, if
be in the middle of the world, the profundity thereof cannot be so great that it may have those inferos within it, in which is Tartarus, whereof we read.
it
Quantus ad sethereum
coeli
suspectus
Olympum."
But Christian men, being better instructed out of the word " ^^*If thou dost of God, were taught to answer otherwise.
ask me,"" saith St Chrysostom, " of the situation and place
of Gehenna, I will answer and say,
that
it
is
seated some-
where out of this world,"" and that " it is not to be enquired in what place it is situated, but by what means rather it may be avoided."" In the dialogue betwixt Gregory Nyssen and that admirable
woman Macrina,
this
first
point
is
" *^^Where
is
is
proposed by Gregory in this manner: that name of hades so much spoken of, which
so
much
all
treated of in our
common
heathen
conversation, so
much
in
the
writings
which
own, into men think that the souls are translated from hence
both
of the
and
our
hades.''"'
For you will not say that the Whereunto Macrina thus replies
hunc aliquo
esse positam.
alii
Non
ergo
erit
quo
sost.
quidem posse. Nam locum ipsorum quern possumus dicere, cum sub terris dicantur esse antipodes ? in media vero terra eos
esse,
terrsB
ChryOper.
Latin.
***
qua; terra
in
ev Tf] avvyideia
tov
medio
quibus
est
irepKpepo-
Bis patet in
tantum, &c.
Servius in jEneid.
fxeTavi<n aoSai.
VI.
*'*
aSriv Xeyois.
Tom.
ii.
debo,
dicamque
extra
terrarum orbcm
Oper. p, 64L
VIII.]
OF
LIAII5US
PATRUM.
327
"
^^*It
;
much heed
to
my
soul
speech
when
spake of the
translation
of the
from that which is seen unto that which is invisible, I thought I had left nothing behind to be enquired of hades. Neither doth that name, wherein souls are said to be, seem
to
me
to
signify
or in
the holy
which is invisible and unseen." Thereupon it being further demanded, " ^"How then do some think that a certain subterraneal place should be so called, and that the souls do lodge therein ?" for answer thereunto it is said, that there is no manner of difference betwixt the lower hemisphere of that as long as the the earth and that wherein we live
;
is
yielded
place
unto,
thereof;
soul,
position
is
proper
to
bodies,
and the
in
10,
being incorporeal,
hath
no
need to be
detained
ii.
certain places.
Then
name of Jesus, being largely scanned, this in the end is laid down for the conclusion: "*''** These things being thus, no man
of those under the earth that should how at the
forasmuch as the
air
no part thereof found naked from the covering of the Both these opinions are thus propounded by "^^Theophylact, and by '""Hugo Etherianus after him: "What is
is
air."
^^^
A?)\os el
Trji/
\6yw.
ovokv
ydp SK tov
optofieuov ttjOos
\|/^u)(>)s
to
TOW
dipo'i
iravTa^oQev TrpLKe^vfLevov
eiTroucra,
dTToXeXoLwevai
ovoe
eis
to
t'l
irepl
fxoL
Tou adov
X,i]Touixevov.
dWo
Ibid. p. 644.
459 fp^
^^.
rtojjv
avTov
<5e
<^)a<rt
CIS
to 6vop.a tovto ota(T?)/xaiTos xlfv^di yivecrOai Xeyovtri, TO deto kuI dcpavei fieTeIbid. p.
Ttiw diro
TOV 6/i<pauov^
/xeTaiTTaiTiv
(iy^pi
CIS
TO
Tiji
ei>
\\/vyJ]^
aSiju
i(pa(rav.
?/
Xovaw
42.
{fort. iieTOLKi)(Tiv).
Ml,
p.ev
yap
(TwpaTi ecTTiv
i|^U)(jj,
ivepyeiwV
fxe-
Kat
TTois
TOV
inro\P6viov
^'opov
\
auTw
;
//i))(a9
TravSoxeveiv
&C.
dv
<i.Oi\v.
Theo-
Tiv
i|/*(is
twu uaTay^oviuw
'
rum, &c.
328
ANSWER TO A JESUIT
?
CHALLENGE.
is
[chap
place under
hades or hell
the earth.
Some
is
say
that
it
it
a dark
is
unseen and
is
in the
body,
seen
by
invisible,
and
this did
So where
the
author of
Hierarchy
defineth death to be a
to
rjiiiv
invisible
to
Maximus
some do affirm to be hades, that is to say, an unseen and invisible departure of the soul unto places not to be seen by the sense of man." Hitherto also may be referred the place cited before out of Origen in his fourth book Trepl a.px<^v, which by St Jerome is thus delivered: " ^*^'They who die in this world
^"Hhis invisible
that
"
thing
^'*~
by
the
separation of the
flesh
and the
soul,
according to
in
hell."
divers places
he meaneth indefinitely the other world, in which how the souls of the godly were disposed he thus declareth in another place: " ^"^^The soul
hades,
inferi,
Where by
or
hell,
is
translated unto
as
it
either the
bosom of Abraham,
as in
shewed
in Lazarus,
or paradise,
or yet
if
the cross;
God know
God
passing
city
of
may
receive
within
it
apud
inferos obtinent
lib. iv.
in corpore, per
Origen. de Principiis,
apud
teneet
pore disce-ssum
est,
omnibus modis
Hugo
ab
Etherian.
cap.
corpores caecitatem,
de Animar. Regress,
11.
^'"
Inferis,
Touxo TO
riSi]t),
de cruce credidit,
si
Toy
-TTous
yevofxevov tj/s
Maxim,
Supra
In
p. 201.
anima Deo credens, et perveniens usque ad flumen illud quod laetificat civitatem Dei, intra ipsum sortem
quae transiens
"'
isto
mundo
et
promissa' patribus
iiacrcditatis
accipiat.
paratione carnis
Vlll.]
OF LIMUUS I'ATKUM.
unto the Fathers."
329
state
iiiised
we have shewed, were not so thoroughly resolved. At this time all the question betwixt us and
is,
the
their
Romanists
the body,
whether
after
the
faithful
be
received
into
removal out of " purified to the point," as Allen speaketh, in the furnace of purgatory but in the time of the Fathers, as St Augustine noteth, the " ^"^ great question was, whether the receiving" of them into those everlasting tabernacles were "performed presently after
their
upon
or
first
this
life,
or in the
And
so
concerning
hell
the
question
all, good and bad, same St Augustine is a witness also, who upon that speech of Jacob, Gen. xxxvii. 35, I will go down to my son mourning into hell, writeth thus: " '6It useth to be
whether
the
what manner hell should be underonly, or good men also, when they are dead, do use to go down thither. And if evil men only do, how doth he say that he would go down unto his son mourning ? for he did not believe that he was in the pains of hell or be these the words of a troubled and grieving man, amplifying his evils from hence .P" And upon that other speech of his. Gen. xLii. 38, Yozt shall bring down mine old age with sorrow unto hell: " '"'Whether
great
;
question,
in
stood
whether
evil
men
or,
although sor-
row were away, speaketh he these things as if he were to go down into hell by dying ? For of hell there is a great question and what the Scripture delivereth thereof, in all
;
^'"
Ilia
vitam
fiat,
rantis
et
verba sunt, mala sua etiani hinc exaggeId. Question, cxxvi. in Genes. ?
non mi-
Eucher. in Genes,
*"'
lib.
iii.
cap.
If!.
nima
""'
(juapstio est.
lib.
ii.
Augustin. (jutestion.
quaestio,
cum
Evangel,
cap. 38.
tristitia.*
An
etiam
si
abcsset
tristitia,
Solet esse
magna
;
quomodo
intclligatur infcrnus
De
et
inferno enini
tum, an etiam boni niortui descendere soleant. Si ergo tantum mali, quomodo iste ad filium suum se dicit lugentcm descendere
?
magna
quaestio est
onmibus ubi
hoc
est.
commcmoratnni
ct
fuerit
obscrvanduni
Non
esse crcdidit.
An
pcrturbati ct dolcntis
cap. 27.
330
the
is
[chap.
where
it
it,
to
be observed."
who had
re-
" great question" when he said, as hath been " Of hell neither have I had any experience as yet, nor you and peradventure there shall be another way, and by hell it shall not be. For these things are
ference to this
^^^before alleged,
;
uncertain."
Neither
is
there
greater
question
hell
among
hell
the
doctors of the
of the
faithful
of the
;
now
in
the
time
of the
New
neither
are
hell into
which
our Saviour went, (whether it were under the earth or above, whether a darksome place or a lightsome, whether a prison
or a paradise), than there are of the mansions wherein the
souls of the blessed do
now
continue.
10,
shall
^''''either
go
to
of
hell,
saith
meant "
singeth,
of the
common law
liftest
of nature,
or
else
the
Psalmist
gates of death, that forth all thy praises in Psalm ix. 13, 14." Now, the gates of the daughter of Sion. as some of the Fathers do expound our Saviour's going to
hell of his
me up from
the
it
of his
" the common law of nature;" the common law of nature, I say, which extendeth itself indifferently unto all the dead, whether they belongFor to the state of the New Testament or of the Old. as Christ's soul was in all points made like unto ours, sin
ffoing;
according;
to
it
so,
was joined with his body here in the when he had humbled himself unto
all
death,
it
became him in
things
to
he
made
like
*'And
^^ Supra p. 199. *^ Vel communi lege naturae, vel illas portas de quibus quod liberatus sit, Psalmista decantat. Qui exaltas me de portis mortis, ut annunciem omnes laudationes
tuas in portis
^^^
filise
eKTos yevoixevi^
^fj
dpa Kal
(rdpl^
opoovcrLOi
e/c
-rfj
Tuiv dvdpwTTWv
crapKL
Tvyxdvei
tJJs
Sion.
Hieron.
lib. xi.
Mapiai
'Trpoe\dou(Ta.
Eustathius Antio-
AWa
/x)ju
i]
Tov
eKaTtptov
xwi"'';'
in 'ATpeTTTio, Dialog,
i.
Kelpav
ii.TXf '
Vlll.]
OV LIMBUS PATKUM.
the
in
331
had experience of both. souls, and being out of For it It was a reasonable soul, the flesh did live and subsist. therefore, and of the same substance with the souls of men, even as his flesh is of the same substance with the flesh of men, proceeding from Mary," saith Eustathius, the patriso
indeed
soul
of
" Jesus
was
the place of
human
my
soul in
hell.
Where by
''At^i^^,
\lxv)(^u)u,
n"lD::;3n
he understandeth -^wplov twu avOpwTrivwv the place of human souls, which is the Hebrews'" d'^V or world of spirits; and by the disposing of
you
see,
Christ's soul
there
after
cludeth
it
to be of the
in his
So St Hilary,
is
the manner of other souls, consame nature with other men's souls. exposition of the 138th Psalm: ""''This
necessity," saith he,
a;o
the law of
human
beins:
to
hell.
Which
descent
the
for
the
accomplishment of a true
man," And a little after he repeateth it, that de supernis ad inferos mortis lege descendit, " he descended from the
And supernal to the infernal parts by the law of death." upon the 53d Psalm more fully: " '*'^To fulfil the nature
of
man he
subjected himself to
it
death,
that
;
is,
to
de-
parture as
the
infernal seats, which due unto men." So Leo, in one of his sermons upon our Lord's passion a4T3jjg did undergo the laws of hell by dying, but did dissolve them by rising again, and so did cut oil' the perpetuity of death, that of eternal he might make it temporal." So Irenaeus, having said that our Lord " ''* conversed three days where the dead were," addeth that therein he " '"observed
:
'^i
HumanEB
temporalem.
viii.
*''*
Leo
de
Passion.
Serm.
descendant.
nus,
Quam
descensionem Domi-
adconsummationem verihominis,non
Hilar, in Psal. cxxxviii.
Nunc autem
recusavit.
"^
Ad
cap. ult.
^'^
Dominus legem
mortuorinii servavit,
;
ut
fieret
primogenitus a mortuis
et
com-
Id. in Psal.
i.iii.
moratus usque ad tertium diem in inferioribus terr;c, post deinde surgens in came,
ut etiam figuras
Leges
ini'erni
moriendo
;
subiit, sed
davorum
ostendcret disIbid.
rcsurgcndo dissolvit
ct ita
perpctuitatcm
Patrcm.
332
ANSWER TO A
JESUIT's
CHALLENGE.
[cHAl'.
made
the first-begotten
in
staying
until
the
third
day
the
lower
Then
he draweth from thence this general conclusion: " *'^ Seeing our Lord went in the midst of the shadow of death, where the souls of the dead were, then afterward rose again corporally, and after his resurrection was assumed, it is manifest that the souls of his disciples also, for whose sake the Lord wrought these things, shall go to an invisible place appointed unto them by God, and there shall abide until the resurrection, waiting for the resurrection and afterwards receiving their bodies, and rising again perfectly, that is to say, corporally, even as our Lord did rise again, they shall so come For there is no disciple above unto the presence of God. his Master, but every one shall be perfect if he be as his The like collection doth Tertullian make in his Master." book of the Soul: " ^'~If Christ being God, because he was also man dying according to the Scriptures, and being buried according to the same, did here also satisfy the law by performing the course of a human death in hell, neither did ascend into the higher parts of the heavens before he descended into the lower parts of the earth, that he might there make the patriarchs and prophets partakers of himself, thou hast both to believe that there is a region of hell under the earth, and to push them with the elbow who proudly enough do not think the souls of the faithful to be fit for hell ; servants above their Lord, and disciples above
;
their
And in the pecting the resurrection in Abraham"'s bosom." same book, speaking of the soul: " ^"'^What is that," saith
he,
7^
is
infernal
parts,
or hell,
enim Dominus
Nemo enim
ejus.
est discipulus
autem omnis
Ibid.
477
sicut
Magister
cap. 55
assumptus
est,
ma-
nifestum
est,
Tertullian. de
Anima,
vide
supra p. 25G.
anima; abibunt in invisibilem locum, definitum eis a Deo, et ibi usque ad resurrectionem commorabuntur, sustinentes resurrectionem
;
et
quod ad inferna ? quod detinetur illic, quod in diem judicii reservatur, ad quod ct Christus moriendo descendit, puto ad animas patriarcharum.
*''^
Quid
est
illud
quemadmodum
ct
Dominus
resurrexit, sic
Ibid, cap. 7.
VIII.]
OF LTMBUS I'ATRUM.
tlie
333
is
body
which
detained there,
which
I
is
reserved
unto which
now
quo
as
being
the
place
universa fiumanitas trahitur, (as he speaketh ^'-'elsewhere in that book), " unto which all mankind is drawn."
So Novatianus after him affirmeth, that the very places ^*wiiich lie under the earth be not void of distinguished For that is the place," saith he, and ordered powers. " whither the souls both of the godly and ungodly are led,
"
receiving
tantius
the
saith
;
Lacinferis,
saints
" from
shall
tion.
hell
^'*~
^**h-ose
again
the
ah
also,
that
dead
^^^
be
raised
up
Christ, and cast him into the deep and dark dungeon of death, that is, into hades;'''' adding afterward, that " ^^^ hades may rightly be esteemed to be the house and mansion of
Nicephorus Gregoras, in his Theodorus Metochites, putteth in Funeral Oration upon " ^^'^Who hath his lamentation: this for one strain of brought down that heavenly man unto the bottom of hades f'' And Andrew, Archbishop of Crete, touching the descent both of Christ and all Christians after him even unto the dark and comfortless hades, writeth in this manner 486 jf j^g ^]-,Q ^yj^g ^]^Q Lord and Master of all, and the
such as are deprived of
life."
9 Ibid.
'^''
cap. 58.
infra
*^*
Twvydp
X,wt}? icTTepfifjLei/uw
vooTt' dv
Quae
terram
jacent,
neque
Ibid. p. 155.
485 r^lq T,)(/ oiipdviov
bus vacua. Locus enim est quo piorum anima; impiorumque ducuntur, futuri judicii
dvdpwTTov
es clSov
irvdfxeva'i
KaTi]veyKC
Niceph.
Gregor.
prffjudicia
sentientes.
1.
Novatian.
Histor.
'""'
Roman,
lib. x.
tjov
de Trinitat. cap.
''^'
Lactant. Institut.
TOV
ei's
'"'*^'*
iv (TKOTei, Kal
davaTOU
yap,
o'l
Koi
wairep
Tii/a
XaKKov KadT/Kav
TOV
aSijv.
oeiXaioi,
to
jSadi)
KaTa iravTa
I'lfilvofioi-
aSov xwpov, TOV d(j)eyyri Xeyoj Kal arKOTeivov, vvKTOTpi^acpov &ieKi']\vde, ti ^cvov-,
334
light of
ANSWER TO A JESUIT
CHALLENGE.
[chap.
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 all things, sin excepted, 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 Apostle, who are subject to generation and corruption, should meet with death, and go with our soul into the dark chambers of hell, where we cannot see light nor behold the life of mortal men ? For are we above our Master, or better than the saints who underwent these things of ours after the like manner that we must do.'^" Juvencus intimateth that our Saviour, giving up the
;
Eusebius Emesenus collecteth so much from the last words which our Lord uttered at the same time Father^ into thy
:
hands I commend my spirit. To irvevina avw, saith ^*^he, kol TO crco/ua cttI araupov virep ruawv^, " His Spirit was above, and his body remained upon the cross for us." St Chrysostom, or whoever else was the author of that sixth Paschal Homily, making three distinct parts of the whole
man
Thess.
:
v. 23,
con-
verteth
speech
spirit,
unto
our
Saviour
heavens
have
thy
paradise
thy
soul,
day,
blood," or
third
"thy body" rather; for that answereth to the member of his division. In the Greek exposition of
Carpathius,
sixth
and others,
that
sentence
in
the
'8''
beginning of the
Juvenc. Histor. Evangel,
jjoij
rots
lib. iv.
^^^
cita-
yevemv KaL<pdopa.v,davaTw
Kal Itoov to. (TKoreivd dTreXOelv Ka-rayoojLa, ou
i^eii/,
fiev Trpoa-ofiiXija-aL,
Old
crov
to
/xecrr]^ \j/v)(rj'S
irvevfia
ti]v
ol
ov-
ovK
ecTTL
<peyyo^
ojs
oiiHe
;
bpav
^uoi]v
pavol,
Se
irapdSeKTO^
cf>rj(TLV,
y^fv^riv,
^poToov,
irpoXeXeKTai
17
TOV
SeairoTriif fjjuets,
o'l
((n]fiepov
ydp,
iv Tu>
fxa
/oi)9,
irapaieiaio,)
r)
to ot
(an
(tw-
potius?)
yii.
Mefxepia-Tai 6 dp.e-
&c.
Chryso&t.
Tom.
v. edit. Savil.
Serm.in Vitam
Humanam
etin Defunctos.
p. 349.
'III.]
OF
T.TlMltUS
TATRUM.
335
chapter,
My r
beloved
is
^'
interpreted
into hades
of Christ's
gone down into his garden^ is going " to the souls of the saints
Latin collections, that bear the name of Philo Carpathius, is thus more largely expressed: " ^'"By this descending of the bridegroom we may under-
which
in
the
stand
as I
the
descending of our
into hell,
suppose;
he
of spices.
by the beds of spices ; such as were Moses, Job, David, Samuel, Jacob, Noah, Abraham, Isaac, many others before the law and very Elisaeus, Daniel, and
in the
law
who
all
For then
when
for
God
the
himself
matter,
ciously
the
thief
upon
unto him most religiously. To day shalt thou be with me Lastly, touching this paradise, the various in paradise.''' opinions of the ancients are thus laid down by Olympiodorus,
to
seek no farther:
"
^^"It is
a thing
fit
to enquire in
what
it
place
under the sun are the godly placed. that in paradise; forasmuch as our Saviour
Certain
said
is
unto the
*"*'
-tt/oos
tos
ill
eris in paradise.
tic, vi.
en
aSov
""
dytcov
xffvxc^''.
Euseb.
Cantic. p. OS.
*8- TiijTtjcrai
oe irpoai^Kei,
vov
iiiro
Toir
Per descensum sponsi, quern patruelem appellat, Domini nostri Jesu Christi
'i]Kiov 'T\)'yyaiVov(rLV
oi evcrefSeT^.
evoi]\ov
intelli-
nam
et ha?c
sequentia
Tw X;(TX?7, Tw irapadelcrio.
IcTTopia
probant,
cum
dixit,
ad aromatum phialas
fiev
top irapdoeKTOv
xtyts oe e^tjo-ai/
enim illi sanctissimi viri per phialas aromatum non inepte significantur ; quales fuere Noah, Abrasive areolas.
Prisci
eli;at OLodcrKei.
kuI 6
</))<Tt,
jrapdSeicroi ev
tw
Kal
TTOU
dW
S'
ham,
ai/To's TTou
(/uct')
otpws
qui quisive
dem omnes,
areola;,
veluti
aromatum phials
sanctissims justitias
odores ac
av t'xv TavTci, SiSaarKufxeda Kal t/c tov wapovToi prjTou Koi K irdci}^ xJ/s dela": ypa<p)i^, ev einraOeiais elvai tov evcrejStj,
Tunc enim
paradisum triumphator ingressus est, cum ad inferos penetravit. Adest nobis ipse Deus hac in re testis, cum in cruce latroni
(sese
illi
o oc difKov'i eKK\i]iTi-
a<TTii9 aKo\oi)6)io-ft
pdWov
Trj
laTopia.
iii.
ipsi religiosissinie
clementissime respondit,
Olympiodor.
in
Ecdesiast. cap.
336
thief,
it is
ANSWER TO
A .TESUIT's CHALLEKGE.
tne in paradise.
[cHAP.
And
is
be known
;
that
hades
rus
;
" the
rich
Abraham somewhere above. Yet howsoever the matter goeth, this we are taught, as well out of Ecclesiastes as out of all
the sacred Scriptures, that the godly man is in a good estate, and the wicked on the other side in torments. Others again have been of the mind that paradise is in heaven. Sec."" Hitherto Olympiodorus. That " Christ's soul went into paradise," '''^Doctor Bishop saith, being " well understood, is true. For his
soul in hell
exposition
of Christ's
descending into
it."
a thing
by the
contrary of
Yet
this
exposition he affirmeth to be
which is even as true as that which he avoucheth in the same place, that this article of the descent into hell is to be found " ^'*in the old Roman Creed expounded by Ruffinus ;" where Ruffinus, as we have heard, expounding that Article, delivereth tlie flat contrary, that it is " not found added in the Creed of the Church of Rome." It is true, indeed, that more than " most Protestants" do interpret the words of Christ uttered unto the thief upon the cross, Luke xxiii. 43, of the going of his soul into paradise where our Saviour meaning simply and plainly that he would be that day in ^-'^heaven. Master Bishop would have him so to be understood as if he had meant that that day he would be in hell. And must it be now held more ridiculous in Protestants
to
take
hell
for
paradise,
than
in
Master Bishop to take paradise for hell.'* KareXdovTa ek aSov be the words of the Apostles' Creed in the Greek, and
KareXOcov
^^^
els
tou
aSrjv,
in
the
Symbol of
'S"
^^''Athanasius.
Ad-
vertisement, p. 9.
Grseco-Lat. vel KaTijXdev iv acov, ut habetur in Horis B. Mariae Virginis, seii. in part. iii.
4 Ibid. p.
*^*
Suarez.
Tom.
Tho.
CurifB,
Quaest.
xlvi. Art.
11,
Aldo
ut
editis,
sive,
KaTijXdcii
Art. 8. Disput. XLiii. sect. 4. Bellarm. de Sanctor. Beatitud. lib. i. cap. 3. Test,
IV.
eh
(iSov,
rectius
habent
editiones
alicB.
;:
III.J
OF LIIMBUS PATKUM.
learned
337
Protestants do observe, that in these words no determinate mention made either of ascending or descending, either of heaven or hell, taking hell according to the vulgar acception, but of the general only, under which and that these contraries are indifferently comprehended ; the words, literally interpreted, import no more but this HE WENT UNTO THE OTHER WORLD. Which is not " tO
Some
there
is
flat
contrary
of
it,"
as
Master
of
ridiculous
taking upon
the interpretations
our learned linguists, unless his own skill in the languages were greater than as yet he hath given proof of.
presseth us, as of a
in
Master Broughton, (with whose authority he elsewhere man " ^^" esteemed to be singularly seen
the
tongues,*")
hath been
but too
Dr Bishop
accounted so ridiculous.
hell^ as it
he writeth thus: " ^^*^He that thinketh it ever used for Tartara or Gehenna, otherwise than the term death may by synecdoche import so, hath not skill in Hebrew, or that Greek which breathing and live Grsecia spake, if God hath
lent
me any judgment
that
way.""
In
''^^
another place
the
he
allegeth
that
Macedonian
Greek usually termed heaven haiden, and that our Lord"'s Prayer in vulgar Greek saith. Our Father which art in hades. One of his acquaintance beyond the sea reporteth that he should deliver, that in " ^""many most ancient manuscript copies" the Lord's Prayer is found with this beginning, YlciTep rifXMv o ev a^rj, Our Father which art in hades which I for my part will then believe to be true, when I 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
Bishop's Preface to the second part of the Reformation of Perkins's Catholic,
p. 19.
*
""''
^"o
Dominican!
in
hunc raodum
Ildxep i)^wv
aliter
Broughton
in
his
Epistle to
the
o iu
(Sec.
(loij,
Nobility of England,
p. 38.
^^
edit.
ann.
1595,
Veteres quoque
JMacedones
orationem Dominicam
nunquam
i.
precatos
Require of consent,
edit.
ann. IfiU,
fuisse.
p. 21.
scensu ad Inferos,
part. i. cap. 8.
338
ANSWER TO A
JESUIt's
CHALLENGE.
[cHAl'.
and so is of extent large enough comprehend under it as well t6v eV ovoavw a^jyr, as Damascius speaketh, " that part of hades which is in heaven,'"" as that which by ^^Josephus is called a^r]<s crKoricoTepo^, the darker hades, and in the ^^ Gospel to ct/cotop to e^wTepov, outer darkness ; and therefore, as the word Jlesh, in the
souls departed" in general,
to
taken
to express
it
a reach that
opposed to Jish, but as it the Greek word aapt;, is of so ample fetcheth within the compass thereof both the
is
one and the other, (so that we say in 1 Cor. xv. 39, that there is one Jlesh of beasts, and another of Jishes,) in like manner also the word hell, though in the vulgar use it be taken for that which is opposite to heaven, yet as it is
applied
to represent the signification of the Greek word Master Broughton might well defend that it is of so a^jys, large a capacity that heaven itself may be comprised within
the notion
a place of
thereof:
life
heaven,
say,
not considered
it
as
it
is
shall
be after the
death,
only as
the
enemy that
;
shall
he
it
destroyed,
is
hath
any
footing
therein
that
is
to say, as
state
which though carried to heaven itself, is still victory and the saints' ''"^imperfection. a part of death's As for KaTeXOeiv, the other word, in the Acts of the Apostles it is used ten times, and in none of all those places signifleth any descending from a higher place unto a lower, but a removing simply from one place unto another. Whereupon the vulgar Latin edition, which none of the Romanists " ''""^upon any pretence may presume to reject,"
of dead
men
of dissolution,
'^^'
doth render
^'^^devenio,
it
^^''aheo, ^^venio,
^^^'
supervenio
and
where
it
retaineth
the
word
is
^^^descendo,
it
Joseph, de
7fi5.
Bello Judaic,
lib.
iii.
Concil. Trident,
cap. 25, p.
M Matth.
XXV. 30.
^"3
viii.
12,
and
xxii.
13,
and
Acts * Acts
^"^
xiii. 4.
xviii. 5,
and xxvii.
10.
5.
* 1 Cor. XV. 54, 55. ^* Hebr. xi. 40. Me Nemo illam rejicerequovispraftextu
ix. 32.
xi. 27,
viii. 5,
and xxi.
'
and
xii. 19,
and xv.
1,
and
xviii. 22.
viir.]
OK
to
MMBUS
I'ATRUM.
339
in
noted
be made.
If descending,
therefore,
the
Acts
Velle vos descendere ad vestros, it is in the Latin edition; whereby what else is meant but that they had a desire to go unto their own ? So the Hebrew word 1"1S which answereth to this of descending, the Seventy do render by ^^^ e'lae p-^^^ofxai and in the self^^^'epy^oixai, ^'^oiejO^o^iat, and same place, and with the selfsame breath as it were, express it both by Karafiaiva) and Tropevojuai, ^^^ descending and going; yea, by KaTaf^aivw and dval3aivw too, descending and ascending promiscuously. Ruth iii. 3, 6. I omit the
;
^^'^
phrases of descending in prcslium, in forum, in campzim, in atnicitiam, in causani, &c. which are so usual in good
Latin authors
self,
if
and of " descending into heaven" itthat be not a jest which the poet breaketh upon
;
yea,
Claudius
^'^Prsecordia pressit
Ille senis,
jussit
In coelum.
earnest
D''"inn~'?y
the book of ^^'^ Judges, HId'^KI which the Seventy render, kuI iropevaonai,
in
opt)'
descend unto found in the same book, where it is said that three thousand men of ''^^ Judah DD^V V^'O ^"""^Wb^ descended unto the top
istos
dens in
monies,
:"
" that
may go and
is
those mountains
a like place
whereunto
ms
'"^^
Sam. xxix.
4,
and 2
(or 4)
Kings
ii.
2.
='^
='''
*'^
El
jxiv
ovu
d-n-o-
Ruth iii. 3 Kal uwa/Sijo-j; eTri tov Kt 6 Kat KUTifii} cis tov aXuj. Atque in uno et eodeni versu Jonae i. 3 Kai KaTij^t) eis 'loTnrtjv, /cat evpe irXolov Kat dvejiri ek avTo.
:
'"'
aXco.
CTTeWri's
tj/ioii;
fied'
I'lfiwv,
*''
KaTafii)ci6fieda- ei Oe
/Lij
aTTotrxfXXjjs
tov
"8 Judges
'^'^
aOe\<pdi>
fieGa.
rj/Ltcoi;
fxtd'
TJfioJi/,
ov tropevao-
Y2
340
ANSWER TO
Others add unto
A JESUIt's CHALLENGE.
[cHAP.
this,
ad
inferos
is
and
that, according
his
as
to
men
is
Even
as
we use
under a cloud, because it is a vulgar form of speech, and yet it is far enough from our meaning for all that to imagine the cloud to be indeed higher than the sun. So Cicero, they say, wherever he hath occasion to mention any thing that concerneth the
say
that the
commonly
sun
dead, speaketh
still
although
which
bred
that
manner of speaking, and professed it to be his judgment that u 52n^j^g souls when they depart out of the body are carried up on high," and not downward unto any habitations under the earth. So Chrysostom and Theophylact think, that the
Apostle termed the death and hell unto which our Saviour
did
descend
Trjs
the
lower parts
as in
of the earth,
^'^from
Ephes.
the
iv.
9,
^^'ctTTo
Twu avOpwTTwv
vTTuvoias,,
common
opinion of
St
men
Jerome sheweth
of
the
that
Orion,
but expressing the " by the words of " ^-'Sve cannot understand that heathenish fables," because which is said but by those words which we have learned
h'gments
matter,
Hebrew names of
constellations
in
by
error."
And
which
in
just
so
standeth
the
case
with this
word hades,
New Testament, is This Pluto the heathen feigned to be the god of the dead under the earth, the Grecians terming him so airo rod ttXcvtov, as the Latins Ditem a divitiis, from riches, " ^^^ because that all things coming to their dissolution, there is nothing which is not
anno 1515,
the understanding of the
interpreted
infernus and
Pluto.
^-"
Animos cum
ferri.
e corpore excesserint
*2^
intelligere
quod
in
sublime
i.
Cicer. Tusculan.Quaest.
lib.
^^'
Theophylact. in
lib.
ii.
in
Amos
cap. v.
in P/m7owp.
^-*
VI I I.J
OF LIMBUiJ I'ATRUM.
341
brought unto him and made his possession." Thus Hesiod, with '-' Plato and others after them, say that Rhea brought forth three sons to Saturn, Jupiter, Neptune,
at last
Homer and
Icpuifxov
Aiorjf,
OS
UTTO
-^Qoin ooofxaTa
va'iei,
" and mighty Hades, who inhabiteth the houses under the
having a merciless heart ;" for that attribute doth Hesiod give unto him, because death spareth no man. So
earth,
Homer
T^traros'
d
Aiorj^ evepoiaiv
avaaawv
which
in
is
also
the description
that
that verse,
Tpeacr
Aicr]^ o
afraid,
who
that
lie
dead
Homer
or
Hesiod, not
was the son of Saturn and Rhea, but also that ^^'his father did canonize him after his death, and that the Phoenicians call him both Pluto and Muth, which answereth to the Hebrew pTiD' 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
was had before his was esteemed the god that bare rule over the dead, the dominion and care of them
dead,
of of the
;
whom no
this
such
care
time
and
that
for
cause he
S25
^^'^
Plato in Gorgia.
Xeye-rai
xa
irepi
tos tov
Hesiod. in Theogonia.
Tafjid's
^-'
'2
Homer.
V,Tepov
Iliad,
xv.
Traloa
diro
Tedi/ewTU)i'
~Xj)OVov
KaTaSeT^ai,
oi/crtjs
tov
irpo
Hesiod. Theogon.
/JLiidepLLa^
tTripeXeia^ irepl
""
nvTou
'Peas
6vofiaX,6fxevov
Movd
aTrodavoi/Ta dcpiepol.
avTOV^' oio Kal tcuk TeTeKevTrtKOTUsv 6 Beds ouxos TrapeiXtfTTTai Kupieveiv, diroj/e/ut)0iVj)s
ddvaTou
K6S 6vondlov(Ti.
toutov Kal TlXovTioua (poLviPhylo Bybl. lib. ii. Hist. Phccnic. apud Euseb. lib. ii. Preeparat.
6e
TO iraXaiov avTU)
(ppovTiSo^.
-rfj^
tovtwv
Sicul.
dpxtj^
Kal
Diodor.
Evangelic, p. 25.
Lat.
342
ANSWER TO A JESUIT
CHALLENGE.
[CHAV.
see
Whence we may
transferred
to
how
the
signify
name
that the
together with the place into which either the bodies (of the
first
shewed
men were
et?
received.
is
Now
truth,
that KareXOeiv
a phrase
may seem
to
in-
timate,
as
is
otherwise
^^'in
necessary
to be understood as if it had been said. He went unto the place or house of hades, as the poets use to express it, sometimes defectively eis aiSao, and sometimes more fully ^^^el? di^ao ^ofxov or ^^^^o/xoi;?, " into the house or chambers of hades' Thus, then, they that take hades for the common receptacle of souls, do interpret the context
of the
of Moses
ghost,
being
gathered to his people, and being buried, Gen. xxv. 8, 9, that the article of the " death" is to be referred to the
whole manhood and the dissolution of the parts thereof, that of the " burial" to the body separated from the soul,
and
" descending into hades''"' to the soul sepaas if it had been said, He suffered rated from the body separation of his soul from his body, death truly by a real and after this dissolution the same did befal him that useth his lifeless body was sent to betide all other dead men
this of the
; ;
is
appointed to receive
dead bodies,
as
and
his
the
souls of other
men use to do. Having now declared how the Greek hades (and
hell)
is
so the
taken
for
the place
it
souls
of dead
men
severally,
state of the
dead
Pindar.
^^'
Ita
ApoUodorus,
:
Bibliothecce,
e.
"^^
Eis Aioao
III.
(TV
cofjiov
Karefict.
de Orpheo
KaTi]\Gev ek uoov, h.
ad
Pyth. Od.
'^^
fivu de
aev cttoao
oofjLOv^
inro
jEgius Spoletinus.
Keudecri
yau;? "E^x^"'-
Homer.
Iliad, x-
VIII ]
OF LIMUUS I'ATKUiM.
thereby, and
the
343
which
is
is
signified
the
place in general
an-
swerable unto
considered
that place
nification
in
man thus
indefinitely
the
of
separation.
Concerning
forth
which
sig-
of Dionysius, wherein of
he setteth
the
dead and buried with Christ by baptism, is to be considered: " ^^' Forasmuch as death is in us not an utter extinguishment of our being, as others
our
being
have thought, but a separation of the united parts, bringing them unto that which is to us invisible ; the soul as being by the deprivation of the body made unseen, and the body
as either being covered in the earth,
or,
by some other of
taken
the
alterations
that
are incident
away from
the
is
sight
fitly
is
of man,
man
in
water
assumed
for
not seen."
is
"invisible;"
according whereit
paraphrast
is
is
called
soul an invisible separation of foreign well in from the body." And so indeed we find as authors, as in the Scriptures and the writings of the Greek and Latin Fathers, that hades and inferi are not only taken
hades,
that
to
say,
the
in
as
large a
sense
as
death,
(and so extended
unto
all
men indifferently, whether good or bad), but are likewise For proof whereof oftentimes indifferently used for it.
out
of
heathen
authors,
these
testimonies
following
may
suffice
'
saith Pindarus.
" The man that doth things befitting him forgetteth hades ," meaning, that the remembrance of death And again doth no whit trouble him.
:
'3*
ecl>' ti/xtuw
ov
dcj^ai/LX^ofievoV oiKetws
/caXuv/zis
TTJ-i
>i
6l'
vSuto^ oXiki)
Kai
x^s
fis
oiKriai dvuirap^ia,
koto to do^av
i/zuX')"
eh
Ti/i/
tou tiavaTOv
tou
iiTcpot^,
aW
TO
j/uti'
yiyvo-
Kara
toTito
ydp
K(d
a'oj9
\eyeTiii,
</'"X''^
TO
iv yfi KaXvirTofxe-
TOVT
'>"'
(TTIV,
6 d<pavf]-i
X'"|0'<^M<"'"
vov,
>(
twu (Tw/iaToeLOwv
dvOpwiroD
loertv
aTTo (ToiixuTo^.
Pindar.
Olymp. Od.
viii.
344
ANSWER TO A
^^'
Jesuit's challenge.
e'vyeTai
[chai-.
Toiaiati^ opyai<i
of Cleonicus
wisheth
that
with
is,
such
manners
may meet and receive hades (that age." The like hath Euripides in
ir\r]aiov
his Alcestis
aca^,
^KOTia
err
near hand,
And darksome
and another poet,
cited
by
^^
Plutarch:
fj.6Xoi<i'
Q
"
6avaT
iraiav larpo's
Ai^r/u
yap uvtw^
aioas av
alav-
in
physician, come for hades is haven of the earth." So the saying, that " the best thing were never to have been born, and
death,
the
sovereign
very
truth
the
the
next
to
that
to
die
quickly,"
is
thus
expressed
by
Theognis
^^^Ilavrwi' fxev
'Mrjo
fxrj
eTrf^dovioKTiv apiaTov,
rjeX'iov'
eatoeii'
avya^ o^eo^
^vvTa
Kat
OTTftJs
bringeth
were an old say in oamong men, that none could know whether a man's life were happy or unhappy " before he were dead," yet she knew her own to be heavy and unfortunate " before she went to hades ;"
it
that howsoever
E^w
E^oto
^e
Tov
efiov,
Kal Tvpiv
eh acou
/uoXe^u,
537
^^s
j^i
'Apxnv-
VIII.]
OF LIMBUS PATRUM.
345
where
before
itself
ek adou juoXf^'iv is the same with irfjo Ouvutov, as both the ancient Scholiast and the matter ; doth shew. So in his Ajax
irfjlv
death
Kpeiaawv yap
cioa kv9(joi>,
tj
voawv fxarau.
that
is
"
is
He
is
hades,''''
to say,
he that
it,
sick
past
recovery
:"
and
in
his
Anti-
M>/T|0O9 o
Oi'/c
ear doeX(po9
(iXaaToi ttotc.
it is
"
My
not possi-
Where-
ovK ert
yei'oiro,
"
My
now no
longer living,
So
acov KeKcuOoToiv
is
with
the one,
TeTcv^oToiv, being in hades, the same with ovk en ^wovtwv, not now
;
or
or, as
it
is
alleged
is
by Clemens, ovk ct
Scripture
not
now
being,
which
the
phrase
of
them that have left this world, Gen. v. 24, and xLii. 36; Psalm xxxix. 13; Jer. xxxi. 15, and xlIx. 10; used also by Homer, in his Boeotia
Ov yap er
Ovo ap er
Oii'^o? ixeyaXrjTopo^
avT6<i
erjv,
u'lees
rjaav,
Touching the use of the word hell in the Scriptures, Jansenius, expounding those words. Proverbs XV. 11, Hell and destruction are before the Lord: hoiv much more then the hearts of the children of men? " ^^"It is to be known, that by hell and destruction, which two in the
thus writeth
Scriptures are often joined together, the state
^^ Clem. Stromat.
'*'
of the
dead
lib. vi.
j
Herodot. Histor.
dictio
lib. iii.
j
status
mortuorum
et
***
quo
proprie
significat
sepulchrum)
perditionem,
qua duo
in
torum.
346
is
ANSWER TO A
JESUIT's
CHALLENGE.
[cHAP.
signified, and not of the damned only, as we commonly do conceive when we hear these words, but the state of the So ^'^ Sanctius the Jesuit, with Sa his deceased in general." 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 Ethiopian translation, of death and of hell; and Isaiah xxviii. 15, We have made a covenant with death, and ivith hell we Where the Septuagint, to shew that are at agreement. the same thing is meant by both the words, do place the We have one in the room of the other after this manner made a covenant with hell, and with death an agreement. The same things likewise are indifferently attributed unto as that they are unsatiable and never full, them both spoken of hell, Proverbs xxvii. 20, and of death, Habakkuk So the gates of hell, Isaiah xxxviii. 10, are the gates ii. 5. of death, Psalm ix. 13, and cvii. 18. The not being justified until hell, or hades. Ecclesiastic, ix. 17, the same with
:
Isaiah xxii.
And
therefore where
to
we read
gates
in the
^"
Thou
leadest
the
of hell
again,
to
the
vulgar
Latin
translateth
it,
Thou
leadest
the gates
of death and
hringest back
again.
So the
sorrows of death. Psalm xviii. 4, are in the verse following termed the sorrows of hell: and therefore the Seventy, as hath been shewed, translating the selfsame words of David, do in the Psalm render them the sorrows of hell, and in
the history, 2 Sam. xxii. 6, where the same
the sorrows of death.
Psalm
is
repeated,
Whence
ancient
also that
difference of read-
ing
came, Acts
ii.
24, as well in
as
which was the less regarded, because that variety in the words bred little or Therefore Epiphanius in no difference at all in the sense. one place, having respect to the beginning of the verse, saith that Christ loosed ^^^co^lva^ OavctTov, the sorrows of death ; and yet in another, citing the latter end of the verse,
in the citations of the
Fathers
^*^
Gasp.
Sanct.
in
Act.
ii.
sect.
^*^
I
et reducis.
56.
=**
Latin, ibid.
KaTdyeii ek
Sapient, xvi.
dvai
^'^
Epiphan.
in Anacephaleosi, p. 531,
yets.
edit. Grjpc.
VIII.]
OF LIMBUS PATKUM.
it
347
be
because
that
was
by
Qiot
possible
he
should
'''"^
holden by
it,
to say,
hell.
And
upon
Christ's passion,
saith, that
among
that
he
loosed
he loosed the sorrows of ^^hell, and other where, Unto whom we the sorrows of ^^'' death.
may
adjoin
Bede,
'''"who
is
in
like
manner
indifferent
for
either reading.
In the Proverbs, where it is said, There is a way which seemeth right unto a man, but the end thereof are the ways of death. Proverbs xiv. 12, and xvi. 25, the Seventy in both places for death put 7rv9f.Lepa acov, the bottom of hell; and on the other side, where it is said.
Thou shall beat him with the rod, and shall deliver his soul from hell, Proverbs xxiii. 14, they read, Ttji' y^vyjjv uvtgv e/c So Oavarov pvan. Thou shall deliver his soul from death. in Hosea xiii. 14, where the Hebrew and Greek both read,
/ will
hath,
deliver
De manu
hell,
vvill
them from
be the same in effect ; for " ^^^ he hath redeemed us," saith he, " from the hand of hell,'"' that is to say, " from So out of the text, Matth. xvi. 18, the power of death." Eusebius noteth that the Church doth " ^^^not give place to
the gates
utter,
of
death,
for
that
my Church
it.''''
of HEi.L shall not prevail against from the same text collecteth thus,
foundation of the Church
prevail against
;
St
that
"
the
for
it
was not
death should
not
AW
oiiSi
contra Ariomanit.
Haeres.
lxix.
VTTO'^iiipuvcTa,
auTos
direiptivaTO Xe^Li',
Tom.
Kai trvXai
p. 801.
^'''
cidou
oil
KaTia\vaov(Tiv auTJ/s.
i.
Euseb.
p. 7.
'''"
Solutos per
Dominum
Bed.
dicit dolores
''''
inferni,
sive mortis.
Retract, in
tuni.
Petri, sed
ei
Kde dictum
ij/ias
de non
eK x^'pos tiovv
I
prirvalebunt
infer-
num.
cap.
5.
t'yril. in
Hoseam,
p. 371.
348
ANSWEE TO A JESUIT
The "
CHALLENGE.
of the
soul
[chap.
came hell."
body,"
saith
'"Missolution
from
death,
the
but For listen to the Patriarch Jacob hell (or hades) also. saying, Ye shall bring mine old age with sorroiv to hell. Gen. xLii. 38 ; and the Prophet again, Hell hath opened her mouth, Isaiah v. 14; and again, another Prophet saying. He will deliver me from the lowest hell. Psalm Lxxxvi. 13; and in many places shall you find in the Old Testament that our translation from hence is called death and hell." So Theodoret noteth that the ^^^name of hell is given
is
Chrysostom,
"
not only
called
unto
death
in
that
is
place,
Cantic.
viii.
6,
Love
usual.
is
strong
the
as death, jealousy
writings of the
hard or
is
cricel
Fathers
thing
very
of
Take
for an
a history out
that had
lost
of the
life
St Chrysostom
saith
of a
woman
that
they
a\X Aico^ce
ay^^oOt
ttot/ulou-
0\
ireixTrTo^
And
relating
how
'A^^e
Bdv|/e
'
f^^>
KcnnraooKr],
Treivrj^
(ipo-^o<s,
afxCpl
ce ^etXov
Xvypov OavuToio'
e/c
o"
yepe's
ay vol
BaatXe/ou
Apiraaav
Aioao.
shewing how Gregory Nazianzen, when he was a child, was recovered from death by being brought to the Communion Table, he saith he was brought unto the sun from
hades
:
And
Kal Ta'x
*'*
ctv
e^ Aioao
juLeOi^eTai
ijeXiovoe-
Ou
fiovov dk
6avaTos eKaXeiTO
diro
>j
oid-
QdvaTou Kal
Pascha.
\u<7ts
T7S
\pV)(rji
ci'ojjs.
Tou
(ToifiaTOS,
dev fieTd<TTaa-iv.
Chrysost. Serm.
ii. in
ydp tov fii> TraTptdpxov 'la/ctojS XeyovTO^, Kara^exe TO yTJpd^ fxov fiTd XuTTijS ets aooV tov oe
Kal
dWd
"Akovb
Tom.
et
Vide
et
miterii
35, 36.
Crucem,
ibid.
p.
563.
lin.
to
ctto-
fia
Infernum autem ex opinione, quae hoc etiam morti nomen imponens. Theod. in Cantic. viii.
invaluit, usurpavit ;
*^^
VIII.]
OF LIMBUS I'ATRUM.
in
saith
is
349
his
that
"
''"the
greater part
the seas
in
hades
"
complain that unto hades.'''' and sent ^^'all are taken together miserably, Enoch and of Basil of Seleucia, speaking of the translation " out of remained Enoch Elias, saith in one place, that ;" and in nature laws of the death's net, Elias obeyed not Enoch " superior death, to remained Elias another, that by translation declined hades,'''' making death and hades to So he maketh Elias to pray be one and the same thing. son: " '^'"'"Shew, O Lord, widow's the of thus at the raising
their
'^'^
''^'
that
death
is
made
to
gentle towards
let
men
as
let
it
learn
the
come even
received
hades.''''
And
^"' death
an
that
overthrow
^^'''
from
another
place he noteth,
hades received a like overthrow by Christ's raising of the dead. Whereupon he bringeth in St Peter using this speech unto our Saviour: " ^"^ Shall death make any youthful attempt against thee, whose voice hades
could not endure
?
The
son that was dead, and death fled, not being able to accom-
how pany him unto the grave whom he had overcome ?" shall death therefore lay hold on him whom it feareth and our Saviour himself speaking thus unto his disciples
:
"'"'I
will arise
^^ UoVTOirupoti/
-TO
TrXe'oi/
eiv
dio;;.
^'''
'O
KaT
Itinerib.
Tom.
''"^^
II. edit.
Graeco-Lat. p. 91.
aTrXois
o/uou ipdeipofjiiviov
Tii>
ndvTwv
k\eeivtl)<i,
Kul TrapaTrefiTrofxevwu
fol. 197.
tioij.
t/T-rai/.
(Jraec.
^"'^
Eucholog.
Hierosolym. p. 265.
'Ei/a))( ifxevev
e^w
t;s
tou OavaTov
<f>v(rem^
Kara
ovK
<tov veavieucreTai
ddvaTo^, ou
o-ayrji/ris,
i!nrri/>.ou(re vo/^iois.
<f)tjivr]v
TndvriKOTa TOV
Orat.
'*'"
II. p. 114.
Td<pov irapooeuoZv
Ibid,
Tw
'Ei/(jo)(/iCTa6eo-et
illud,
>'>'>
tov ftoiji/ e^eKXive. Id. in Ecce ascendimus Hierosoh/tn. p. 208. Ael^ov, (o dea-rroTa, /.at ddvaTov
i]fXi)Ou/xevoi>,
'Xva(TTr\(TOfxaL
Tii<j)ou
Kaiuovpyuiu
irpui dvOpwirow^
fxavdaveTU)
Ti)V
dvdaTaaw'
oiddi^to
tov
ati-iju
CLdooxov
Ta
TTJv
<ri)9
(piXavOptoTria^ yuwpicrfxaTa,
irepifxeveLV
dvdaTacrLV ev
hfioi
yap Kal
aoov xd
t/;s
ct/Js
dya-
ttoTfjTov Soy/xa-ra.
Toi.
lb. p.
2('>7.
; ;
350
I
ANSWER TO A JESUIT
teach hades that
it.
CHALLEXGE.
[chap.
to
will
it
succeed
is
For
So
;
in
me
planted.""
raised
up
for us
by the gates
And
ex-
did "
^'^'^descend
into
hades,''''
as an
planation
thereof,
KarfjXOe
yap
"
He
" ^"^^Thc divine nature," saith man," saith Athanasius. RufRnus, meaning the divine Person, " by his flesh descended into death, not that according to the law of mortal men he should be detained of death, but that rising again by him" ^"'^When thou self he might open the gates of death." didst descend into death, O immortal Life," say the Grecians in their Liturgy, " thou didst then mortify hades, or hell,
with the brightness of thy divinity."
And
present
I
thus, if
my memory
do not
I
is
fail
me,
(for
is
at
this
have not the book which expressed in the Hebrew Creed which
^ Ethiopian Syllabary, U)D
used),
the article
b"^ IIS
He
shadow of death: where the Hebrew interpreter doth render hades by the shadow of death, as the Greek interpreters in that text, which by the ^'^ Fathers is applied to our Saviour's descent into hell. Job xxxviii. 17, do render the shadow of For where the Hebrew hath r^lD b)l ''"1>7ti?' death by hades. the gates of the shadow of death, they render YlvXwpol aSou
t^oi/re?
56*
oil
i;
Tf)
Ana-
.0VT6
tois)
Tov Oavd-rov Seo-fj-oT^. Cyril. Alexand. Glaphyr. in Genes, lib. v. p. 121. 560 (^;yrji_ Hierosol. Cateches. xiv. ^' 'Qs dvdpwTTo^ 6ts TOV ddvaTOu Karaj3d^.
Syllabar. jEthiopic.
quod habetur
in
quibusdam exemplaribus
^'^'
Psalterii, edit.
fol.
Gentes, p. 77-
Tom.
edit.
Grasco-Lat. p. 291
Serm.
Divina natura in mortem per carnem descendit, non ut lege mortalium detine588
in Passion, et Cruc.
Qusest.
I.
Euseb.
p.
lib.
Demonstrat. Evangelic.
x. p.
Ruffin. in
Expot]
155,
et lib.
313,
edit.
Graec.
III.]
OF LIMBUS PATRUISI.
351
thee.,
shrunk
for fear.
"
suffering," as
beginning of his glorifying, the degree of his exaltation would thus very aptly answer
last
unto the
is
that,
as his resur-
" arising from the dead," so his descending rection unto hades, or ad inferos, should be no other thing but " a going to the dead." For further confirmation whereof
an
let
it
be
considered
that
St Jerome,
in
the
vulgar
Latin
ad inferos dediice7itur, Ecclesiastes ix. 3, where the Hebrew and Greek read to the dead and in like manner. Proverbs ii. 18, he hath ad inferos again, where D'^5^2'^ is in the Hebrew, which being a word that sometimes signifieth the dead, and sometimes giants, the Seventy do join both together and read irapd tm aof] fxerd So in the Sibylline TU)v yiiyevwv, in hades with the giants. V^erses cited by '"'"Lactantius,
'iva
<p9u'oiJ.voiai
XaXi^atj,
is
" that he
lated
the dead,"
in ^''Prosper trans-
Ut
TOT awo
ap-^riv
VTrooe'i^a^,
" Then coming forth from the dead, &c." are thus turned "^^ Tunc ah inferis regressus, ad lu:
cem veniet primus resurrectionis principio revocatis ostenso, " Then returning from hell, he shall come unto the light,
first
shewing the beginning of the resurrection unto those For " ^""Christ he shall call back" from thence. returning back a conqueror from hades unto life," as Basil of Seleucia writeth, " the dead were taught the reviving again unto life." His " ^'* rising from the dead was the
whom
*'^
Te'\os Sk
Jjv.
Tov irddov?
Eusebius,
307.
ij
eK veKpwv
^"^
At'
)<;
(fffi/OKOs)
01
dvdarTacni
Demonstrat.
iv. cap. 18.
piou dva^Luiaiv
(iaov
viKi](j>6po^
eOL6dxdi]<Tav,
eg
Evangelic,
'*''
lib. x. p.
Trpdv
J'"''''
due\i^\vde.
ii.
Basil. Seleuc. in
*'*
Jonam, Orat.
o' t/v)
et
Predict,
'H
Ofc
{leg.
vQKpwv eyep<TLi tg
edit.
ilSov Xua-ii.
H(.
tionib. Iambic,
xv. Tom. n.
Graeco-
Lat. p. 201.
352
ANSWER TO A JESUIT
CHALLENGE.
[chap.
hades,'''' saith Gregory Nazianzen. "'^"^He was raised from hades, or from the dead, and raised me being dead with him,'"* saith Nectarius, his successor in the
loosing of us from
see of Constantinople.
Therefore
because he
shall
rise
is
he called "^^''the
first-
was the
at
first
that
rose
from hades, as
saith
we
also
his
second
coming,"
works of Athanasius.
To
lay
down
all
is termed his rising again would be a needless labour inferi, for this we need go no further than to the Canon of the Mass itself, where in the prayer that followeth next after the consecration, there beino; a commemoration made of Christ's passion, resurrection, and ascension, the second is set out by the title ah inferis resurrectionis, " of the resurrection
from hades,
Liturgies of the Eastern churches from hell." For as the do here make mention ri/? e/c veKpiov avaa-rdaetog, of the resurrection from the dead; so those of the '^^West retain that other title of the resurrection ab inferis, that is, xiy? Tov a^ov eyepcrew^, as it is in the Liturgy that goeth e/c
'''''
under the name of St Peter, or x^? e/c tou a^ou auaaTci(760)9, as it is in the Gregorian Office translated into Greek by Codinus. If then the resurrection from the dead be the same with the resurrection from hades, inferi, or hell, why
mav
inferi,
or
hell,
be inter-
preted,
bv the same reason, to be the going unto the dead ? whereby no more is understood than what is intimated in
that phrase, which the Latins use of one that hath left this
in
that of the
Hebrews
so fre-
quent in the word of God, he '"^"^went, or tvas gathered unto his people, he went, or was gathered unto his fathers, which being applied unto a whole generation, Judges ii. 10,
as
^'^
inferis,
meque mor-
tuum simul
^^^
excitavit.
Nectar. Orat. in
UpOTOTOKOS
I'ifielv
yev6fJL6VO 6K
TOOK V
cioov,
Offic.
tou
Pameli,
302
Sacramentar. Gregorian.
KaOtM Kal
Tri
II.
ficWofxev dvlcTTaaQuL tv
Tract, de Definit.
59.
Tom.
583
II. p. 181.
(}qx\.
SevTepa
irapovcrlif.
XXV.
8,
15,
Numb.
Vlll.]
OF LTMBIIS I'ATRUM.
353
common
condition of
of this
life.
hades,
dying and
but
the
dead,
not
be of near
the
affinity
they
same
other,
tiling
properly,
quent of the
as
it
of death,
where hades is directly brought in as a follower ^'^ Death itself, as wise men do define it, " is notiiing else but the separation of the soul from the body," which is done in an instant but hades is the continuation
vi. 8,
;
Rev.
of
the
body and
that
soul
in
this
state
of separation,
is
which
lasteth all
space
of time which
For as the state of comprehended betwixt two extremes, to wit, the beginning thereof and the ending," and there be " ^^'''two motions in nature answerable thereunto, the one whereby the soul concurreth to the body," which we ^'*'call generation, " the other whereby the body is severed from the soul," which we call death so the state of death in like manner is contained betwixt two bounds, the beginning, which is the very same with the ending of the other, and the last end, the motion whereunto is called the resurrection, whereby the body and soul, formerly separated, are joined together
death and the day of the resurrection.
"
''"'^life
is
again.
Thus
to
there be
three
terms here,
as
it
were
in
the
first
man may be
said
to
to the third renatus. The first and the third have a like opposition unto the middle, and therefore are
denatiis,
a regeneration
rection
the
regeneration,''''
supposeth
'"*
that
nihil
" no man
Mortem
Tdu
'//i^X')
Oe
Oedv
(pa/xiv ev
(/ji'/crefos JifJicov
pore.
Origan. Tractat.
xxxv.
in IMatt.
Te
^^'
T'fo^
TO
(Tuifxa
<jvvTp)(ei
,t6 Te
cap. xxvii.
cap. 27 et
lib. xiii.
585 qi-j
awfia T?is
<//ii)(is
'H
TT/otoTTj Kivricri'}
yive<nv ovo-
cap.
lxaX,op,ev.
Ibid.
poidev
<p^llil
5ieiX))/u/uei/t)s,
nem
vocat.
Epist.
Pe-
lagian, lib.
cap. 3.
354
A>'SWER TO A JESUIT
CHALLENGE.
TrpcoroTOKO^
[chap.
Lord himself have been styled '^^^'O veKouJv, the Jirst-born from the dead,
e/c
twu
unless
the resurrec-
tion were accounted to be a kind of a new nativity, whereof he himself was in the first place to be made partaker, ^^that among all, or in all things, he might have the preeminence, the rest of ^'^^the sons of God being to be children of the resurrection also, but in their due time, and in the
order of post-nati.
first and second term, which we lead in this world 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
The middle
is
that
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 That and hades in that other state of our dissolution. 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 comrmunis terminus in a geometrical magnitude, dividing part from part, but being itself a part of neither, and yet be-
Which gave
the
occasion to the
" '^^"Wlien a dying man might be said to die; when he was now dead, Whereunto Gellius returneth or while he was yet living P*" an answer out of Plato, ^^Hhat his dying was to be attributed 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 ^-'W6 e^aicpvr]^, a moment or an instant, and
moved by Taurus
philosopher,
589
590
593
d/0)(t;,
Plato neque
vitas id
tempus, neque
irpWTOTOKO^ SK TWV
Aul.
Tevoov.
591
Coloss.
i.
18.
vi.
cap. 13.
Luke
XX. 36.
To yap
^ai(pVTj^
toiovtov Tt eoiKe
Plato in Parme-
Quandomoriensmoreretur; cum jam in morte esset, an turn etiam cum in vita foret. Taur.
592
arjixalveLV, aJs
e^ eKeivov fieTafidWov eh
nide, p. 67.
VIII.]
OF I.IMBUS PATIIUM.
to
355
all.
ilenieth
Therefore
;
but
his,
written,
?
is
thy sting ?
shall
hades, where
rightly
is
thy victory
For "
things
be
this mortal and corruptible flesh, (about which death is, and which is holden down by a certain dominion of death), rising up unto life, shall put on infor then shall death be truly ccrruption and immortality overcome, when the flesh that is holden by it shall come Death, then, as it imforth out of the dominion thereof." from the body, which porteth the separation of the soul
Irenseus,
" when
is
the
proper
acception
of
it,
is
a
its
thing
distinguishable
but as from hades, as an antecedent from ; death, and the dominait is taken whole state for the of tion which it hath over the dead, {twv veKpwu deaTrorelau,
consequent
Basilius Seleuciensis calleth
it
it
in
his
is,
Oration
upon
Elias),
is
and
in
that respect,
as
we have
for
the one
the other.
As therefore our Saviour, (that we may apply this now unto him), after he was fastened and lifted up on the cross, if he had come down from thence, (as ''''the standers-by in mocking wise did wish him to do), might be truly said to have been crucified, but not to have died so when he gave up the ghost and laid down his life, if he had presently taken it up again, he might truly be said to have died,
;
but not
hades.
to have gone to the dead, or to have been in His remaining under the power of death until the third day made this good. Whom God did raise up, loosing the sorrows of death, forasmuch as it was not possible and Christ that he should be holden of it, saith St Peter being raised from the dead, dieth noiv no more: -''^'^death
^"'^^
^3 1
'''**'
quam
mors
est, est,
quae et
in
quodam
dotninio
KadoTt ovK
iiTT
rj"
mortis pressa
uv-rov
avTov.
599 Oa'i/n-ros
avTov
tTt
KUfiieuei.
Tunc
quando
Rom.
vi. y.
Z2
: ;
356
ANSAVEIl TO
A JESUIT
CHALLENGE.
[CHAP-
hath no more dominion over him, saith St Paul ; implyingthereby, that during the space of time that passed betwixt his death and his resurrection he was holden by death, and death had some kind of domination over him. And therefore Athanasius, (or
to
whoever
else
Liberius, the
Roman
former text,
body of
affirmeth that " *^'"he raised up that bui-ied" and " presented it to his Father, having freed it from death, of which it was holden."" And Maximus, or he that collected the Dialogues against the Marcionites under the name of Origen, out of him, expounding the other text: "'"'Over whom, then, had death dominion.-^" " for the saying that it hath no more dominion, saith he sheweth that before it had dominion over him."" Not that death could have any dominion over ^'the Lord of life, further than he himself was pleased to give way unto it but as, when death did at the first seize upon him, '^"^'his
his,
:
life
indeed
it
take
tary
was taken from the earth, yet *''^^none could from him, but he laid it down of himself ; so his
continuing to be death's prisoner for a time was a volunfor our sakes, not
commitment only, unto which he freely yielded himself any yoke of miserable necessity that death was able to impose upon him. For "V?e had power to lay down his life, and he had power to take it again ; yet would he not take it again before he had first not laid himself down only upon death's bed, but slept also upon that arising afterward from thence he might become it, In which respect the '^^the Jirst-fruits of them that slept. ""'Fathers apply unto him that text of the Psalm, / laid me down and slept, I awaked, for the Lord sustained me, (Psalm iii. 5) and Lactantius that verse of Sibyl,
;
600
'Eyet/oas kneXvo
to Ta(pkv,
irpoffi]-
*"'
lib.
ii.
lib. iv.
cap. 19;
Tom.
Ovk
i. p.
397;
to
Cyrillus, cujus in
hunc locum
eirl
(in
Catena
yap
III.
602
MS.
NicetEE
TrpoTepov
eKvpiev<Ti'.
Origen.
o3
"'
Dialog.
33.
'E/cot;ur)'0?j fxev
yap
too orTavpov, to
Kal
ev
nrvevfxa
tw
iraTepi
irapadefjievoi,
Acts
1
iii.
15.
Acts
Ibid.
viii.
virvuiirev
vTrvov Tpii')fiepov
tw
Td.<f>u>
^M John
"
X. 18.
VIII.]
OF L1M15US PATKUM.
rj/uLnp
357
virvwaa^-
The term
When
His dying, or
here
is
he hath
his
burying
unto
at
the farthest,
is
that
his
which
Ta<prj
it,
answerable
liis
lying
down
but
T|Ot>7/U6po?,
his
in the
of death,
is
'^"''sleepiiig,
or beino- in hades.
And
how
as
in
baptism "
"'"the
death
is
signified,"
is
it
hell, and the rising out of the water again a resurrection ;" and add likewise out of Gregory, with whom many other
""doctors
is
used to
do herein agree, that ""the " threefold dipping" Which diiFereth signify the " three days' burial."
the simple burial, or putting into the earth,
as
much from
fxeroiKicrtio^
from fxeroiKia, the transportation or from the detaining in bondage, the leading into from the holding of him there, prison to committing of one from the remaining of it in seed the of and the sowing
as
doth
captivity
ground.
And
thus have
of the word hades and inferi, and so the ecclesiastical use of the word hell answering thereunto ; which being severally applied to the point of our Saviour's descent, make up
these
three
propositions,
are
that
acknowledged to be of undoubted verity Christians free from corruption, yet did descend though body, His dead
"o"
iio9
Dionys. Ecclesiast.llierarch.cap.2.
Leo
'
i.
Pascliasius de
H
;
T^
g^
IjTn/ooaw,
T)>
Ka-raKXia-ewi
Spiritu
cap.
Johan.
eirtTao-i? eo-Ti'v.
ria;
eo
mortem
et
siast.
Theophylact. in Jolian.
tertio mergimus, sacramentasignamus; infans ab aquis educitur,
ficari.
Nam
cap.
f^'-
iii.
fernum descensio
jv. cap.
**"
est; et rursus
est.
ab aquis
ut
emersio resurrectio
.5
Concil. Toletan.
'
triduanir sepultunc
(/. 0).
dum
i.
Ht-
Epist. xi.i.
358
ANSWER TO A JESUIT
CHALLENGE.
[chap.
His
into
soul,
being separated
other
from
all
his
body,
men"'s
departed
souls
in
hence
that
the
to
world, as
other
case use
He went unto the dead and remained for a time in do. There remaineth the state of death, as other dead men do. word whereby it is hell, now the vulgar acception of the prepared for the devil and taken for the place of torment Christians all do agree this also his angels; and touching
thus far,
that
Christ
did descend
thither,
at
leastwise
in
a virtual manner, as God " "Ms 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 to his presence," or when he otherwise " *^^^vouchsafeth " flesh when Christ's Thus frailty." human have care of
^'^
was in the tomb, his power did work from heaven," saith Which agreeth with that which was before St Ambrose.
" '^"^ According to of the Armenians' confession into the grave descended was dead, he which his body, did live, he overcame which divinity, to his according but ;" which was cited out with that and meantime hell in the
cited
out
of Philo
Carpathius,
"^^'in
upon Cantic.
the
v.
2,
sleep,
hut
my
grave spoiling
hell ;"
for
which
go under his name, we read on the cross, and my heart waketh, when my divinity spoiled hell, and brought rich spoils from the triumph of everlasting death overcome and
the deviFs power overthrown."
The
work upon Matthew attributeth this to the divinity, not clothed with any part of the humanity, but naked, as he Seeing the devils " "^feared him," saith he, speaketh.
*'^
Descendere
dicitur,
cum
aliquid
meum
vigilat,
cum
quod
prseter usitatum
na-
liavit, et
opima
superatae
mortis
tiam
*'^*
quodammodo
Descendere
ejus ostendat.
Au-
diabolicas potestatis.
Cantic. v.
^^^
Deus, quando curam humanae fragilitatis habere dignaAug. Serm. lxx. de Tempore. tur.
dicitur
'''^
Quern
erunt, dicentes,
fill
Quid nobis
et tibi, Jesii
Dei
nudam ipsam
divi-
Ambros.
nitatem contra se descendentem poteruiit Ecce post tres dies mortis sustinere ?
suaE rcvertctur
Supr. p. 302.
bello.
scilicet,
et
Ego
dormio, in cruce
cor
XXXV. Tom.
Chrysost.
vin.]
OF LIMMUS TATRUM.
359
" while he was in the body, saying, What have we to do with thee, Jesus the Son of the High God? art thou come to torment us before our time? how shall they be able to endure his naked divinity descending aarainst them ? Behold, after three days of his death he shall return from hell, as a conqueror from the war." This conquest others do attribute to his cross, others
to his death, others to his burial,
of his soul into the place of the damned, others to his resurrection
;
effect
From whence how men may delivered who never were there, St
:
" ''^"Thou sayest to the physician, hast freed me from this sickness, not in which thou wast, but in which thou wast
Thou
like to be.
Somebody
into
else
was
to
be cast
him.
prison
defendeth
A debtor was in hanged debt is paid for him he is said to be freed from hanging. In all these things they were not but because such were their deserts that unless 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 principalities and powers, and made a shew of them openly, triumphing over them, is acknowledged by all Christians. Neither is there any who will refuse to subscribe unto that which Proclus delivered in his sermon before Nestorius, then Bishop of Constantinople, inserted into the acts of " '^--He was shut up in the grave the Council of Ephesus
Thou
hast
to
delivered
What me from
;
having a troublesome business, there cometh another and ; saith he when he giveth thanks ?
prison.
danger
be
the
''-'"
me
ab
aegritudine
eras, sed in
quo per
ii.
liberatores suos
non sunt
qua futurus eras. Nescio quis habens causam molestam, mittendus erat in carcerem ; venlt alius, defendit eum. Gratias
agens, quid dicit
tlecarcere.
?
Ephes.
'
15.
''-"
Rv
Tcifpu)
Eruisti
animam meam
so-
oi)I/
ecrKvXtvev.
Pro-
part.
i.
edit.
Rom.
360
ANSWEll TO A JliSUlT
CHALLKNGE.
;
[<;iiAr.
who stretched out the heavens like a skin he was reckoned among the dead and spoiled hell;" and that which St Cyril
and the Synod of Alexandria wrote unto the same Nestorius concerning the confession of their faith, approved not only by the '^-^third general Council held at Ephesus, but also by the fourth at Chalcedon, and the "-^fifth at Constan" tinople To the end that by his unspeakable power treading down death in his own, as the first and principal, the dead, and flesh, he might become the firstborn from the firstfruits of those that slept and that he might make a way to man's nature for the turning back again vmto incorruption by the grace of God he tasted death for all 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 conquered by bringing in the resurrection of the body, the other he hath abolished by procuring for us life everlasting. Touching the manner and the means whereby hell was the manner, whether thus spoiled, is all the disagreement our Lord did deliver his people from hell by way of prevention, in saving them from coming thither, or by way
^^^
*^''^''
of subvention,
his
in
whom
at the
time of
the
his
means,
whether
both
;
this
were
done by his divinity, or by the virtue of his sufferings, death, burial, and resurrection, or by the real descending of his soul into the place That he dewherein men's souls were kept imprisoned.
humanity, or
his
whether
scended not into the hell of the damned by the essence of soul, or locally, but virtually only, by extending the
effect
^^'
of
his
power
thither,
is
the
common
the
doctrine
of
the
rest
of
school.
Cardinal
*^3
i.
cap.
65o7roiij<r;;
xxvi. edit.
^-* ^^^
Rom.
C'ol-
xe
Tij
TOV dvdp'MTTov
<pV(TeiTi]i/ ets
d(p6ap-
ariav dvaSpofiiju,
lat. vi.
^-
Tov GdvaTou,
rrapKi,
ev
ye
oij
Thorn, in Sum.
2.
p:irt.
iii.
QucESt.
yiv}\Tni
TrpwroTOKa eK vcKpwv,
Lii, Art.
VIII.]
OF LIMBUS PATKUM.
first
361
that
Christ"'s
Bellanuine at
held
it
to
be
only
'^""'probable
thither,
not
by
his
effects,
but by
and the other schoolmen was to be followed." is the judgment of '''"Suarez, who concerning
Article
his
this
of
:
Christ's
descent
into
hell
doth
thus
mind
"
"'^
If
by an
article
of faith
we understand a
to
truth
which
the
all
the
I
faithful
are
bound
it
explicitly
to
know
and
believe, so
do not think
all
necessary
it is
reckon this
among
articles of faith,
because
men, and because that for this reason, peradventure, it is omitted in the Nicene Creed the knowledge of which Creed seemeth to be sufficient for
fulfilling
Creed,
do not unfold
the truth,
to
it
people.'"'
And
the
to speak
common people
enter into
meaning of this point of the descension into hell the determination whereof dependeth upon the knowledge of the learned tongues and other sciences that come not within the compass of their understanding some experiment whereof
;
they
may
observe in
this,
here handled they might find themselves able in some reasonable sort to follow me; here they leave me, I doubt, and let me walk without their company.
different opinions
likewise been further manifested, what have been entertained by the ancient doctors of the Church concerning the determinate place wherein our Saviour's soul did remain during the time of the sepaIt
having here
ration
*-'
of
it
I leave
it
to
be considered by
Bellariii.
dc (Hiristo,
iv. cap.
ac credere
necessariuni
If).
''-'
Re
los
fidei
tcneantur, sic non existimo hunc computare inter articuquia non est res admodum
Thoma;, qua?
neccssaria singulis
hominibus,
in
et
quia
ob banc
fortasse
causam
symbolo Ni-
ceno omittitur;
riini.
" Suarez.Tom.
Disput. XLiii.
'''^'
Tlioni.
implcndum.
jVugustinus
lati,
Denique propterea
et alii
forte
sect. 4.
Si
nomine
ritalcm
quam onmes
362
the
learned,
ANSWER TO A
JESUIt's CHALLENGE.
[cHAP.
whether any such controverted matter may be brought in to expound the " *^^~rule of faith by," which being " common both to the great and the small
fitly
all
true
and
if
to hades or hell
this,
may
the
the state
of death
universal
time
of his resurrection,
this,
among
all
Christians,
may
pass for an Article of our Creed, and the particular limitation of the place unto which our Saviour's soul went,
bliss,
as a
number of other
In the
required,
further disputation.
articles of
our
faith
which we are sure is more likely to be found in the general than in the partiAnd this is the only reason which moved me to cular.
enlarge myself so
acceptions of the
much
in
the
declaration
of the general
the application of
them
to
our Saviour's descent spoken of in the Creed. Wherein if the zeal which I bear to the peace of the Church, and the settlement of unity
I entreat the
among
brethren,
hath carried
so
me
too
to
far,
reader to pardon
me; and
the
ceasing
be
further
intricate
troublesome
unto him in
prosecution
of this
OF PRAYER TO SAINTS.
That
they call
one question of St Paul, Rom. x. 14, How shall upon him in whom they have not believed ? among
such as lust not to be contentious will quickly put an end unto this question. For if none can be invocated but such as must be believed in, and none must be believed in but
"''^
Rcgulani
in
iiilei
pusillis
magnisquc
ucnt.
Augustin. Epist.
lvh. ad Dar-
conimunem
danum.
TX.]
OF PRAYER TO SAINTS.
alone,
363
what conclusion have been to be communi-
God
will
every one
thereupon.
may
easily
discern
follow
that
Again,
all
Christians
taught
cated
unto
Thou
shalt
worship the Lord thy God, and him only shalt thou serve. But prayer is such a principal part of this service, that it is "usually put for the whole; and the public place of God's worship hath from hence given it the denomination of '^the house of prayer. Furthermore, he that heareth our prayers must be able to search the secrets of our hearts, and discern the inward disposition of our souls. For the pouring out of good words, and the offering up of external sighs and tears, are but the carcase only of a true prayer the life thereof consisteth in the * pouring out of the very soul itself, and the sending up of those secret ^groans of the spirit which cannot he littered. But ^he that searcheth
knoweth what is the mind of the heanen 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 children of men, as Solomon teacheth us in the
the hearts,
and only
he,
Spirit
he ''heareth
in
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
:
If
it
us, that
we
find neither
ment whereby
departed
of the
may be
it:
warranted.
kind of praying to the souls of the saints Cardinal Bellarmine will give
us a reason for
"
" the
spirits
and the prophets, before the coming of Christ, were neither so worshipped nor invocated as we do now worship and invocate the apostles and martyrs,
patriarchs
'
7
ii.
32; Acts
ix.
^ "
vi. 30.
apud Optatum, lib. Ut negaretur Chrisms ct Idola rogarentur. Item, Testamentiiin divinum legimus pariter ; ununi
14;
Cor.
i.
2.
Sic
Nam
ita
idcirco
iii.
contr. Donatist.
non
spiritus
Deum
''
rogamus.
Lxii. 8
viii.
neque invocabantur et prophetarum, quemadmodum nunc apostolos et martyres colimiis et invocamus, quod illi adcolebantur
patriarcharum
huc
inf'erni
carceribusclausi dctinebantur.
Prtcfat. in Crontrovers. dc
'
Psalm
Sam.
"
i.
13, 15.
viii. 27.
Bellarm.
fin.
Rom.
26.
Rom.
364
because
ANSWER TO A JKSUIT
that
CHALLENGE.
as
[chap.
they
were
detained
yet
shut
up
in
the
prisons of hell."
But
if this
a false foundation, as we
contrary supposition be
patriarchs and
reason of his be grounded upon have already shewed it be, and the
of hell,
most true, that the spirits of the prophets were not thus shut up in the prisons then have we four thousand years' prescription left
unto us to oppose against this innovation. We go further yet, and urge against them, that in the New Testament itself we can descry no footsteps of this new kind of invocation, more than we did in the Scriptures of the Old Testament. For this Salmeron doth tell us, that " 'the Scriptures which were made and published in the primitive Church ought to found and explain Christ, who, by the tacit suggestion
Spirit, did bring the saints with him and that it would have been a hard matter to enjoin this to the Jews, and to the Gentiles an occasion would be given thereby to think that many gods were put upon them instead of the multitude of the gods whom they had forsaken." So this new worship, you see, fetcheth its original neither from the Scriptures of the Old nor of the New Testament, but from I know not what " tacit suggestion," which smelt so strongly of idolatry, that at first it was not safe to acquaint either the Jews or the Gentiles therewith. But if any such sweet tradition as this were at first delivered unto the Church by Christ and his Apostles, we demand further how it should come to pass, that for the space of 36o years
of the
we can
find mention
nowhere of any such tiling.'^ For howsoever our Challenger giveth it out, " that prayer to saints was of great account" 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
it
away
so clearly as he weeneth.
'"
Quia
et
Christum
exhibitos multos
fundare
bat
et cxplicare,
deorum
quos
1
relinquebant.
secum adducc-
Salmer, in
Tim.
Disput. viii.
et
durum
.X.]
OF PRAYKU TO SAINTS.
365
us,
is
Whether those
blessed
spirits
pray for
not
the
That
God
only
is
to
be prayed unto,
is
we so earnestly contend ; no way cross this, (for to whom should the saints pray but to the ^^ King of saints?) their being prayed unto is the only stuniblingblock that
praying for us doth
in
this
lieth
way.
the
And
latter
therefore
in those first
times
the
but
no
way yielded
the former
unto,
as
being
this
Origen
may be
who touching
writeth in
do think thus, that all those Fathers who are departed this life before us do fight with us and assist us with their prayers; for so have I heard one of the elder masters saying:" and in another place, " '^Moreover, if the saints that have left the body and be with Christ, do any thing and labour for us in like manner as the angels do, Avho are employed in the ministry of our salvation, let this also remain among the-hidden things of God and the mysteries that are not to be committed unto writing." But because he thought that the angels and saints prayed for
^'I
"
us, did he therefore hold it needful that we should direct our prayers unto them ? Hear, I pray you, his own answer, in his eighth book against Celsus the philosopher: " '^We
must endeavour
" Rev. XV.
'-
to please
God
alone,
who
is
above
all
things,
3.
eiri iruffiv
quod omnes illi qui dormierunt ante nos patres, pugnent nobiscum et adjuvent nos orationibus suis.
sic arbitror,
Ego
araTio, otl
Xfo Kivovfxevtu
(rwfiaTt
aKoXovdeZ
Trdcri
t/;9 aKLci^
avTov
Ktvijart?,
tov
eirt
auTov TpoTTOv Tw
tKeivov
\//uxas
e^ivfievi'^ecrdai
ei/fievei'S
tov
Ita
senioribus
Oedv tTrexat
TravTas
Kctl
ex^iv tous
Origen. in
ipiXov^
dyyeXov;, Kal
Jam
vero
si
Twv
sancti, qui
cum
ylvovTai,
dXXd
TOV
kul
irufXTrpaTTova-i toTs
nem
angelorum, qui salutis nostrfe ministeria procurant, &c. habeatur hoc quoque
inter occulta
IJovXofiiVOii
depaireveiv,
Xeytiv,
mysteria.
cap.
'
ii.
Id. lib.
in Epist.
ad Roman,
Td KpeiTTova,
otrai
u)(0fA.V0i^
xco
"Ei/a
ouv
Tov
eiri
irdaL
Heov
I'lfilv
Ofu>,
fxvplaL
ukXtitoi
<Tuve6')(^ovTai
i^evfxeviaTeou, Kui
tovtov
'tXew eKTSOv,
ovvdp.6i^ lepai.
viii. p.
lib.
432, 433.
366
and labour
goodwill Celsus
others
that as
will
ANSWER TO A
to
JESUIT's
CHALLENGE.
[cHAP.
with
yet
godliness
have him propitious unto us, procuring his and all kind of virtue. And if have
us to
is is
of
any
after
God
so
is
let
him
consider,
thereof
favourable
shall
unto us who
followeth
that
we
have all his friends, both angels and souls and spirits, loving unto us. For they have a fellow-feeling with them
that are thought Avorthy to find favour from God.
Neither
;
but
work with them also that are willing to do service unto him who is God over all, and are friendly to them, and pray with them, and entreat with them. So as we may be bold to say, that when men, which with resolution propose unto themselves the best things, do pray unto God,
they
of the sacred powers pray together with them UNSPOKEN to." Celsus had said of the angels, " '^That they belongto God, and in that respect we are to put our trust in them, and make oblations to them according to the laws, and pray
many thousands
may be
favourable to us."
To
and
let
this
Origen
counsel,
""'Away
to
with
;
Celsus's
we must pray
any
little
angels
us
For we must pray to him alone who is God over all and we must pray to the Word of God, his only begotten and the firstborn 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 vmto 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
not
so
as
much
afford
audience to
it.
'*
"Oti Kal
ol oaifiovei ei(7i
Tov Oeov,
TrpwTOToKw 7ra<rr)s KTicrecos Xoyio Qeou, Kal d^iUTeov avTov, wt dpy^Lepia^ ti]v eir'
auTOV (pdda-aaau y'l/xaii) eii^tjt/ dva<pepeiv kirl TOV Qeov avTOu Kal Seov ijfiiov, Kal
TTUTepa axiTOv Kal iraTepa twv (Siuvvtwv
Kwrd
evKTeov
p. 406.
'
'Lv
eu/xei/eis
cJo-t-
Cels.
ibid,
"Avaye
Sx]
ttiv
tou KeXo-ou
crvfxftou-
KaTa
ibid.
"'
TOU
\6yov
tov
Beou.
Origen.
Kal ovSe
KaTa to
Trocrov
aKova-reov avTtis,
WoVM
Kut
dv
X^topev,
dv
(piXavdptuirtov
auTwv
TT/ooo-f I'KTfoi/
ye
xw
fiovoyevei
Kai
Tvyxdvoifiev.
rx.]
OF PRAYER TO SAINTS.
367
as long as
us;""
we
live, that
is
answer
returned
Christians, that they held it rather fit to offer " firstfruits" unto him which said, Let the earth bring forth grass, the
and
the fruit-tree
yielding frtdt
after
'^And " to whom we give the firstfruits," saith he, " to him also do we send our prayers, having a great High Priest that is entered into the heavens, Jesus the Son of God : and we hold fast this confession while we live, having God favourable unto us, and his only begotten Son
Jesus being manifested
among us
we
but
if
we have a
have
desire
to
unto a multitude
whom
we
would
willingly
be
by him, and millions of millions minister unto him beholding them that imitate their piety towards God
vation
who
as if
sal-
upon God and pray sincerely appearing also and thinking that they ought to do service to them and as it were upon one watchword, to set forth for the benefit and salvation of them that pray to God, unto whom they themselves also pray. For they are all ministering spirits, sent forth to minister for them who shall be heirs of salvationJ'^ Thus far Origen, in his eighth book against Celsus to which for a conclusion we will add that place of the fifth book: "'''All prayers, and supplications, and intercessions.
who
call
'*
Qt
Tio Kal
Kal
yap irdvTeg
i<Tl
XetTovpyiKa Trvevcid
yap
XavdpwTTov Tvyx^avovTei tov Oeov, Kal TOV fjLOVoyevov^ avTov 'It)croC ev ij/uli' (f>avepovfievov.
fvyapicTTiav dva-
Oew
wv
(jyiKavdpwTruiv
Tvyydveiv
QeKofxev,
Havddvopiv OTL
<TTr\Keie7av
)(tXiat
X'^'"'"^^^
irapei-
dvaXaj36vTa^
vTrep dvOpcoTroiK
avTw, Kal fivpiai /xvpidSe^ eXeiTovpyovv avTw' a'lTive^ cos arvyyevel^ Kal
(f>lXoV^
Trepl
avTwv
eirLcrTripL^v,
)
-TOUS HLflOVfMeVOVi
Tljl'
6ts
Qeou
KaTaXi]<jiQiJ, avTi]
(Tarra
eTrio-Ttj/xj), Trapaa-Ti'i-
avTwv
Trj
nruiTtjpia
Ttui'
eTTLKaXovfxeiiwv
cTTi-
eKa-
euj^o/xc'i'aii',
CTToi TeTayfxivoi,
evx^'^^"-'->
'/
ovk
edcrei
dXXw Qappelv
(fort.
'''? Tr/Ofk
irdvTa diapKeZ
Kai axTirep
e^ eyos ci/fOtj^aTos
Kal a-uiTifpia
-rtoi/
oiapKovvTi)
po'i
I'l/JLwv
cTTi
Tram
vlov
tov Qeov.
v)(onevuiv
Bew,
oJ
Kal avToi
eliy^ovTai,
239.
3G8
ANSWER TO A JESUIT
ClIAI-LEXGE.
[cHAr.
and thanksgivings, are to be sent up unto God, the Lord of all, by the High Priest, who is above all angels, being the living Word and God. For to call upon angels, we not comprehending the knowledge of them, which is above the reach of man, is not agreeable to reason. And if by supposition it were granted that the knowledge of them, which is wonderful and secret, might be comprehended this very knowledge, declaring their nature unto us and the charge over which every one of them is set, would not permit us to presume to pray unto any other but unto God, the Lord over all, who is abundantly sufficient for all, by our Saviour the Son of God.""' Tertullian and Cyprian, in the books which they purposely wrote concerning prayer, deliver no other docti'ine, but teach us to regulate all our prayers according unto that perfect pattern prescribed by our great Master, wherein we are required to direct our petitions unto Our Father " ^ These which is in heaven, Matt. vi. 9, Luke xi. 2. things," saith Tertullian, in his Apology for the Christians of his time, " I may not pray for from any other but from because both him of whom I know I shall obtain them it is he who is alone able to give, and I am he unto whom it appertaineth to obtain that which is requested, being his servant who observe him alone, who for his religion am killed, who offer unto him a rich and great sacrifice which he himself hath commanded, prayer proceeding from a chaste body, from an innocent soul, from a holy spirit ;" where he accounteth prayer to be the chief sacrifice wherewith God is worshipped, agreeably to that which Clemens Alexandrinus wrote at the same time: " '^^We do not without cause honour God by prayer, and with righteousness send up this best and holiest sacrifice.''"' And therefore where the brethren of the church of Smyrna, relating the martyrdom of Polycarpus their bishop,
; ;
-"
quam
et
centi,
a quo
me
scio
consecuturum
quoniam
OvK aTreiKUTWi
Tov Qeov, koL
fxev
xrjV
Qvcriav
opimam
ma-
dvaTre^TTo^ev.
lib. vii.
jorem hostiam, quam ipse mandavit, orationem de carne pudica, de anima inno-
IX.]
369
after
whereof they
some 70 years
the
decease of St John,
who had encouraged them by a letter Saviour's own mouth, to continue ^^faithful
where these,
the
salvation
I
say,
do constantly profess
whole world of the
"
^'^can
who
suffered
(or,
for
saved,
the saved
world), or to
worship
ANY OTHER,"
the Latin
of that
writing of theirs,
which was wont to be publicly read in these churches of the " ^' We West, doth express their meaning in this manner
:
to suffer
Then,
presently
"
'^^
Him, being
as
the Son of
the
disciples
and
we
we wish
that
own King and Master, of whom we may be partners and disciples." Hereunto
the direction given unto virgins in the Epistle
:
may be added
alone
your eyes,
taken,
and
his
Father
being enlightened by
that
faith
the Spirit."
may be
""'Who; ;
God, prayeth by the Son whosoever cometh as he ought to do, cometh by Christ to the Son he cannot come without the Holy Ghost."
soever rightly prayeth unto
^^
^^
and and
Rev.
ii.
10.
Tas toD
Tfji
dyairwfiev
d^iu>9 eueKa
I
evuoia^
dvuTrepftKt'jTov
t^s
ouvriarofxeda,
KocrfjLov
tov virep
Tiva
tov iravTO^
Eccles.
ets
tov
Kal StSdcKaXov'
wv
Twv
yevoiTo Kai
^
o-uyKoivwvov^ Te kui
Ttt,
oilxe
'eTp6v
/ia6t)Tas yevea-dai.
Euseb. ut supra.
Smyni. apud Euseb. Hist. lib. iv. k(j). le. ^'' Nunquam Christum relinquere pos-
AI irapdevoi, fxovuv tov XptCTTdv irpo 6(pda\iJ.u)v t)(tTe, Kai tov uvtov iraTtpa
ev Tttis
eu)(ais,
sumus
(pMTiX^op.evai
viro
tou
neque
alteri cui-
irveufiaTOi.
-^
quam precem
Passionario
orationis
impendere.
Ex
Qui
Filium
Ms.
v'lov
fjiadi}-
tum accedit; accedere autem ad Filium non potest sine Spiritu sancto. Gregor. Neocaesar. in 'EKOecei. x/;s Kara fiepo^ Trio-Tew?, a Fr. Turriano convers.
AA
370
ANSWKR TO
A JESUIt''s
CHAM.KXGK.
[cHAP.
Neither is it to be passed over, that one of the special arguments whereby the writers of this time do prove our Saviour Christ to be truly God, is taken from our praying "^sjf Christ unto him, and his accepting of our petitions, " how is he present being be only man," saith Novatianus,
called
upon every where, seeing this is not the nature of man, but of God, that he can be present at every place ? If Christ be only man, why is a man called upon in our
prayers as a
mediator,
to
seeing
yield
the invocation
of a
man
is
judged of no force man, why is their hope reposed in him, seeing hope in man is said to be cursed ?'" So is it noted by Origen, that
salvation?
St Paul,
^^in
If Christ be only
former
all
Epistle
to
the
Corinthians,
call
where he
(l
With
upon
ours,
the
name of Jesus
Cor.
i.
and
thereby " pronounce Jesus 2,) whose name is called upon, to be God. And if to call upon the name of the Lord," saith he, " and to adore God, be one and the selfsame thing, as Christ is called and as we do offer to God upon, so is he to be adored the Father Jirst of all prayers, (l Tim. ii. l,) so must we and as we do offer supplialso to the Lord Jesus Christ
doth
Christ,
cations
to
;
the Father, so do
we
offer
supplications
also to
the
Son
offer
and as we do
offer
thanksgivings to God, so do
we
by
Thess.
iii.
11,
God himself and our Father, and our Lord Jesus Christ, direct our way unto you, doth prove the unity of the Father
^^
Si
homo tantummodo
sit,
Christus, quo-
modo
omni
tor
cum
haec
'
cum, cujus nomen invocatur. Deum Jesum Christum esse pronunciat. Si ergo et Enos et Moses et Aaron et Samuel invocabant
eos, sine
Si
homo tantummodo
mediaj
;
Christus, cur
in orationibus
invocatio hominis ad
?
num
invocabant-; et
et
invocare
Domini
nomen
,
adorare
Deum unum
atque idem
homo tantummodo Christus, cur spes ilium ponitur, cum spes in homine
Novatian.de Tri-
est, sicut
|
est Christus
et sicut offerimus
Deo
Patri
maledicta referatur?
nitat. cap. 14.
primo omnium orationes, ita et Domino Jesu Christo ; et sicut offerimus postulai
Sed
et in principio epistolse
quam ad
omni-
Cum
bus qui invocant nomen Domini Jesu Christ! in omni loco, ipsorum et nostro,
Origen.lib.
viii.
inEpist.
adRoman.cap.x.
IX.]
OF PRAVKR TO SAINTS.
37^
" ^"For no man," saith he, " would pray to Father and the angels, or from any of the other creatures, neither would any man say, God and the angel give me this." And whereas it might be objected that Jacob, in the blessing that he gave unto
and the Son.
receive any thing from the
Ephraim and Manasseh, Gen. XLviii. 15, l6, did use this form of prayer. The God which fed me from my youth unto this day, the angel which delivered me from all evils,
bless those childreti,
not couple one of the created and natural angels with God that did create them, nor omitting God that fed him, did
nephews from an angel; but saying, Which delivered me from all evils, he did shew that it was not any of the created angels, but the Word of God,"
desire a blessing for his
that
is
to
say,
the
Son,
"
whom
he
coupled
with
the
And for further confirmation and prayed unto." hereof he allegeth, among other things, that neither ^^ Jacob nor David did " pray unto any other but God himself for
Father
their deliverance."
The
in
place wherein
we
first
find
ceased to be called
the
upon,
is
that
which Gregory Nazianzen wrote against the Emperor Julian, about the 364th year of our Lord ''Akov kuI r] tov meydXov KwvaTavTiov "^v^^rj {ei rts aiadr}cn^) baai re -npo avrov (iaaiXewv (piKo-^pKXToi, " Hear, O thou soul of great Conbeginning of the
former of the
Invectives
stantius
(if
and
as
many
Where
* OiP/c
\a/3eti>
tj
Tcapd
irapd
dW
eijojjKoJs,
dyyeXuiv,
u
'O pvo/xevo^
/ii>)
j
fie
sk irdvTwv
twu kukwv,
Twv
Tts,
dWwv KTKTuaTwV
Aolt)
(Toi
ovd'
dv
\
Seds
Kal
dyye-
twv KTiaQevTwu Tt.vd dyyeXwv, eSei^e dX\d tov Aoyov elvai tov Qeov, ov tu>
iraTpi crwditTrnv rjuxeTo.
\os.
Athanas. ut
p. 259.
3'
supra, p. 260.
lib.
i.
i
^^
Kai oOtos
&e ovk
dWov
ij
cap. 19.
3* Oil TWV KTitrQevTuiv Kai xt)v (t>v(TiP dyyeXmv ovtwv 'iva avvriiTTai tu> kti-
'
travTi avToiii
<j>ovTa
QeiJo'
ov8e
o'<^eis
avTov Qedv,
irap'
Invectivam,
Etonens.
A a2
372
this note:
AMSWEK TO A JESUIT
{(joKpaTiKov,
CHALLEXGE.
[CHAI
avn
tov,
Eav
twv
TrjSe ciKoueivy
"
He
crates," meaning,
And
therein
he saith rightly
for
Isocrates
useth the same form of speech both in his Evagoras and in his
iEgineticus
E*/
Tr/Koai) wefji
sense
The
like
limita-
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 So doubtful the beginnings were of that funeral obsequies."
tion is used
is
pleased
to
not of his
own
religion only,
his
word
may be
But
if
the
he had either himself read the writings of those Saints and Fathers with whose minds he beareth us in hand he is so well acquainted, or but taken so much information
in this case as the
books of his own new masters were able 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
to afford him,
religion.
in
handling
him
see
"
'^"note,
the coming of Christ did not enter into heaven, neither did
God, nor could ordinarily take knowledge of the prayers therefore it was not of such as should petition unto them to say, St Abraham, pray Testament the use in the Old
;
^^
Ei Se xis
(TOL (cat
twv
rifxeTepwv ecrrl
rl/vxaii eK
ventum
non
in-
Xo"yos, Kal
Deum
videbant,
Oeav yepa^fTwv tmovtoov eiraLcrddvecTdai, cexoLo Kal Tov i)/j.Tepov \6yov avTi iroX\ii>v
supplicantium
Greg.
tum
Gorgon.
quia ante Christi ad-
; ideo non fuisse consueTestamento Veteri, ut dieeretur, Sanete Abraham, ora pro me, &c. Bel-
in
Notandum
est,
lib.
i.
cap. 19.
IX.]
OF PRAYEK TO SAIXTS.
&c."
373
For at that time, saith Suarez, " ^' we read nowhere that any man did directly pray unto the saints for departed, that they should help him or pray for him wherein of grace, law this manner of praying is proper to the the saints, beholding God, are able to see in him the prayers So doth Salmeron also that are poured out unto them." " manner in the Old the was not teach, ^Hhat therefore it
for me,
;
Testament
to
resort unto
and
glorified,
as
is
now they
be,
And "
'^in
vain," saith
God
as
in glory,
not
understanding
the
prayers
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
desires,
forasmuch as they
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 Tesin, and that before the day of the ment they are not admitted into heaven and the
tament were
last
judg-
clear sight
^^
Quod autem
torum
cum Deo
in gloria, sed
ad reconquo-
nusquam legimus. Hie enim modus orandi est proprius legis gratis, in quo saneti, videntes Deum, possunt etiam
se orarent, in eo videre orationes quae
sanguinem Redemptoris
et propterea
et
Christi, loco
ad ipsos fun-
duntur.
Tom. II. Disput. xLii. sect. 1. ^^ Dicendum est, ideo non fuisse morem
in Veteri
quod
intueri ipsis
intuentur et
tercessores, quia
rificati, ut
modo
cum
eis tantus
honos quantus
Alphons.
1 Tim. ii. Disput. viii. Antea frustra fuissent implorata ipsorum suflfragia, utpote nondum conjunc-
Salnier. in
^^
etiam nostras preces votaque exaudiunt, ut quas universa in verbo clarissime intuentur, velut
quodam
speculo.
Albert.
374
ANSWER TO
A JESUIT
CHALLENGE.
[chap.
of God, wherein this metaphysical speculation of the saints' seeing of our prayers is founded, hath been ^"before declared
out of their
*^
own
ibi
Nondum
eris
quis nescit?
it
"Thou
be there;
who knoweth
not?""
was somewhat general, and apprehended generally too as By the Romanists"' own grounds, more than an opinion. then, the more generally this point was held by the ancient Fathers and the more resolvedly, the less generally of force and the more doubtfully must the Popish doctrine And of praying to saints have been entertained by them. if our Challenger desire to be informed of this doubt that
was among the ancient
saints
divines,
now
New
own
him hear from Franciscus Pegna what they have found herein: " *^It was a matter in controversy," saith he, " of old, whether the souls of the saints before the day of judgment did see God and enjoy the divine vision seeing many worthy men and famous, both for learning and holiness, did seem to hold that they do not see nor enjoy
it
For
Martyr, Tertullian, Clemens Romanus, Origen, Ambrose, Chrysostom, Augustine, Lactantius, Victorinus, Prudentius, Theodoret, Aretas, CEcumenius, TheoJustin
phylact,
opinion
Euthymius, are said to have been of this and Medina and Sotus do relate."" To whom we may adjoin one more, of no less credit among our Romanists than any of the others, even Thomas Stapleton who taketh it for granted, that " ^Hhese so himself,
and
;
as Castrus
*"
p. 199 to 210,
item
p. 244, 245, 250, 251, 256, 329, &c. *' August, in Psal. xxxvi. con. 1.
'^
Lactantius,
Aet
Olim controversum
et
fuit,
num
animae
fficumenius,
Theophylactus,
Deum
divina visione
insignes
viri
fruerentur;
doctrina et
cum multi
videre nee
et
Sotus.
Directorii Inquisitor.
*3
Comment, xxi.
celebres antiqui pa-
Tot
illi
et
tam
tres,
Nam Ire-
naus,
Justinus
Martyr,
TertuUianus,
IX.]
OF PKAYER TO SAINTS.
ancient Fathers, Tertullian,
Irenseus,
375
Origen,
many famous
Chrysostom, Theodoret, (Ecumenius, Theophylact, Ambrose, Clemens Romanus, and Bernard, did not assent unto this sentence, which now,*" saith he, " in the Council of Florence
was
at
length,
that
after
much
disputing,
defined
as
doctrine of faith,
sight of Goi)
the
the
before
the day
of judgment
would entreat our Challenger, then, to spell these and put them together, and afterward to tell us whether such a conclusion as this may not be deduced from
things
We
thence
Such
sight of
unto them
to
God, could not well hold that men should pray in such manner as the Romanists use now
do
God
are
notice
of the prayers
too
among
the ancient
did hold, that the saints are not yet admitted to the sight
of
God
many and
very
Therefore
famous
doctors among the men should pray unto Romanists use now to do.
The
and
his
first
proposition
Jesuits
;
is
given
fellow
the second
;
doctors of the
Romish Church
" "
It is a certain
and manifest definition of the Councils," saith a Jesuit, "confirmed by perpetual use from the times of the apostles, and by the authority of all the Greek and Latin Fathers,
that saints are
to be
""All
poribus usu
demum
diem
conquisitione facta, ut
dogma
fidei
Latinorum
Azor.
definita est,
judicii
Moral.
Tom.
i.
lib.
sunt assensi
tradiderunt.
cap. 10.
*
Defens.
Ecclelib.
i.
siastic. Auctorit.
contra Whitaker.
Omnes
Bellarmin. de
cap. 6.
cap. 2.
**
Triumph,
lib.
i.
Certa
est
et
manifesta conciliorum
376
the Fathers,
ANSWER TO A JESUIT
CHALLENGE.
[chap
Greek and Latin, teach this," saith Bellarmine. " ^^All the Fathers, as well Greek as Latin, perpetually have called upon the saints,"" saith Salmeron. And ^'this " is clear by all the writers of the first six hundred years," quoth Stapleton. For these kind of men have so inured their tongues to talk of all Fathers and all writers, that they can hardly use any other form of speech
having
last
told
such
tales
as
these
so
often
over,
that
at
in
they persuade
earnest.
themselves
that
they
be very true
good
The memory
and at their memorials ; and martyria, that is to say, at the places wherein their bodies were laid, which were the churches whereunto the
Christians
ordinarily
laid
did
in
those
times
usually resort,
for
offered
their
down
a
Where
to
the
give
gracious answer
such
prayers,
things for the honouring of that Christian prowhich those worthy champions maintained unto the death, men began afterwards to conceive that it was at their suit and mediation that these things were g-ranted
fession
wonderful
and
unto
sort
effected.
Which was
that were
the
rather
believed
by reason
their memorials
and otherwhere. Notwithstanding, in what these things were brought about, St Augustine prothat
it
fesseth
to
did pass
the the
strength
of his understanding
themselves
define:
"'^Whether
martyrs
;""
were in
their
own persons
removed from all commerce with the affairs of men here, " ^^but praying in general for the necessities of suppliants," God by the ministry of his angels did effect these things when, where, and in what manner
ing in a certain
place,
Graeci
quani
Disput.
Latini,
se longinquitate discretis,
&c.
Augustin.
Alphons. Salmer. in
VII.
'"'
Tim.
ii.
i.
chap. 9.
*^
Utruvn
ipsi
indigentia supplicantium.
IX.]
OF I'llAYKK TO SAINTS.
377
he pleased, but " '^"especially at the memorials of the martyrs, because he knew that to be expedient to us for the building of the faith of Christ, for whose confession they
did suffer."
that that
it it
" ^'This matter is higher," saith he, "than may be touched by me, and more abstruse than can be searched into by me and therefore whether
;
of these two
be,
it
be,
that
these
things
the very
presence of the martyrs, sometimes by angels taking upon them the person of the martyrs, I dare not define."
of these opinions pleased St Jerome best, who proof thereof that place in the Revelation, ^^ These folloiv the Lamb whithersoever he goeth. Whereupon he inferreth a conclusion which hath need of a very
The
first
allegeth
for
favourable interpretation: " ^^If the Lamb be everywhere, they also that are with the Lamb must be believed to be
everywhere.
not
From
and
whom Maximus
when he
profit
saith,
all
Taurinensis
all
seemeth
the saints
much
to differ,
"^*although
yet
be everywhere
men,
they specially do
labour for us, who have also suffered punishments for us." So one Eustratius, a priest of Constantinople, made a collection of divers testimonies, both out of the Scriptures
and
souls
the
writings
of the
Fathers,
to
prove,
"
^^that
the
which oftentimes and in different manners appear unto many, do themselves appear according to their proper existence and it is not the divine power assuming the shape of the And so holy souls that sheweth forth these operations."
strongly did this opinion prevail
gotten
head,
that
at
length
this
'"
Maximeque
per
eorum memorias,
expedire
nobis ad
illi
cum agno
quoniam
hoc novit
Ibid.
sunt, ubique esse credendi sunt. Hieronym. advers. Vigilant. ^' Licet universi sancti ubique sint, et omnibus prosint, specialiter illi tamen
Res haec
altior est,
quam ut a me quam ut a me
horum
sit,
Maxim.
Ilomil. in
valeat perscrutari
et
ideo quid
duorum
sit,
Kai
KUTa
diaffiopoui Tpoirov^ al
ylfV)(^ai,
martyrum, non audeo. Ibid. ^ Rev, xiv. 4. ^'^ Si agnus ubique, ergo et
suscipientes personam
definire
aW
yetas
/xaTiC^ofxevi}
tmv dytuv
i/zuxwi/,
ras evepin
tTTiOei'/ci/ucrt.
Eustrat.
Photii
hi,
qui
Bibliotheca, Cod.
clxxi.
378
against
ANSWER TO A
those
that
saints
let
JESUlx's CHALLENGE.
[chap.
say
that
the
do not
appear,
angels
only,
to
Questions
Antiochus,
matter
on the contrary
side:
Those adumbrations and visions which appear at the chapels and tombs of the saints are not made by the souls of the saints, but by holy angels transformed into the shape of the saints. For how otherwise, tell me, can the soul of St Peter or St Paul, being but one, appear at the same instant, being commemorated in a thousand churches of his throughout the whole world ? For this can neither one angel do at any time, it being proper unto God alone to be found at the same instant in two places and in the whole
^'
"
world."
And Anastasius
Sinaita,
or Nicaenus,
in
the
self-
same manner: " ^**Tt 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 for how else should it be possible, that the resurrection of the bodies being not yet made, but the bodies and the
;
flesh
be seen
horses
armed
apostle
And
or
if
me how
other
at
many
Toiis
places
For neither
is
an angel
*^
I'l/juv
aiiTov'}
\eyei
ayiov^
'^
on
trdcrai
eirKpaiverrdaL,
dWd
tovi
<pri(TLV
dyyeXovi, ecTTw
dvddefjia.
TwvSe Canon.
Ig-
oi'
dylwv dyyeXwv
Qeov. cTrei
citat. in
eirLTeXovvTaL
TTcos
tTTiTpo'Trij^
irto
Encomio.
SvvaTov,
t^s avaa-racrewi
dXX'
e-rt Tti;
At
dyiwu
Twv
o-wfi-dTuiv yeyevtjfxevr)^,
capKwv
eioeardai
dWa
/.tot,
?|
toutous,
e(p
;
ei^ei
dyyeXtov dylwv
fjLera(ry^i]fiaTi(fiixevuiV
dvSpa^, iroXXaKi^
'iinroL^
eis
eiire
oTTTavofxevovi
KaOwrrXiarfxevov^
Ei
Se
els
fxia oucra
fxaKapiou TleTpov
Ttji/
dv-TiXeyeiv
poTrtjv
vTrapx^v
dTTocTToXo^
(lipav
UavXoi
;
TleTpov,
(v'ot'
))
aWos
xtji/
avTOU kirKpavTivai ev
;
)(tXtots
/ua/OTi/s,
aiiTnV
avTov ev oXw tw Korrfico touto ydp ovTe dyyeXo^ els dvvaTat iroiijo'ai TTOTe' fiovnv ydp tov Oeou e(TTiv ev ovtri
foots
TOTTOts Kal ev
TTJ po-n-rj
(iXtp
ott-
TavcTai
oiixe
ev
ei
dia(p6poi TOTTOts
fx))
avTrj
TJ?
jOott^,
tm
KOcrfKo
ev avTfi
fi6vo<s 6
evpicTKetrdai:
Athanas. Qusest.
Sinait.
Quasi, lxxxix.
XXVI. ad Antioch.
IX.]
OF PRAYER TO SAINTS.
to
379
places,
able
be at
the same
instant
in
divers
but
God
only
tions
his
^''If
one in
is
may
something that
is
to
come, when
all,
am
whether he awaketh I
being asleep,
both of us
he sleepeth I being awake, or whether one and the same time do either wake or sleep, when he seeth the dream in which he seeth me; what marvel is it if the dead, not knowing nor perceiving these things, are yet seen in dreams by the living, and say
or
at
somewhat which they being awake may know to be true " "^"But such is man's weakness, that when any one seeth
.''"
a dead
his
man
;
in
his
sleep,
he
thinketh
that
he
doth
see
soul
is
but
that
alive,
like
it
manner of one
neither his soul that did appear
is
man
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,
rhetorician in
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 " *^ In which night," saith St Augustine, could scarce sleep " I expounded unto him, while he was in a dream, that
Carthage,
lighting
:
who
nay, not
the
I,
but
my
image,
not
**
sea,
either
doing
Si ergo
cantem, vel
nunciantem,
et
cum
cum mortuum in somnis quisanimam se videre arbitretur ; cum autem vivum similiter somniaverit, non ejus animam neque corpus,
habet, ut
que
viderit, ipsius
omnino non curem, non solum quid ille somniet, sed utrum dormiente me vigilet, an vigilante me dormiat, an uno eodemque
tempore vigilemus ambo sive dormiamus,
et
mortuo-
nescientium,
quando
videt
;
videt et in
quo
me
nescientes mortui,
Qua
quod evigilantes verum esse cognoscant ? August, de Cura pro Mortuis, cap. 10. "o Sic autem infirmitas humana sese
trans
'
somniante, et nihil de
curante.
illius curis
omnino
380
or
ANSWER TO A JESUIT
CHALLENGE.
[clIAl'.
dreaming some other thing, and nothing at all caring The like he doth also note to happen unto those that are in raptures and extasies: "^-For upon these also do appear images, as well of the living as of the dead ; but after they have been restored unto their senses, as many of the dead as they say that they have seen, with them they are truly believed to have been ; neither do they mark who hear these things, that the images of some living men, that were absent and ignorant of these things, were in like manner seen by them." And for the confession of the devils in parties possessed, he bringeth in a memorable instance of that which fell out in Milan, at the place of the memorial of the martyrs Protasius and Gervasius where the devils did not only make mention of the martyrs that were dead, but also of Ambrose the bishop, then living, " and besought him that he would spare them, he
for his cares."
"'^
being otherwise employed, and being utterly ignorant of the thing when it was adoing."
Augustine doth put us in mind in that " ^*men are sometimes led into great errors by deceitful dreams or visions, and that it is just that they should suffer such things;" so St Chrysostom giveth a good
as
But
St
discourse, that
admonition that
sayings:
little
is
devils'*
" "^^What
I
it
"that the
?
devils
do
I
say,
am
the
soul of such
monk
believe
it,
their
hearers.
And
therefore
Paul
silenced
(aL
tur
Aliquando autem fallacibus somniis homines in magnos mittunerrores, quos talia perpeti justum est.
visis) hi
cum
Ti ouv, oTi
ol oaifiove^ \eyov(Ti,
)
tov
;
ab
eis
v/zuj^t;
eifi't,
(pi]cri
yap TOVTO ov
Slo.
yap tous
clkouov-
Nam
et
TOVTO Kal
Xaf^ouTSi
ITaDXos KaiToiye
'iva fxi}
sium
Tots
dXjjOeVt
Kal
modo commemorabant, adhuc vivum daemones episcopum confitebantur Ambrosium, atque ut parceret obsecrabant,
aliud
illo
TToXiv
dvafi'i^uocri,
Kal
d^toTri-
<TToi
yevwvTai.
II.
Chrysost. de
v.
p.
Lazaro,
edit.
Cone.
Savil.
Tom.
235, 236,
cum
ageretur
omnino
OF PIIAYER TO SAINTS.
they
miglit
381
again
with
those
thence,
truths,
mingle
false
things
to themselves."
And
touching dreams
""^
:
" If at and apparitions of the dead, he addeth fui'ther this time the dreams that appear oftentimes in the shapes of them that have departed this life have deceived and corrupted many, much more if this were once settled in
men's minds, that many of those that are departed did return again unto us, that wicked devil would plot a thousand guiles, and bring
for
this cause
God
And in much deceit into our life. hath shut up the doors, and doth not
to return
back and tell the things from thence, should It was the complaint of bring in all his own devices." Synesius in his time, that there were ""many, both private men and priests too, who feigned certain dreams, which they And in ancient writings we meet with called revelations."
suffer
that are
sundry
visions,
which,
if
may more
than true apparitions of blessed either souls or angels. He that will advisedly read over Basilius Seleuciensis'
narration of the miracles of St Thecla, for example,
either
reject
must
the
work
as strangely
corrupted, or easily be
drawn
which
have
said.
and observations as
these.'*
who watch
that time yearly see her driving a fiery chariot in the air,
and removing from Seleucia unto Dalisandus, as a place which she did principally affect in regard of the commodity and pleasantness of the situation; that both she and other of the saints deceased do " '^^rejoice much in solitary places, and do ordinarily dwell in them;" that after her death she
^^
fxi]
to
de
Trap'
Id.
direKSovToiv
6ie(f>Qipav,
troWovi
iJTraTt^crav
el
kul
ttoWm fidWov,
touto
Tats
^vx""!-
li/xtf
Kai
ioiwTai Kai
oi)s
lejoels,
iroWol
auTol
"8
Synes.
Ttui/ aTr6X6di'T(i)i>
Epist. Lix.
Basil. Seleuc. de Miraculis S.
The-
eh tou
fSiov
cap. 10.
tovto
dTre'/cXeio-e -ras
dupdi
iSiov,
(OS
Kai yap TOVTO /laXKTTa T(ui/ dyitov TO lipe/iitais -re x^V^ '"i '^'"' Tauxats Tu TToXXa ivavXiX^ecrdai.. lb. cap. 21.
382
should
praises,"
ANSWER
" affect
(even
as
TO A JKSUIT
CHALLENGE.
[chap.
oratory
as
delighted
with such
did
Homer
Apollo ''tickled
at
the
camp
of the Grecians)
special
instances,
saith,
appear in
ailed,
and demanded of him what he and what he would He, to shew his art, and to
the
night,
'^
win the virgin's favour with the aptness of the verse, returneth for an answer unto her that verse wherewith Homer maketh Achilles to answer his mother Thetis in the first
of the Iliads
:
Olo'Qa'
"
TLY}
TOL
:
TavT
e'lcvir]
ttuut
ayopevw;
all ?"
Thou knowest
'"'^the
why
should
I tell it
martyr smiling, and being delighted, partly with the verse, and wondering that he had answered so aptly," conveyed a certain round stone unto him, with the touch whereof he was presently set on foot from his long and perilous sickness. For the other
with
the man, partly
Whereat "
happened unto himFor " '^the martyr," saith he, " is such a lover of learning, and taketh such a delight in these oratorious praises, that I will tell somewhat of those things that were done
self.
to
myself and
doth
he
know
to
for myself, which the martyr who did it have been done, and that I lie not." Then for her
telleth
anni-
should
be pronounced
in
he was taken
the
with such
an extreme pain
quite
his ear,
;
that
but that the martyr the same night appeared unto him, and, shaking him by the ear, took all the pain away. He addeth further,
auditory
like
was
to be
disappointed
^^
direKpivaTo.
cap. 24.
'^
Basil.
Seleuc.
ut
supra,
mv
^'
avTr]v.
)'
fi.dpTV%,
Xoywv tuvtoi^
j
TepTre-r' aKOVwi/.
Hom.
dvSpl
Iliad, a.
?{
epu)
^^ 'E'7ri/u6i5ta<ra(7a
yovu
wi
ixapTvi, Kal
'adeTara eiri
t6
tw
eiri
t6
tw
eirei,
cr-j^riKvla fxoi.
Qavfxdaaaa Se
Kal
fidXa
dpfiooiwv
Kal
oil xj/fiioofxat.
IX.]
OF PRAYEll TO SAINTS.
to appear unto
383
him
in his
more
especially,
while he
was in hand with writing this selfsame book. For having begun to be ^^ weary of the labour, " the martyr," saith he, " seemed to sit by, close in my sight, where I used to be at my book, and to take the quaternion out of my hand, in which I transcribed these things out of my table-book. Yea, and she seemed unto me to read it, and to rejoice, and to smile, and to shew unto me by her look that she was pleased with the things that were written, and that it behoved me to finish this work, and not to leave it imperfect." These things do I here repeat, not with any intention to disgrace antiquity, whereof I profess myself to be as great an admirer as any, but to discover the first grounds from whence that invocation of saints did proceed, whereby the honour of God and Chrisfs office of mediation was afterwards so much obscured. That saying of St Augustine is very memorable, and worthy to be pondered: " '^Whom should I find that might reconcile me unto thee ? Should I have gone unto the angels With what prayer With what sacraments ? Many endeavouring to return unto thee, and not being able to do it by themselves, as I hear, have tried these things, and have fallen into the desire of curious visions, and were accounted worthy of illusions." Whether they that had recourse unto the mediation of martyrs, in such sort as these had unto the mediation of angels, deserved to be punished with the like delusions, I leave to the judgment of others. The thing which I observed was this, that such dreams and visions as these, joined with the miraculous cures that were wrought at the monuments of the martyrs, bred first an opinion in men's minds of the martyrs' ability to help them, and so afterward led them to the recommending of themselves unto their prayers
.'* .''
/uj
eSo^ev
i]
fidpTv^
TrXtjo-ioi/
ev
6\j/ei
riv
fiov
j
'irapaKaQeX,e<TQai, oinrep
Tfji/ Trpd?
Kal edo^
fioi
'
^*
Ta
/3i/3Xt'a iroieitrOni
crvvovaiav,
t<?i
tibi ?
Kal
x^'po' "^V"
xjjs
Qu^
Quibus sacramentis
te redire,
JVIulti
OeXr
conantes ad
Kal dvayivwaKeiv
iSoKti
fxoL,
Kal
e(}>r)6e(rdat
evdeiKVva-dai
fj.01
sionum,
\
et
Seoi fxe
Augustin. Confess,
384
ANSWER TO
A JESUIT
CHALLENGE.
[CHAF.
at first
were
;
external
benefits
their
sins
'*^As
mediation
for
the procuring
"
brethren, as
us
we do
so
celebrate the
solemnities of
Lord tempoual benefits, that by imitating we may deserve to receive eternal," saith the author of the Sermon of the Martyrs, which is found among the Homilies of St Augustine and Leo, and
the martyrs themselves
in
Breviary is appointed to be read at the " '*Be mindful of days of many martyrs. the martyr," saith St Basil in his Panegyrical Oration upon Mamas, " as many of you as have enjoyed him by dreams ; as many of you as, coming to this place, have had him a
the
"Roman
festival
common
as many as to whom, being called by name, he shewed himself present by his works as many
;
he hath brought back again ; as many as he hath raised from sickness ; as many as he hath restored their children unto, having been dead ; as many as have received
travellers as
by
his
the breedings
of this
and as it were the grudgings of that ague, that The martyr afterwards brake out into a pestilential fever. not called upon is here vocatus only, not invocatus yet
disease,
;
by being prayed unto, but called to join with others in For putting up the same petition unto his and their God. as here in the Church militant we have our fellow-soldiers ''^(Tvvaywv'KxavTa^, striving together with 7(s, and ^^(xwuttovpyovvrai, helping together with their prayers to
'^
God
for
Quotiescunque,
fratres
carissimi,
sanctorum
martyrum solennia
celebra-
mus,
a
exspectemus
beneficia,
'6<70i
irept-
e(r)^;K6(Tai'
avTov
(Tvvepyov
eis
eirl
Trpoo-euX')"*
oaoi^
me-
ouofiaTL xXrideh
Ttov
epywv
irapeaTt]'
ocrovi e^
reamur aeterna. Serm. de Martyrib. ad Calcem Sermonum Leonis i. et Tom. i. Oper. Augustin. Serm. XLVii.de Sanctis. '' Breviar. Roman, in Commun'i plurimorum IMartyrum extra tempus Paschale,
Lect. IV.
uaovi booLTTupovs
kirav-i'iyayev'
cwKev
ijC^i
TexeXeuTj/KOTas*
otrofs
irpo-
derrpLiai filov
paKpOTepa^
eiroirjtrev .
Basil,
" Rom.
XV. 30.
"
2Cor.
i.
11.
Kl
OF I'RAYEK TO SAINTS.
385
us and yet, because we pray one for another, we do not pray one to another; so the Fathers, which taught that the saints in the Church triumphant do pray for us, might, with St Basil, acknowledge that they had the martyrs
;
(Tvvepyov^
ek
Trpoaev^rjv, fellow-helpers
to
their
prayer,
and yet pray with them only, and not unto them. For howsoever this evil weed grew apace, among the superstitious multitude especially, yet was it so cropped at first by the skilful husbandmen of the Church, that it got nothing
we see it is now grown unto. Which that we may the better understand, and more distinctly apprehend how far the recommending
near that height which under the Papacy
of men's selves unto the prayers of the saints, which began
to be used in the latter
after Christ,
came short of that invocation of saints which is at this day practised in the Church of Rome, these special differences may be observed betwixt the one and the other. First, in those elder times he that prayed silently was thought to honour God in a singular manner, as one that " ^'brought faith with him, and confessed that God was the searcher of the heart and reins, and heard his prayer before it was poured out of his mouth ;" the understanding of the present secrets of the heart, by the general judgment of the Fathers, ^^being no more communicated by him unto the creatures than the knowledge of things to come for before the day wherein the secrets of the heart shall be manifested, "**^ Almighty God alone doth behold the hidden
;
Matt.
vi. 4,
Thy Father
the hearts
God searcheth
"'
and
et
reins
and
Qui
in silentio orat
fidem defert,
dito;
et in alio loco,
confitetur
renis
diat,
et
renes
Deus
et in
Regum
volumine,
Tu
sit, et
au-
quam
Ambros.
minum.
xvi.
de Sacrament,
cap.
4.
Ylpoyv(jo(7Ti]i Kal
KapcioyvwaTi]^ fx6vo%
eirto'TavTai.
Hieronym. lib. v. in Ezech. cap. Vide eundem lib.iv. in Ezech. cap. xiv.; lib. iv. in Jerem. cap. xx. ; et lib.
in Matt. cap. ix. (supra p. 102)
;
i.
Jo.
Ta
ev KapOia
ij
tu fxeWovra
Atha-
Tom.
ii. p.
Et prius quidem solus omnipotens cernit occulta, dicente sermone evangelico, Et Pater qui videt in abscon-
Grac. vel xxx. Latin.; Gennadium de Ecclesiasticis Dogmatib. cap. 81 ; Johan. Cassian. CoUat. vii. cap. 13 ; Sedulium
in
Deus
Rom.
ii.
ii.
lib.
cap.
et alios
I?
passim.
386
ANSWER TO A
JESUIT's
CHALLENGE.
[chap.
Thou
But now
only knowest the hearts of all the children of men. in the Church of Rome mental prayers are pre-
both the one and the other. Secondly, In the former times " *'it was a great question, whether at all, or how far, or after what manner, the
spirits
of the dead
did
know
here;"
and consequently whether they pray for us only " ^^in general," and for the particulars God answereth us according to our several necessities, where, when, and after what manner he pleaseth. Anselmus Laudunensis, in his interlineal gloss upon that text, Abraham is ignorant of us, and Israel knoweth us not, (Isaiah Lxiii. l6,) noteth, that " Augustine saith that the dead, even the saints, do not know what the living do, no, not their own sons." And indeed St Augustine, in his book of the Care for the Dead, maketh this inference upon that place of Scripture: " ^'If such great patriarchs as these were ignorant what was done toward the people that descended from them, unto whom, believing God, the people itself was promised to come from their stock, how do the dead interpose themselves in knowing and furthering the things and acts of the living and afterward draweth these conclusions from thence, which ^^Hugo de Sancto Victore, borrowing from him, hath inserted into his book de Spiritu et Anima, cap. 29: " ^^The spirits of the dead be there where they do neither see nor hear
^*^
.''"
^*
esse
^^
Augustinus
filii.
dicit,
dam, quod
operis prolixioris,
utrum
eorum
Lxiii.
''
quomodo
ea quae circa
him ex
runt,
cap.
supra citatum, in
fin.
p.
37*).
orare,
fatentur
Philippus in Apologia
Brentius in Con-
13.
vocatione Sanctorum
catione Sanctorum
Kemnitius
in tertia
:
torini.
parte
Examinis
Concilii Tridentini
Cal-
vinus quoque libro tertio Institut. cap. 20, sect. 21 et 24, non repugnat huic sententiae.
Augustin.
ii.
cap. 8.
13.
X.]
OF PRAYER TO SAINTS.
fall
387
out unto
men
in this life."
they do, as we have care of the 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 yet not altogether, but as much go unto them from hence
know
not
at
all
what
dead, although we
as
is
tell,
and
is
fit
to hear.
it
also
by the
angels,
which be
They here present with us and carry our souls unto them. may know also by the revelation of God's Spirit such of
the things done here as
is
necessary for
them
is
to
know."
also
Hitherto
Hugo
out
of St Augustine;
in
who
of
herein
followed by
his
Gratian,
ii.
the
second
part
the
Decrees,
incident
cap. 29,
thus:
"
^^
dead know the things that are done in this world by the living.'^ and he answereth, that they do not ; and this he proveth by the authority of Isaiah,
question, whether the
(viz.
like question is moved by the Master of the Sen" ^^Whether the saints do hear the prayers of suppliants, and the desire of petitioners do come unto their notice.?" and this answer is returned thereunto: " It is not
The
tences,
Ita
illi
Spiritu
Dei revelante
quemadmodum
sciamus.
^'
de mortuis,
Facit Gratianus
quandam incidentem
? et
mundo
;
geruntur a vivis
et
respondet,
Proinde fatendum
nescire qui-
dem mortuos
dum hie
qui hinc
quod non
^^
Sed
forte quaeris,
Numquid
preces
non quidem
si-
et vota pos-
meminisse
et
qua
illos,
quibus haec indicant, oportet audire. Possunt et ab angelis, qui rebus qua aguntur
hie praesto sunt, audire aliquid mortui,
Dei
veri luminis
contem-
quod unumquemque illorum audire debere judicat, cui cuncta subjecta sunt, &c.
quantum
vel
illis
qui
Deo
nostrae innotescunt in
non
est eos
non
contemplantur.
lib. iv. Distinct,
Petr.
non solum
xlv.
B
b2
388
ANSWER TO A JESUIT
CHALLENGE.
[CH.
of God's presence are joyed with the illustration of the true light, do in the contemplation thereof understand the things
that
are
to
them
are
for joy or to us
For
as
to the angels,
so
made known
plate."
Upon
which stand before God, our petitions Word of God which they contemwhich place of the Master Scotus disputing
in
the
groweth
sary
see
to this conclusion:
"
^*I
say, that
it
is
not neces-
in
respect of
prayers,
it
;
the
beatitude
that one
in
bliss
should
in
our
neither regularly
is
or
universally,
is
the
Word, because
not
such a thing as
necessary
sequel of beatitude
beatitude."
we
that
shall
hear
of
afterward,
he
saith,
"
it
is
probable
God
doth specially reveal unto him that is in bliss such of our prayers as are offered unto him, or unto God in his name."
The same
tures
Jirst,
conclusion doth
Gabriel
Biel
:
make
in
his
Lec-
their natural knowwhich is the knowledge of things in their proper kind, know no prayers of ours that are here upon earth, neither mental nor vocal, by reason of the immoderate distance that is betwixt us and them;" secondly^ that " ^"^it is no part of their essential beatitude that they should see our prayers or our other actions in the Word ;" and thirdly, that " ^^it is not altogether certain whether it do appertain to their accidental beatitude to see our prayers ;" he thus "^**It is therefore said probably, that at length concludeth
upon the Canon of the Mass that " ^^the saints in heaven by
for
having
shewed,
ledge,
^*
beatitudinis,
Dico quod non est necesse ex ratione quod beatus videat orationes
neque regulariter sive universalisequela
beatitudinis
terra consistentium,
nostras,
ter,
Gabr. Biel,
necessaria
neque
beatitudinis essen-
talis revela-
tialis,
beatitudinem, &c.
nostra,
in
Tamen
revelat
Verbo.
^''
de orationibus
sibi,
vel
Deo
in
Utrum autem
nomine ejus oblatis. Jo. Scotus in iv. Dist. XLV. Quasst. iv. ^* Dicendum quod sancti in patria qui
de facto in
coelis sunt,
pertineat ad
dentalem,
Ibid.
^8
naturali cognitione
Unde
probabiliter dicitur,
licet
non
necessario
sequitur
ad
sanctorum
IX.]
OF PUAYER TO SAINTS.
it
389
upon
the
saints'
although
yet that
doth
not
follow
necessarily
beatitude that
God
doth reveal
all
them by men, whether in magnifying and praising them, or in praying unto them and imploring their help." Cardinal Bellarmine supposeth, that " ^^if the saints should have need
thus of a new revelation, the Church would not so boldly
Pray for us, but would sometimes 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
say unto
all
the saints,
that he
entreat of
God
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
that they do know them." Doctor Pesantius, "that this is to be held for a point of faith, that the saints do know the prayers which we pour unto them ;" because " otherwise they should be made in vain." So that to make good the Popish manner of praying unto saints, that which at the first was but probable and problematical, must now be held to be de Jlde, and an undoubted axiom of divinity. Thirdly, In the Popish invocation formal and absolute
heart
alone,
yet
it
is
certain
^"^note," saith
them used
requests
at
first
of the same nature with those which are in this kind usually made unto the living, where the requester is
;
de congruo
periculis versari.
ii.
cap. 15.
'"^
orando
'"'
et auxilia
implorando.
Ibid.
modum
certum
Si indigerent sancti
nova revelatione,
tamen
ecclesia
Sanctis,
non
omnibus
Id. de Eccles.
quando a Deo ut eis revelaret preces nostras. Bellarm.de Eccles. Triumph, lib. i.
cap. 20.
Triumph, lib. i. cap. 20. i2 i^^t notandum, quod est de fide, beatos
mus,
cognoscere orationes, quas ad illos fundialias frustra fierent ; sed quod illas
"" Superfluum videtur ab eis (qui sunt in purgatorio) ordinarie petere, ut pro nobis orent, quia non possunt ordinarie
cognoscere quid agamus in particulari, sed solum in genere sciunt nos in multis
videant in verbo, non est certum de fide credo tamen esse probabile, magisque
pium
et
rationi
consonum.
i.
Alexand.
Pesant. in part.
Thom.
Quaest. xii.
390
ANSWEll TO A JESUIT
CHALLENGE.
desireth
;
[chap.
oftentimes superior to
which
standeth
so called
;
not
well with
of
^^
prayer properly
in the
and they that are requested be evermore accounted 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
number of
God''s
glory
is
declared
why may
by the
it
out of a
certain
abundance of godly
to
call
upon
society of the
same body
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 all the saints should pray to God for me!'''' Thus writeth Cassander, in his notes upon the ancient Ecclesiastical 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
'"^
tionis,
Est enim oratio actus quidam raquo unus alteri supplicat, inferior
Bellarm. de Bonis
lib.
i.
'"* Cum viderem non necessarinm ut statuamus sanctos intelligere nostras pre-
videlicet superior!.
ces,
credebam ad
calumnias
esse,
si
Operib. in particular!,
^"^
cap. 7-
rnm
per
repellendas satis
nonnuUodicamus
et
modum
explicari posse
surditatis, et
plis
Deum
laudent,
quam abundantia
qua;-
compellationes
dam
studii divinee
;
gloria amplificandse
loquamur,
allo-
declaratur
Cre-
illos spiritus,
ejusdem corporis
societate
pii de-
nobiscum
siderii
conjiuictos, ex
quadam
qua-
in
oratione
quod eos
;
ultro fa-
cum
cere credimus
sancti, orate
ut perinde valeat,
Omnes
!
Proinde
si
nostri
Deum
Utinam omnes
pro
!
sancti
sint,
honorque
tu
ut talia rescis-
cant, suscipe
sermonem nostrum.
p.
Hymn.
Id.
Epist.
Operum,
p. 242,
1109.
IX.]
OF PRAYEIl TO SAINTS.
391
saints do understand our prayers, I thought it was sufficient to put back the calumnies of some, if we should say that these interpellations might be expounded by way of wishing or desiring which hath less absurdity in it, and is agreeable to the examples of the Holy Scriptures. But if any man would have such compellations as these to be taken also for an intimation of the desire and a direct speaking unto them, I do not gainsay it. Notwithstanding, I would think that a tacit condition ought to be understood in such an intimation ; such as Gregory Nazianzen doth express in the Funeral Oration of his sister Gorgonia, when he saith, If thou hast any care at all of our speeches, and holy souls receive this honour from God, that they have notice of such
;
Yea, in the very darkest times of the Papacy there wanted not some who for certain reasons, recited by Gulielmus Altissiodorensis and Gabriel Biel, resolved that neither the saints do pray for us, neither are we to pray unto them. " ^"^With these and such like reasons," saith Biel, " were the heretics deceived, and some Christians in our time are now deceived."* " '""'For these and the like reasons," saith Altissiodorensis, " many do say, that neither we pray unto the saints, nor they pray for us, but improperly ; in respect
^"^
His
tos,
decipiuntur et nunc
Deum
ut
nonnuUi nostro tempore Christiani. Gabr. Biel, in Canon. Miss. Lect. xxx. '"^ Propter istas rationes et consimUes dicunt multi, quod nee nos oramus sanc-
juvent.
Summ.
"
Preesertim
cum a quibusdam
famosis
it
is
verisimiliter astimatur,
" Which moved John Scharpe Oxford publicly to dispute the two questions, of praying to Saints and praying for the dead; especially/ because it was esteemed by some famous men, and not without probability, that such suffrages and prayers were superfluous in the Church of God, although some other wise men thought the
added
:
suffragia et orationes in
in the University of
perfluunt
viatorum.
MS.
in bibliotheca
Collegii Mertonensis
Oxon." "
probable that in
learned
his
the
left
Author
corrected under
own hand" he
intentionally restored
it
contrary.
In this
particular question
had
now
hand Altissiodorensis telleth us, that MANY," &c. And in the margin:
in
Ed.]
392
ANSWEll TO A JESUIT
CHALI,ENGE.
the the
saints
[chap.
us."
we pray vmto God that the merits of For which he referreth us unto
may
help
versicle
used to
Sarum
find laid
down
in this
manner
'"^Afljuvent nos
eorum merita,
Quos
Excuset
Et qui
eis tribuisti
CcBlestis
palmam
triumphi.
peccati.
" Let
us
;
their
whom
our own
sins
do hinder
own
and thou, who hast bestowed upon them the palm of 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 merits likewise upon the consideration of the dignity or condignity whereof it is believed that God yieldeth to the motions they make unto him in our behalf. " ^^We pray unto the saints," saith the Master of the
the heavenly triumph, deny not unto
;
Sentences,
"
that they
may
it,
is
to say,
will
it
may
may
our
will
good
for
they willing
God
doth
to
will
it,
and so
be effected,"
'"^
""We
officio.
" ought
entreat
the
apostles
and
suf-
Breviar.
eorum nobis
in
Omnium
Sanctorum
Whence
bonum
nos-
trum
quia
eis
volentibus
Deus
vult, et
testium veritatis,
p. 390, cited
edit. Basil,
ann. 1562,
ita fiet.
Petr.
Lombard.
et
by
me
Distinct,
xlv.
Jacobus de Vitriaco,
et alios
of this treatise,
who
in Litania majori.
Order
^"^
in a contrary sense,
reading the
omni
necessitate nostra,
et
quia
place interrogatively.
medii inter
ordinavit
Oramus
nos
Peumj
per quos
Deus
IX.]
OF PRAYEIl TO SAINTS.
other
saints," saith
393
"
in
all
the
Hugo
our
de
Prato,
our ne-
cessities,
because
they are
advocates
and the
means
whom God
us." '"Because " it is a thing fitting," " 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 that our prayers which are offered unto him is requisite, should specially be revealed unto him, because they lean specially upon the merits of him as of a mediator bringing us to the salvation which is sought for ; therefore it is probable that God doth specially reveal unto him that is in bliss such of our prayers as are offered unto him or unto God in his name." But this is an open derogation to the high prerogative of our Saviour"'s meritorious intercession, and a manifest encroachment upon the great office of mediation, which the most religious and learned among those Fathers, who desired to be recommended unto the prayers of the saints, were so careful to preserve entire unto him. " ""For what is so proper to Christ," saith St Ambrose, " as to stand by God the Father for an advocate of the " "^He is the Priest," saith St Augustine, " who people.?"
things
upon
saith Scotus,
now entered within the veil, alone there of them that been partakers of flesh doth make intercession for us; in figure of which thing, in that first people and in that
being
have
first
and
temple the priest only did enter into the holy of holies, all the people stood without." And therefore where St John saith, These things write I unto you, that ye sin
not;
and
if
any
man
sin,
we have an
1
John
1,
St Augus-
babile
est,
xlv.
regnum.
i.
Sicut
Deus
in
QuEPSt. IV.
regnum
'"
et
omnia
manus,
est
et
ego
concedo vobis.
ad-
Quia congruum
in
Ambros.
est,
in Psal.
xxxix.
adjutorem Dei
electi,
procurando
salutem
eo
;
sibi potest
com-
petere
et
nem
gestaverunt
In cujus
et in illo
offeruntur, quia
illae
meritis ejus,
centis
omnis
ideo pro-
August,
in
Psalm. Lxiv,
394
ANSWER TO A
JESUIT''s
CHALLENGE.
[cHAP.
tion thereupon
that St
was,
''
upon that place, maketh this observaJohn being so great a man as he Ye have, nor Ye have me, nor Ye
have Christ himself; but did both put in Christ, not himself; and also said, have, not Ye have;" because " he had rather put himself in the number of sinners, that he might have Christ to be his advocate, than put himself for an advocate instead of Christ, and be found among the
We
proud that should be damned ;" and from thence draweth " "^If he this conclusion against Parmenian the Donatist 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 your sins (as Parmenian
:
make
people and God ;) what good and faithful Christian would endure him? who would look upon him as the apostle of
Christ,
fore
this
P"
The
doctrine there-
Rome
in this point,
to
by
be
learned
ungodly and
Fifthly,
of men"'s selves unto the which was at first admitted in the ancient Church, did no way impeach the confidence and boldness which we have gotten in Christ to make our immediate approach imto the throne of grace, which by the invocation of saints, now taught in the Church of Rome, is very much impaired. For to induce men to the practice of this, the great majesty of God and the severity of his justice is propounded unto poor sinners on the one hand, and the consideration of their own baseness and unworthiness on the other; whereupon it is inferred, that as well for the manifesting of their reverence to God's majesty, as the testifying of their submissiveness and humility, they
The recommendation
*^*
Non
me
habetis
non peecetis,
torem
et si
dixit, nee
ipsum Christum habetis, dixit sed et Christum posuit, non se, et habemus dixit, non habetis. PJaluitseponere in numero peccatorum, ut haberet advocatum Christum, quam ponere se pro Christo advoeatum et inveniri inter damnandos superbos. Id. Tractat. i. in
1
me
quodam
loco
pum
ferret
inter
norum
et
Quis
sicut
ii.
sicut
apostolum Christi,
intueretur?
Epist.
non
lib.
antichristum
contr.
ii,
Id.
scripsi vobis ut
Parmenian.
Si ita dicercf,
Hoc
cap. 8.
IX.]
OF PRAYER TO SAINTS.
seek
to
395
saints,
should
as
God by
the
mediation of his
like
by the mediation of his servants which motives can have no more force to encourage men to the invocation of saints, than they have to discourage them
seek to the king
men do
So, from the immediate invocation of God and his Christ. among the causes alleged by Alexander of Hales why we ought to pray unto the saints, one is, " "^in respect of
that
we,
itself,
to
in
another,
"in
respect of
do
men,'" (miserable men, indeed, that " or some of us at least, are more affected sometimes unto some saint than unto our Lord himself, and therefore God, having compassion on our misery, is pleased " '^'in that we should pray unto his saints;" and a third, respect of the reverence of God, that a sinner who hath oiFended God, because he dareth not to come unto him in
so,)
his
own
person,
may have
recourse
unto the
saints
in
by
The
like
we read
Gabriel
consolation,"
he, "
to
more mind to the interpellation of the saints than of the Judge, whose defect of holiness also other men's goodness is able to supply ;" and it maketh " "^for the reverence of God, that a sinner who hath offended God, as it were
not daring for the dross of his sin
to appear
in his
proper
person before
have
^'
recourse
unto
the
saints,
who
are
most
pure
and
Ulterius propter nostram inopiam contemplando ; ut qui non possumus summam lucem in se aspicere, earn in
in suis Sanctis contemplemur.
ter
est consola-
Tertio propinopiam in aniando ; quia nos miserabiles homines, vol plerique nostrum, magis
afficimur circa sanctum aliquem aliquando,
sanctorum interpellationem quandoque magis animantur quam judicis, quorum etiam sanctitatis defectum
qui ad
supplere potest probitas aliena.
Biel, in Canon.
I\Iiss.
Gabriel
Lect.
xxx.
quasi non
quam
etiam circa
Dominum
et ideo
Deum
oftendit,
audens
ter et
in
quod oremus sanctos suos. Alexand. de Hales. Sum. part. iv. Quaest. xxvi.
Memb.
3, Artie. 5.
sanctos purissimos et
Deo
'" Propter Dei reverentiam, ut peccator qui Deum offendit, quia non audet in
propria persona adire, recurrat ad sanctos,
eoruni patrocinia implorando.
Id. ibid.
que suis adjunctis meritis et precibus magis redderent exaudibiles., placidas, atquc gratas. Ibid. liCCt. xxxi.
396
grateful to
ANSWER TO A
JESUIT's
CHALLENGE.
[CHAP.
the
God, who may present the sinner's prayers unto Most High, and by adjoining their merits and prayers thereunto might make the same more fit for audience, more Therefore Salmeron the Jesuit pleasing and more grateful.""
sticketh not to deliver his opinion plainly,
that the praying unto God by the saints seeraeth to be better than the praying unto him immediately; as for other reasons, " ^^so because the Church, which hath the Spirit of Christ," (though St Augustine surely would have judged such a Church to be led by the spirit of antichrist rather than of Christ,) *' most frequently hath recourse unto God by the saints, but Cometh more rarely unto God by itself;"" and also be-
saints
doth
Centurion,
Luke
vii. 6, 7."
^^^
Whereunto he
hath had respect to the prayer of the humble, and did not despise their prayers; and of Judith, ^^^The prayer of the humble and meek hath always pleased thee. Thus in the days of the Apostles themselves, under
David,
the pretence of
^-^ humility, some laboured to bring into the Church the tvorshipping of angels, which carried with it ^^^a shew of wisdom, as St Paul speaketh of it, and such a shew as was not far unlike unto that wherewith our Romish doctors do cozen simple people now-a-days. For " ^^this," " did they counsel should be done," namely, saith Theodoret, that men should pray unto angels, " pretending humility,
He
inaccessible,
and saying, that the God of all things was invisible, and and incomprehensible, and that it was fit we should procure God"'s favour by the means of angels."
Whereas
sheweth
grace,
'2*
St
that
Chrysostom,
the
faithful,
treating
of
Christian
humility,
who
"
are
furnished
with
that
do
notwithstanding
qua
^^''ascend
Christi
yiveadat, Taireivocppoadvi)
fxevoi
Ke'xprj-
Kal \eyoi'T69,
tos
a'opaTOS o tuiv
Deum
accedit.
oKwv 06OS dvetpLKTO^ T6 Kul aKaTaXtfTTTos, Kal Trpo(7)/c6i Bid Twv dyyeXiDV Triv deiav eufieveiav TrpayfxaTevecrdai. Theodoret. in Coloss. cap.
1^^
ii.
Alphons. Salmer. in
sect. ult.
'21
pavov
cii.
ii.
dxffiSa^,
Psalm
17. 18.
Judith
ix. 16.
y6p.evoL TrapeaTtjKaa-Lv
Tu)
fiaa-iXiKiT).
tw dpovw
" Coloss.
'"'
Chrysostom. in Matth.
Homil. Lxv.
edit. Graec.
lxvi. Latin.
IX.J
OF PRAYER TO SAINTS.
of heaven,
before
the
397
tops
selves
throne
of an
itself;"
yea,
'-'by
learning
God
in prayer,
man
set
made
a kind
" angel
the soul
is
so
bonds of the body, the reasoning is raised up so high, he is so translated into heaven, he doth so overlook these worldly things, he is so placed by the regal throne itself, although he be a poor man, although a servant,
it
Neither is although a simple man, although an unlearned." to be foro-otten that the heathen idolaters also, to cover
" '^Hhe shame of their neglecting of God, were wont to use this miserable excuse, that by these they might go to God, as by officers we go to the king;" which is the very
selfsame
rae:
cover
their
superstition
our Romanists have borrowed from them to wdth, that the nakedness thereof
But St Ambrose, or whoever else was might not appear. author of those commentaries upon St Paul's Epistles that are found among his works, hath met well with them, and sufficiently discovered the vanity of these gross and carnal imaginations: " '^^Go to," saith he, "is there any man so
mad
treat
honour
any
shall
be found but to
of such a matter, they are justly condemned as guilty And yet these men think themselves not of high treason. guilty, who give the honour of God's name to a creature,
and leaving the Lord, adore their fellow-servants, as though there were any thing more that could be reserved to God. For therefore do men go to the king by tribunes or officers.
'^^
"AvdpwTroi
tos
yap Qew
TraiSevdeii oia-
aut salutis
sua immemor,
?
ut honorificen-
XeyeaGai,
eiKos toi/
tw Qew
diaXeyo-
cum
de hac re
Xuexat tS)V
Seirfiwv
tov
^I'l'X'lj
Et isti se ut rei damnentur majestatis. non putant reos, qui honorem nominis Dei
deferunt
creaturffi, et relicto
;
Domino
con-
piodTiKuiv'
servos adorant
quasi
sit
auTov LaTaTai tov dpovov fSaariXiKdv, Kav oiKfTij?, kuv iSiwriji, Kav ri, Kav
djuaOijs.
'-8
servetur Deo.
Nam
et
homo
uti-
Solent tamen,
pudorem passineglecti
pervenitur ad regem.
cap.
'^'
i.
Ambros.
in
Rom.
que est rex, et nescit quibus debeat rempublicam credere. Ad Deum, ante quern utique nihil latet, (omnium enim merita novit, ) promerendum suffragatore non opus Ubicunque enim est, sed mente devota.
talis
locutus fuerit
ei,
respondebit
illi.
Age,numquidtamdemensestaliquis,
Ibid.
398
ANSWER TO A
JESUIt's CHALLENGE.
[cHAl'.
because the king is but a man, and knoweth not to whom he may commit the state of the commonwealth. But to procure the favour of God, from whom nothing is hid, (for he
knoweth the merits or works of all men,) we need no spokesman but a devout mind ; for wheresoever such a one shall
speak unto him, he will answer him."
most plentiful in which we may have to God and to the great ones in this world: " '^'^When we have suit unto men," saith he in one place, " we have need of cost and money, and servile adulation, and much going up and down, and great ado. For it falleth out oftentimes that we cannot go straight unto the lords themselves, and present our gift unto them and speak with them; but it is necessary for us first to procure the favour of
all
But of
others
St Chrysostom
is
their ministers and stewards and officers, both with paying and praying and using all other means unto them, and then
by
it
their mediation
is
to
not
thus
for
the
petitioners,
neither
answer,
praying unto him." " ^^^When thou hast need to sue unto men," saith he in another place, " thou art forced first to
deal with door-keepers, and to entreat parasites and flatterers,
and
to
:
go a long way.
there
is
no such
matter
that
'"'
without an intercessor he
'AvdpwTTwv
yap
Seoixevoi,
Kal
XV.
et Jo.
Damascene
est
in Parallel, lib.
ii.
iairavt]^
yjpi)lxa.Twv
oeofieda,
Kal
KoXa-
mar:
KeLa<s dovXoTrpeTTOvi,
ginem appositum
'31
hoc
pharmacum
Haco/itX7)Ti/;a)9dicuntur,nonoo')'|UaTt(ia)s.
'A.vdpo^'jrov'i fiev
Kaloia-
yap
dW
dvdyKri irpo-
KaXearai,
Kal irvXutpoT'i
<rvuTV)(eiv
Tepov SiaKovovi
Kal
olKovofiovi
avTwv
pt]fxaa'i
Trapac'iTov^
Kal
KoXaKas TrapuKaXecrai, Kal oSov iroXXyjv aTreXdelv. eirl de tov Qeov ovStv tolovtou
earTLv'
dXXd
ccttiv
ovtws. ov yap
ovSh
ot
Tai,
)((pls
xtapli
dairdviTi
SelTaL pLecriTwv
OVTU)
T)/x6oi/
twv d^iovvTwv,
eirivevei ttJ
Trj
Sl'
eTepwv TrapaKaXov/xevo?,
citat.
(os
avTwv
(Tom.
in loc.
Maximo,
commun. Serm.
IX.]
OK PRAYER TO SAINTS.
399
and entering in straightway thou mayest draw him unto " ^^~ Amongst men," saith he in a third place, " it thee." behoveth him that cometh unto one to be a man of speech, and it is required that he should flatter all those that are about the prince, and to think upon many other things, that he may find acceptance. But here there is need of nothing save of a watchful mind only, and there is nothing So in his that hindereth us from being near to God." sermon upon the woman of Canaan, which he made in his latter days, after his return from his first banishment " ^^^God is always near," saith he. " If thou wilt entreat man, thou askest what he is a-doing, and he is asleep, he is not at leisure, or the servant giveth thee no answer. But with God there is none of these things. Whithersoever thou goest and callest, he heareth ; there is no want
of leisure,
off.
Say,
presently
God
is
with
For while thou art yet a-speaking, saith he, I will say. Behold, here I am, Isaiah Lviii. 9." And therefore he biddeth us to " ^^*mark the philosophy," as he termeth it, or the wisdom of the " woman of Canaan. She entreateth not James," saith he, " she beseecheth not John, neither
thee.
doth she come to Peter; but brake through the whole company of them, saying, I have no need of a mediator, but taking repentance with me for a spokesman, I come to the For this cause did he descend, for this Fountain itself. cause did he take flesh, that I might have the boldness to> I have no need of a mediator have thou speak unto him. mercy upon me." Hitherto St Chrysostom. Sixthly, The Romanists repose such confidence in the
:
'^^ 'Etti
ixev
yap
TuJi"
dvdpooirwv tov
SiaKOVo? oiaTeLxi'iei.
vpocriovTa tlvI Koi pi)TopiK6v elvai XP'h Kal Ko\aKev(Tai toiis Trepl tov dpxovra
XaXovvTO'i
trov
epw,
looii
cyo) irap-
eTTLvor/-
Tom.
ov
yevea-dai einrapdoeKTOv.
SeTTai,
ev-
Tavda
fiovt]^
Se ovSevo's
vj^rpovrrr)^'
dWd
to
yvco/nij^
Kai opa
yui/ai/cds
cpi.Xo(TO(piav'
Kal oiiSev
kwXvov
elvai
edv deXrj^
;
Tou xpov'
OiiK
ex<^
fieaiTov
Xjoetai/,
dXXd
KadevSei dcryoXeiTai, 6 SiaKouiJov ouk diroKpiveTai aoi. etrl Se tov Qeov ovoev tov-
avTij Ti?
KaTefBr], oid
Twv,
oirov
eav a7reX6;s
d<Txo\ia,
Kal
KaXerrri'S,
aKovei.
ovK
ou
/necriTi)?,
ov
Ibid. p. 190.
400
ANSWER TO A JESUIT
CHALLENGE.
[chap.
by them than by
it
their
own
prayers.
Which
conceit,
how
was unto the ancient doctors, St Chrysostom may be a sufficient witness, who laboured exceedingly to root out this erroneous opinion, when it first began to
distasteful
shew itself in his time. And therefore he is bold to affirm, not only that " ^^we have no such need of others that we
may
entreat
by them," but
vise
also,
that
God "
^^Hhen doeth
For "
as
when we
to
us.
Thus use we
then we gratify them most, when they come unto by themselves and not by others. But, thou wilt say, what if I have offended him ? Cease offending, and shed tears, and so come, and thou shalt quickly make him appeased
us
for the
say
it
things that are past. Say only, I have offended; from thy soul and a sincere mind, and all is loosed.
Thou
as
dost not so
desire
much
to
Thus thy sins unto thee." doth St Chrysostom write upon the l6th of the Acts; and upon the fourth Psalm to the same effect: " ^^'Thou mayest
he doth
forgive
always and
with
continually
solicit
him,
shalt
no
difficulty.
For thou
in,
;
]yj^>
eKeivwv
d(pelvai
(Tov
xct
dpLapTy^fxaTa.
a^iiu'o-j/s.
Id. ibid.
'^'
XXXVI.
'3S
'Ael
iroieZ,
a-ai,
Kal
SvaKoXia
yjpe'ia Ttoi'
ovSe/jiia
TrpoaeaTiv.
oTav
oil
eTepwv
ovTe yap
TrpotrayovTwv 6vpw;
yi/tjcrtos,
t6t fxdXiaTa i]p.lv eyKoXeX, cus avTov tij (piXia, oTav eTepwv TT/Oos avTov Sei^Owfxev twv d^iovvTwv.
Oappovo'Li'
eavTov
Trpoar<tov,
TOTe
fid\i(7Ta
fxtjSevoi
oKoucrexat
ov)(^
ouTco
Kal
t)/U6ls TTOiovfiev
eirl
twv
ijfia^
TOTe, OTav
Tes,
Serjdrj^.
outois
d^lOUVTWV.
pi'(^6fxeda,
Si'
TOTe /uoXto-To aiiTois X'''" OTav Si eavTwv vpuv, koi oil eTepwv, TTpocriwari. Tt ovv, <f>r](nv, av
avTwv.
e-rreiSv
yap
ttj-s
jj/ifiTe/sas
TroieX,
wpocTKeKpovKW's
Kal
SdKpv<70v,
iraxjcrai
-Tpoa-Kpovwv
Kai
Kal
ovtw
irporreXde,
avTov
'iXeaiv
avTw Qappelv, OTav ioii Si' eavTwv TovTO iroiovvTa^, TOTe fidXiarTa ovtw Kal etrl ttjs \avavaia<: eTTivevei.
woTTe jj^ds
eTTotijcre'
etTre fxovov,
<'"'
oti irpoceKpovtra'
Kal
TleTpov
jiev
Kal 'laKwfiov
eTTifievouo'i}':
elire
ck \j/vxv^
TrdvTa
\e\vTai.
<Tv
ouk
eirtSu/ueTs
outws
drpedrjvaL
Tas d/inpTin^
Id. in
Ta)(6a>s
towKCi'.
IX.]
OF PRAYKR TO SATXTS.
401
by thyself, then will he most of all hear thee, even then, when thou entreatest no man. We do not therefore so pacify him when we entreat him by others, as when we do it by our ownselves. For by reason he loveth our friendship, and doth all things that we may put our confidence in him, when he beholdeth us to do this by ourselves, then doth he most yield unto our suits. Thus did he deal with the woman of Canaan when Peter and James came
:
The same lesson doth he repeat in his 44th Homily upon Genesis, that " ''^**our Lord being merciful doth not so yield when he is entreated for us by others, as he doth when he is by our ownselves;" and for proof thereof telleth us again of the woman of Canaan, that " '^^having the
disciples
by herself being instant drew forth the clemency of the Lord ;" to the end we might thereby " learn, that we do not so prevail when we entreat by others as when by ourselves, if we come with fervour and with a vigilant mind." The like observation is made by him and by Theophylact, in their expositions upon that part of the Gospel wherein this history is related: " "Mark me," saith the one, " how
she
the apostles being put
prevailing, she
herself
:
prevailed
of so great force
for
God would be
own
saith
petitioned unto
by us
by others
for us :"
the other,
"
that although
as
we praying
more
I
do
prevail
much more."
ydp
ov\ ovtw
?i(U(i'
One
Si'
place
Ti]v
will yet
lay
down
'38 'ETrei^iJ
(j)i.\dv6piDir6's eo-xti/ o
ieviroTr}^ 6 rifxeTepo^,
ptiiv
cxe-
(TTToTov.
'*"
TrapuKaXovfievo^ inrep
Si'
I'lfiwv
eirivevei,
(US
avTwv.
\(i/ }]TTi]dcvTioi/
xix. Homil.
139
XLiv.
^uayKaadi^fxev,
'iva
ijvvcre'
ToarouTuu
ydp
(3ov-
fxe(Tov
irapayayelv
fjidOoifxev,
XeTUi fxaXXou Tu)V uirevduvioi' d^ioucrOai, y Id. in ]\Iatt. XV. Trap' eTepwuinrtp ij/iiov.
KaXoyj/xes dvvofiev,
eavTwu,
Kai
auxi;
Homil. LI I.
inrep
ijfxiuv,
Latin.
n'lTuiijiv
Sieyi]yepfxev>i'i
Siavoia'S.
'iSov
ydp
wcrirep virep
oi
diro-
Kai
Toi/s
/jLaGriTai
e')(^ov(Ta
vtrep
avT?!^
(TToXoi,
dXX'
ovv
tj^fis
inrep
eavTwu
?Joi;i'tJ6i;,
aiTovvra irXtou
ill
duvo/xei),
Theophylact.
c c
402
ANSWER TO A
JESUIt's CHALLENGE.
[cHAT'.
and
of this observation: " ^^^With God," " saith he, thou hast need of no intercessors, nor of much running about, nor to flatter others ; but ahhough thou be alone and hast no patron, thou by thyself praying unto
so
make an end
God
shalt
certainly
He
useth not to
by others for us, as when we ourselves do pray unto him, although we be replenished And to prove that " ^^^praying by with a thousand evils."
our ownselves we prevail more with
God
him by
he bringeth in again the history of the woman of Canaan, and wisheth us to observe, " "*how when others entreated he put her back, but when she herself cried out praying for the gift, he yielded ;" and at last concludeth " "^ Seeing then we have learned all with this exhortation
others,"
:
by perseverance and conalthough we stancy of mind we may obtain our request be solitary and without patrons, let us not be discouraged, knowing that this is a great patronage, that thou by thine ownself mayest come to God with much alacrity.
us not despair,
that
;
we be knowing
in sin
and unworthy
to receive,
it
is
to
attributed
unto the
for
saints
Rome
as
yea,
as
doth
"^Cardinal Bel-
For "
'*^
'*'we
" an eminent kind of adoration." do not honour the saints," saith Azorius the
to be,
tov Qeov,
Ou XP*'"
\ow,
T?/s
^**
jj
Seofxevt}
Trepi.SpofxT]'},
Swpedi
lb. p. 417.
XaKevcrai eTcpovi'
Kciv
dWd
Qeov
TavT
yu?)
Kav
a-TTpoo-TaTeuTOs,
TTapaKa\e<ja<i tov
x^
oux ovT(o
6l'
Tepwv virep
irapaKa6l
rifxHiv
"jrponreopia
cvvijcrofieda
yeve-
oJs
adai
Kav dirpocTTd/utj
auTMV Twv
ye'/uoi/xes
cofiev
TCVTOi Kai
fiev,
dirayopevui-
kukwv.
18,
Chrysost.
Serm.
in
to
Philip,
143
i.
de profectu Evangel.
aiiToov
Tom.
avTov
'*''
TTjOoGiz/iia?
Ibid.
ftdWov
:
>)
oi'
eTepwv
Ibid,
BouXei
1/
fxttdeiv
Si'
;
Kal
OTL
6i' I'ifjLwv
avTUiV
fidWov
eTepwv
honoramus eo
sapientia, po-
trapaKokovvTe^ avTov dvvofxev p. 418. '** ET5fs TTws, oTc fiev eKeXvoi irapeKa-
cultu,
tentia,
quo
viros
virtute,
tx.]
OF PRAYER TO SAINTS.
403
" with that worship only wherewith we do men that excel in virtue, wisdom, pov/er, or any other dignity, but also with DIVINE worship and honour, which is an act of
Jesuit,
religion
;
for
that
worship which
is
given to
men
of excel-
an act and which is called observance.'" clear as the noon-day that the giving of divine honour and worship unto any creature is flat idolatry, the poor man weeneth that he and his fellows may be excused from being idolaters, because they " do not give divine worship and honour unto the saints for themselves, but for God who hath
lency
is
virtue,
made them
saints;" as if
his
^^^glory should be given unto another, would be mocked Indeed they were wont heretofore with such toys as these. with an idle distinction of ^^"^ Dulia commonly to delude men and Latria; but now " ^^it is the opinion of the most and
it is one and the selfsame virtue of which containeth both Latria and Dulia." Whereas it hath been the constant doctrine of the ancient Church, that all religious worship, whereof prayer by the judgment of all men, as well '^'heathen as Christian, hath been always esteemed to be an especial part, is so properly due unto God alone, that without committing of idolatry it cannot be comFor " '^"in the Catholic municated unto any creature.
relio-ion
Church
creature
is
it
is
divinely
is
to be
the
Creator
and singularly delivered, that no worshipped by the soul, but he only who And of all things," saith St Augustine.
151
Nam
ille
cultus
nae
primum
i.
prece
Trist. lib.
longe
inferioris virtu-
Donaii. seen.
Phormion. Act.
cium.
tis
Sed divines cultus et honores Sancnon damus propter ipsos ; sed propter
qui eos sanctos
efFecit.
Deum,
''s >"*
Jo. Azor.
At ego Deos penateis hinc 1, ad illud. salutatum domurn Devortar. Salutatum] Adoratum prima post reditum prece.
'*-
Institute JMoral.
Tom.
i.
Clem. Constitut. lib. iii. cap. 7. 'AvtI tov Beov XaTpevei tu> Ma/icoi'a,
TOVT(TTL, 0ov\eu6i
TM
KepSet..
sit,
' Quid
si et
una
religionis virtus
turam colendam esse anima; (libentius enim loquor his verbis quibus mihi haec insinuata sunt) sed ipsum tantummodo
Certe
Nicol. Serarius, in
Litaneutico
ii.
rerum qua sunt omnium creatorem. Augustin. lib. de Quantitate Animse, cap. 34. Vide eund. de Morib. Eccles. Catholicae,
et
"Quaest.
xxvii.
in fine.
Manich.
lib.
i.
cap. 30.
<CjC
404
ANSWER TO
A JESUIT
CIIALLEXGE.
it
[chap.
who thought
men
prayers of the
saints departed,
any man or angel the worship of invocation for to request the help of the prayers of our fellow-servants is one thing, and to worship them with the service of invocation is another ; as may be seen in the case of our brethren upon earth, who may not refuse the former without the violation 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 thereof which Bellarmine himself repeateth out of them the first whereof is that of Basil: " ^^^ Prayer which is made by pious is a request of some good thing men unto God."" The second, of Gregory Nyssen " Prayer The third, is a conversing" or " a conference with Gon." " Prayer is a request of good things, of the same Father The fourth, which is oiFered with supplication unto God." " Prayer is a colloquy" or " disof John Chrysostom The fifth, of John Damascen " '^* Prayer course with God." is an ascension of the mind unto God, or a request of things Whereunto the order set down that are fit from God." by the Fathers of the Council of Carthage may be added, " is^Xhat none in their prayers should direct their speech
to impart unto
: :
^''''
^^"^
''''
unto
153
And
Tom.
therefore,
where
de
^"^"the
Vide ejusd.
lib.
i.
Orando
Deum,
ticular, lib.
cap. 1
'^* Tlpocrevx'l
tamv
ets
ainjiri^
dyadov
^^^ II/t)o<reux'J
irapa tosv
evcrejiiov
Qeov
yivoixevr\.
Trpo^
Oeov,
1)
wapd Qeov.
dox,
lib. iii.
Ylpotrevxr)
i.
Qeov
ufxtXia.
Gregor.
'^8
Ut nullus
ad patrem
Concil.
Nyssen. Orat.
^'^
de Oratione.
a'i-n](TL?
dirigat orationem.
Fulgent. Ferrand. in
sect.
Tlpo(Tevx>l
Breviat.
Canon,
tit.
219,
ex
Carthag.
IS"
31.
de Orat.
Dominic,
Upocrevx^l
Ad
qui
quod
sacrificium, sicut
in
homines
LKeTr/pia
Dei,
mundum
ejus
confessione
nominantur;
sacrificat, in-
'H
euxr/
SidXe^L^
eo-Tt
Trpo^
vocantur.
cap. 10.
Aug. de
Oeo'y.
xxx.
IX.]
OF PRAYER TO SAINTS.
405
names of the martyrs were solemnly rehearsed in the public Liturgy of the Church, St Augustine interpreteth it to be done for an honourable remembrance of them, but utterly denieth that the Church therein had any intention to invoSo for other particular prayers: " ^"^^Thou alone cate them.
Lord," saith St Ambrose in his " thou Theodosius the Emperor art to be requested to supply the miss of him in his sons." And, " I'^'^To whom else should I cry besides thee?" saith St Augustine ; and it is God's pleasure,
art
to
be
invocated,
Funeral
Oration
upon
revised
by Eugenius, Bishop of Toledo, at the command of ChinIn Nicetas Serronius's Catena dasuindus, King of Spain. upon the Psalms, not yet printed, one of the Greek doctors maketh this observation upon that place of the fifth Psalm,
Attend unto the voice of my petition, my King and my God: for utito thee will J pray, that ^''^the petition is here For presented as to a King, but the prayer as to God. *' From whence unto God ALONE do we pray," saith he. that also doth not much differ, which we read in the Catena only where it is translated into Latin by Daniel Barbarus
;
" "
^"^^
prayer
is
offered
the
margin,
it
that
we should
so
it,
^'^^
understand
this
well."
But how
may be
with
may
too, to
well
stand
construction of
the gentle
and
to save
that
it
pains
best
Aloysius
Hippomanus,
his
Catena,
thought
and not to trouble his reader with it at all. St Chrysostom, unto whom, in the Chain set out by Barbarus, this sentence is assigned, upon
break
off that
oe
irpoo'evx^iv
"'^
Geo),
{xovw
yctp
T(o
ill
candus es
dos.
"'-
tu rogandus, ut
eum
in
filiis
Qeu> TrpoaevxofxeGa.
Nicet.
Caten.
Kal b
reprsBsentes.
Psalm
iftreaJs
fJ-ov,
i''*
V. 3.
YlpScrx^^
^V
Geos
Cui
alteri praeter te
i.
Au-
OTL
irpoaeu^onai.
cap. S.
Deo
oftertur.
edit.
Au-
otrdyei
ne'trat
yap
'iva
^aaCKeV to evoeTtiV
Venet.
Xdfitj'
Bene
intelligas.
406
ANSWER TO A JESUIT
1
CHALLENGE.
i.
[chap.
that call
Cor.
2,
With
all
name of our Lord Jesus Christ, giveth the like exposition: " ^''^Not of this man and that man, but upon the name of the Lord." And he elsewhere telleth us, that it was the devil's doing to draw men unto the calling upon
upon
the
angels, as envying
their
immediate access
and
admittance
God's
own
presence:
"
^''"For
this
" did
envying us this honour. These be the enchantments of devils though he be an angel, though an archangel, though they be cherubims, endure it not. For neither will these powers themselves admit it, but reject it, when they see their Lord dishonoured. I have honoured thee, saith he, and have said, Call upon me ; and dost thou dishonour him Therefore did the Fathers in the Council of Laodicea directly conclude, that this invocation of angels was a secret kind of idolatry, by the practice whereof the communion both of Christ and of his Church was forsaken. ^""^For
: ?''"'
ought not to forsake the Church and depart aside, and invocate angels, and make meetings, which are things forbidden. If any man therefore be found to give himself to this privy idolatry, let him be accursed, because he hath forsaken our Lord Jesus Christ, the Son of God, and betaken himself to idolatry." Pope Adrian, in the epitome of the Canons which he delivered to Charles the Great at Rome, in the year of our Lord 773, doth thus abridge this decree Ut anathema sit, quicunque, relicta ecclesia, angelos colere vel congregatio7ies facer e prcBsumpserit, " That whosoever leaving the Church, did presume to worship angels or to make meetings, should
Christians," say they,
'^'
"
of God,
'^^ Oil
Tov
^eij/os
Koi Tov
6eXvo<i,
dWd
1
168
"Q^j oy cgj 'XpKTTiavovi tyKaTaXeltov Qeov, Kai dtrievai Et tis ovv eveiSioXoXaTpeia
oti ey/caxe-
TO
ovofia
TOV Kvpiov.
i.
Chrysost. in
Cor. Homil.
'^
Aid TavTa
twv dyt^s
eiv'
aTrep diri]y6pevTat.
yeXwv
TifXTJ^.
pedrj TavTtj
Ty
KeKpvpifxevtl
Tuiu oaifxovujv TOiavTai ai i'Kwdia:. Kav dyyeXoi ^, kuv dp\dyye\oi, kuv tu iirei ovSe avTai al y^epovlBifx, juij dvdxovSwafxei.^ KUTaSe^ovTai, dWd kuI dTTOcreicrovTui, oTav iSwcri tov oetTTroTriv UTifjiaXofxevov.
eliroi/j 'E/x
TOV Kvpiov ?i/iioi/ 'Ijjtrouj/ H-picTTOV, TOV v'lov TOV Qeov, Kal elouiXoXaTpeia irpocriiXQev. Concil. Laodicen. Canon,
XXXV.
Non
oportet
Christianos,
&c.
'Kyw
ere
eTi/ii'/ca,
trii
<f>ii(ri,
Kal
aii-
Concil.
MSS.
KaXet, Kal
iii.
ctxi^o^ets
Regia
et
Cottoniana.
Tov;
Id. in ColossS.
HomD.
ix.
IX.]
OF PRAYER TO SAINTS.
407
be accursed."
publisher
Where Henricus
this
Canisius,
who was
sixth
the
first
of
Abridgment, in
the
tome of
his
Ancient Reading, fearing belike that the curse not only of the Fathers of Laodicea, but, which was more dreadful, of
Pope Adrian also, might light upon him and his companions, who acknowledge themselves to be of the number of those
that that
us warning in
his
margin,
of
angelos here
that
is
read
angulos,''''
to
say,
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
himself with
a peradto
venture too
his
marginal
annotation,
he
is
more
be
Carranza, Sagittarius,
and Joverius, who, setting forth the Canons of the Councils, without all peradventure corrupted the text itself, removing the angels out of their place and hiding them in corners. Notwithstanding this also may be alleged in some part of their excuse too, that they were not the first authors of this corruption of the Canon that blame must light either upon Isidorus Mercator, the crafty merchant with whose dealings I acquainted you '""before, or upon James Merlin,
:
the
Popish
to
all
doctor,
who
first
caused
his
'"'collection
of
decrees
be
;
printed.
But Friar
excuse at
him,
did
not only
himself with
of
angulos in the text of Isidorus, as he found it printed before him, but plucked out angelos and chopped in ^'^angulos into the old translation of Dionysius Exiguus also, which
afforded no
soever
in
room
for
as these.
that version,
For howCanon
is extant in the text of Isidorus, it might stand with some reason to read, ^''^Non oportet Christianosy derelicta
which
''
Angulos
VI.
forte
legendum,
Lectionis
in
p.
424,
^'-
Tom.
I.
Tom.
Antiquse
Henr.
In-
1538.
Canisii,
SS.
Canonum
12.
Academ,
"3 In
MS.
Bibliothecae
:
Regis,
et
Non
opor-
1 Supra p.
'''
Dei
et
relicta, abire
Tom.
I.
congregationes
i?i
quae
interdicta
noscuntur.
408
ANSWER TO A JESUIT
CHALLENGE.
[chap.
ad angulos idololatrice ahominandce congre" It is not lawful for Christians, forsaking gationes facere^ to go Church, and make assemblies of abominable idothe
ecclesia, abire et
latry
in
corners ;"
yet in
the old
translation of Dionysius,
where the Canon was rightly rendered, Qiiod non oporteat ecclesiam Dei relinquere et abire, atque angelos nominare, was contrary to all sense to it et congregationes facer e,
thrust this reading
to
upon us, "It is not lawful for Christians Church of God, and go and nominate" or " invocate corners," a wise speech, no doubt, " and make
forsake
the
meetings."
But
of none
Veritas
non
qucBrit angulos,
will
admit
For the Greek verity, as well in all the editions of the Canons that have come forth by themselves, as in the collections of Harmenopulus, Zonaras, and Balsamon likewise, expressly readeth ayyeXov^, which in that tongue hath no affinity at all with corners; and the ancient collectors of the Canons among the Latins, ^'^Cresconius and Dionysius and '"'^Fulgentius Ferrandus, have angelos ; and Theodoret, in his exposition of the Epistle to the Colossians, doth twice make mention and declare once, upon those words of the the meaning of this Canon Apostle in the third chapter. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks "because they ''*'For to God and the Father by him:
of these corners."
:
commanded men
to
and their deeds with the commemoration of our Lord Christ, and send up thanksgiving to God and the Father by him," The Synod of Laodicea saith he, " and not by the angels. also following this rule, and desiring to heal that old disease.
quis
igitur
\ovi
(rejSeiv
irapeyyvn,
Tci
toi/s
Xoyous Kai
et se idololatriae
De
Cres-
epya Kotr/xijrrai ttJ fivr^fxti Tov Oe(nroTOV H-pKTTOV' Kal TW 06(5 06 KOL TTaTpl Tiji/ 6ux<i/0'<'"''iai' ot' avTov, (pijo'ii/, dvaTovtw irefiireTe, firj oid twv dyyeXwv.
kirofXQVil
Dionys.
Tw
vofxia kol
rj
kv AaooiKeia <ruvTrddo's
/xij
ooos, Kai
TO TraXaioy eKelvo
depa-
f^X^" dyyeXoii, fn]Oe KaTaXL/xirdveiv tov KdpLov I'lfiuiv 'I))<roSi' XptffTov. Theodoret.
iii.
'ETretoi)
yap
t^tlvoi aurous
dyyt-
in Coloss.
IX.]
OF PllAYKK TO SAINTS.
409
made
a law that they should not pray unto angels, nor for-
sake our
chapter of the
again, upon the second " ^''This vice continued in Phrygia and Pisidia for a long time for which cause also the Synod assembled in Laodicea, the chief city of Phrygia, forbad them by a law to pray unto angels. And even to this day among them and their borderers there are oratories of St Michael to be seen." The like hath OEcumenius after him, upon the same place: "'''^This custom continued in Phrygia, insomuch that the Council of Laodicea did by a law forbid to come unto angels and to pray unto them. From whence it is also, that there be many churches of Michael, the chief captain of God's host, among them." This Canon of the Laodicean Fathers Photius doth note to have been made against the ^'^An^^elites, or the Ang-elics rather for so doth St Augustine name those heretics that were " '* inclined to the worship of angels;" being from thence "^-'called Angelici," as Isidorus noteth, "because they did worship angels."
Christ."
Lord Jesus
And
same Epistle:
To transcribe here at large the several testimonies of the Fathers which condemn this worshipping of angels, or any
other creature Avhatsoever, would be an endless work. Gregory Nyssen in the beginning of his fourth, or fifth book rather, against Eunomius, layeth this down for an undoubted prin" ^--That none of those things which have their being ciple
:
is to be worshipped by men, the word of God hath by law ordained as almost out of all the holy Scrip-
by
creation
ture
we may
oe
learn.
''''
"Eiineive
^pvyia Koi
Si] ~)(a.P'-v
'^<^''-
Yi-itricia
Tlepl
tit.
'AyyeXtToii/
Phot.
Nomoca-
non.
180
12. cap. 9.
V (TvveXdoucra rrvvoooi ev
Kal
Aaxd
(ce/ctoXu/ce
nati.
181
Augustin. de
H seres,
cap. 39.
p-expi-
Angelici vocati,
Mi)(?iX.
lunt.
'^^
Trap
toIs op.opoi'i
ii.
eKelvwv
Isidor. Origen. lib. viii. cap. 5. Ov&ev Twv 6i.d KTicrewi yeyovoTwv
icTTLV iSeiv.
*^* "E/X61W6
e'Sos,
tos
Id. in Coloss.
(repdafxioif elvai
<t>(ouyioi/
de
TOVTO KaTci
to
evop.odTi]<T6
Xoyos,
EK wdo-ri^ puKpov
to tol6
vofxto KU}\v<TaL
ai
TrXa'/ces,
ra eiiayyikt'ktiv
CEcumen. IMSS.
in Coloss.
ii.
ab Ilocsche-
e7rtcr)s
airayopcvovai to
fiXeireiv.
Orat. IV.
Tom.
II. edit.
410
ANSWER TO A JESUIT
Gospels,
CHALLENGE.
[chap.
all
the determinations of
the
among
the heathen
us,"
same things
should
to
happen unto
to look
saith
he,
unto the
true Deity,
is
we
to
are taught
understand, that
whatsoever
nature, and
created
is
that
is
we are
which
neither
that
it
at
But
overthrown
this
principle,
and
altered Moses,
'^
of the
twenty-four mortal
is
commandment
mitted by him.
Qui
and the Tables, and the Law, that sins, whereby they say the first broken, they reckon the first to be com-
colit
extra
Deum
vel sanctos
quodque creatum,
" who worshippeth any created thing beside God and the And whereas ^^^Antonius in his Melissa had set down the aforesaid sentence of Nyssen, that " we have learned to worship and adore that nature only which is
saints."
uncreated
;"
the Spanish
Inquisitors have
a piece of his
tongue
should be
mandment
that
;
"
^-^the
of his writing
word upon which the whole sentence of Nyssen mainly did depend, and that Nyssen was not the only man that had
taught us this lesson.
against the
Athanasius before him had used the very same argument Arians, to prove that the Son of God was of
:
an uncreated nature
'^^
^*~for
saith he,
'Qs av ovv
ixr\
TavTo.
TrddoLfJiev
Kal
r/jueTs ol
Treti'
TO KTLCTov
<pv(jiv
's^DeleaturdictiosoLUJiMODO. Index Gasp. QuirogEe Cardinalis jussu editus, de consilio Supremi Senatus Generalis Inquisit. Madrid, ann. 1584.
Expurgator.
^^'
tTraioevdrj/mev,
/xovtjv
-re /cat
Se
ti'jv
clkticiTOV
XaTpeveti)
Kal
crefidX^eaQai, ijs
KVvtjcraL
deXovTa tov
T\.opvi]Kiov
elfxi.
KwKvei,
dyye\.o^
yapaKTtjp ecTt
eli/ai.
'**
yvuipKT/xa
to
/xriTe
traveirdai
'ltodvvr]v
Xeywi',
&C.
Hieronym. Zanetinus, de
Anton. Meliss.
lib.
Con-
tovto
IcracTL
Serm.
1.
\oi, OTL
Kav Twv
dWwv Tal^
So^fd^ virep'
IX.]
OF PRAYER TO SAINTS.
forbid
411
" did
him,
Cornelius,
saying, Because
The
angel also
when he would have worshipped I myself also am a man, Acts x. 26. did forbid John, when he would have wor-
shipped him in the Revelation, saying, See thou do it not; for I am thy fellow-serimnt, and of thy brethren the prophets,
and of them which keep the sayings of this hook: worship God, Rev. xxii. 9. Wherefore it appertaineth to God only to be worshipped. And this do the angels themselves
know
well,
that
and are
in the
number,
not of those that are to be adored, but of them that adore the Lord." So we have heard St Ambrose ^^- before repre-
hending those " that do adore their fellow-servants." And Epiphanius, refuting the heresy of the Collyridians, concludeth, that " ''^''neither Elias, nor John, nor Thecla, nor any of the saints, is to be worshipped. For that ancient error," saith he, " shall not prevail over us, to forsake the
living
him
that are made by and worshipped the creature above For if he will not have the Creator, and became fools. the angels to be worshipped, how much more would he not have her that was born of Anna.?" ""Let "Mary," then, be had " in honour," but let " the Lord be worshipped."
to
God and
for
they served
Lastly, St Augustine, to omit all others, in the book which he wrote of True Religion, delivereth this for one of the main grounds thereof, that " ^^Hhe worshipping of men that are dead should be no part of our religion ; because," saith he, " if they did live piously, they are not held to be such
as
to
would seek that kind of honour, but would have him be worshipped of us, by whose enlightening they do
elcrl
iywaiv,
OVK
fxdXXov
Epiphan.
Trpoa-
Hasres.
190 'jj
Lxxix.
p. 448.
JVIa/ota eu Ti/xy,
Kupws
Ambros.
in
Kvveia-dto.
'8'
*^^ !AX.X.'
0VT6
Non
sic
num mortuorum
non
res
;
quia
si
pie vixerunt,
Kwi^TO^, &c.
xis
xttii/
dW
r)
ij
OeKXa, outs
habentur ut
tales quasrant
hono-
dyiwv
tov
Trpoa-KvvelTat.
dp-^^aia.
Ov ydp
KUTa-
quo
KvpLeucrei rj/xwv
irXavt},
Xi/xTraveiu
vtt'
^tjovra, Kal
nrpoTKvveXv
Ta
eaefidffdficrap Trj
gionem.
55.
Ei ydp dyyt-
412
rejoice that
ANSWER TO A
we
are
JESUIx's CHALLENGE.
their merit.
[cHAP.
made partners of
They
are
be honoured therefore for imitation, not to be adored for religion." The same doth he also there say of angels, that " '-'"we do honour them with love, not with service;
to
neither do
For
it
is
not their
know
that
we
ourselves,
;
if
and therefore it is rightly written, that a man was forbidden by an angel that he should not worship him, but God alone, under whom he was his fellow-servant, Rev. xxii. 9." But what saith Cardinal Bellarmine now, think you, unto " ^^^I say," saith he, not these testimonies of the Fathers.''
of the high
God
knowing indeed what he saith, nor whereof he affirmeth, " that they speak against the errors of the Gentiles, who of wicked men did make true gods, and did offer sacrifices unto them." Wherein you may discern the just htind of God, confounding the man''s wits that Avould thus abuse his learning to the upholding of idolatry. For had he been here his own man, and not been strangely overtaken with
the spirit of slumber,
and the
saints,
mother of God
speak,
in
herself,
of
whom
those
the
number of
take for
wicked persons
whom
out
the
Gentiles did
their
gods.
Epiphanius, we
or the heresy,"
may
further
also,
of
the masters,
rather, for this was " ^''^the women's from whom our Romanists did first learn their Hyperdulia, or that transcendent kind of service wherewith they worship the Virgin Mary, namely, the Collyridians, '"^so called from the collyrides, or cakes, which at a cer-
mistresses
'"^
caritate,
non
deos
bant.
lib.
faciebant,
eisque
sacrificia
ofFere-
servitute;
templa construimus.
Nolunt enim
nos ipsos,
fine
cap.
14,
collat.
cum
fine
cap. 11.
194 <|
Dei
tur
esse noverunt.
^-j,
hominem ab angelo prohibitum ne se adoraret, sed unum Deum, sub quo ei esset
et ille conservus.
Haeres.
lxxix.
;
OuT-ot
eirrlv,
ydp
ol
ri
TOVTO StodcTKOVTes
yvvaiKes
'"^
dW
:
Id. ibid.
Id. in Psal.
Ibid. p. 446.
KoXad-
XvpLOiavol (hoc
vocabulum enim
ovofxa
ibi
Jiuni
dendum)
eh
IX.]
OF PRAYER TO
time of the year
against
tliey
SAIN'J'S.
413
unto the blessed
thing
tain
vised
to offer
Virgin;
whom Epiphanius
hath
" "^What
this
?
Scripture
delivered
any
concerning
Which
man
to
be
worshipped, that
in honour,
may
not say a
woman
For a choice
but
let
the Son
Ghost be worshipped let no man mystery ^s appointed, I do not say for a woman, nor yet the angels themselves are for a man neither, but for God " ^''**Let none eat not capable of such kind of glorifying." for although the tree of this error touching holy Mary be beautiful, yet is it not for meat ; and although Mary be most excellent, and holy, and to be honoured, yet she " ^^^The body of Mary was holy is not to be worshipped."
:
indeed,
The Virgin indeed was a virgin but not God. and honourable, but not given unto us for adoration, but one that did herself worship him who was born of her in the flesh, and came from heaven out of the bosom of his
Father."
Thus
"
began to take hold of the feminine sex, animating all that were of masculine " ~^ Go spirits to the extirpation thereof, in this manner to then, ye servants of God let us put on a manlike mind, and beat down the madness of these women." But when this disease afterwards had gotten a farther spread, and had once thoroughly seized upon men as well as women, it is
of this idolatrous heresy,"
it
when
first
Kal
ei (caXXiCTTj)
i]
Hoia
;
TexiyUTj/uei/)),
dXX' ovK
dyiOV
TOVTOV
Xeyeiv
(rdai.
199
Id. ibid.
'Sf^l
^ilyy
Qpoairov irpoiTKvveiadaL,
;
ou
fj.7]D
e^aipeTov
/xev
yap
eo-ri
yvvaiKU to (TKevos,
p. 448.
Se Trwrr^p
TO
<7U)fJ.a
T/}^
Ma;Oias, ov
1]
/ujjV
dWd
'^'
yvvrj.
Id. Haeres.
lxxix.
irapQevoi Kal
dXX' ovk
eZs
'Ef
TLfifj eo-To)
Mapia, 6
irpoaKvvticnv
I'ifiiv
dodeTcra,
dXXd
Trpoor-
Kvvoucra
Mapiav
/uij^eis
TrpocrKvveiTW.
dv&pi,
Ov
fievov, aTTo
200 fp-j
Xe'yeo yvvaiKi,
dW
oulie
Qew
irpocr-
wv irapayevofjievov.
Tas pi^as
-"'
T?;! oiet
M?; (payeTO) xis diro t?;s TrXdvri^ M.apiav ti]v dyiav. kul ydp ei
.
(ppovrifia evov(rwp.e6a,
414
ANSWER TO A JESUIT
CHALLEXGE.
[cHi
a most wonderful thing to consider, into what extremity this frenzy brake out, after the time of Satan's loosing especially.
For then
speech
of
^^
the
angel
is
unto
the
holy
Virgin,
grace, the
Lord
:
as
with thee, of the equality of her empire if it had been said, " Even as he, so
the same most excellent dignity of redundance and effusion of grace upon the creatures, the Lord's power and will is so accommodated unto thine, that thou mayest seem to be the first in that both diadem and tribunal. The Lord is ivith thee: not so much thou with the Lord, as the Lord with thee, Then it was taught for good divinity, in that function." that " '^"^from the time wherein the Virgin-mother did conceive in her womb the Word of God, she hath obtained such a kind of jurisdiction, so to speak, or authority, in Holy Ghost, that no all the temporal procession of the creature hath obtained any grace or virtue from God, but
thou
also
dost
enjoy
ruling."
"
^^In the
according to
the
g}^g
dispensation
js
|-}^g
205|3g(.g^ygg
holy
that
who
doth
virtues,
produce the Holy Ghost, therefore all the gifts, and graces of the Holy Ghost are by her hands ad-
ministered to
whom
she
pleaseth,
when she
pleaseth,
^"''she
esse
how
hath
much
as she pleaseth:"
et
that
De
diademate
et
:
tribunali
videaris.
aequalitate
cum
Filio,
Dominus tecum
no,
Ibid.
20-*
non
tarn tu
cum Domi-
in eo munere.
cum ; id est, sicut et ipse, ita et tu eadem dominandi excellentissima dignitate perfrueris. Emanuel de Valle de Moura, Doct. Theol. ac Inquisitionis Deputatus Lusitan. Opusc. i. de Incantationib. seu Ensalmis, sect. 1, cap. 1, num. 46. Quantum ex historiis ecclesiasticis compertum
habeo, a Concilii Ephesini temporibus
concipit in utero
Verbum
Dei, quandam,
temporal!
ita
quod
nulla
creatura aliquam a
vel virtutem, nisi
Deo
obtinuit gratiam
ipsius pise
secundum
1,
matris dispensationem..
nens. Serm. lxi. Artie.
20^
Bernardin.
cap. 8.
Filii
Se-
in dies
Et quia
virtutis
talis est
mater
Dei qui
Spiritus
cultum auctum amplificatumque fuisse. Baron, in Martyrolog. Rom. Septem. 8. 203 Ad quem sensum facile accommodari possunt praecitata angeli verba,
dona
et
gratiae
ipsius
sancti,
Domi-
vult, et
quantum
vult, per
manus
ipsius
id est, in gratiae
administrantur.
206
Id. ibid.
ccelo nisi ea dispen-
Nulla gratia de
Hoc enim
singu-
ad tuam accommodatur,
ab a?temo adepta
IX.]
OF PRAYER TO SAINTS.
415
singularly obtained of
God
this office
doth
testify,
Proverbs
viii.
23,
and that lasting, neck Thy her, of said it is Cantic. vii. 4, respect, this '^"'^in " the neck the as by that because ivory, tower is as a of so body, the into head the from descend spirits do vital Christ from transmitted are vital graces Virgin the by the
the head into his 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 away the patronage of the Virgin,
you
stop,
as
it
were,
the
sinner's
breath, that
he
is
not
Then men
stuck not
to
teach,
that
power was given in heaven and in earth." heaven, when our Saviour ascended thither,
assigned
for one reason, among others, why he left his mother behind him, " ^^lest perhaps the court of heaven might have been in a doubt whom they should rather go to meet, their Lord or their Lady;" and for earth, =^"she
may
cens,
rightly
Proverb,
apply
viii.
in
the
1st
of Ezra,
est, sicut
Ab
aeterno ordLnata
Com-
dispensatrix
207
ccelestium
gratiarum.
Id.
ment.
dicitur,
gratise,
In
in
Maria
vero,
num.
2.
Unde Cantic.
Collum tuum
sicut per
descendunt in corpus,
per Virginem a
non possit. Viegas, ibid, num. 6. 2"^ Data est tibi omnis potestas in coclo et in terra. Petr. Damian. Serm. i de Nativi.
Id. ibid.
tat.
B. MarisB,
Tom.
v. Surii,
Septemb.
8.
210
Fortassis,
Pseud-Hieronymi Sermone de Assumpt. arise. Sicut enim a capite, mediante collo, descendunt omnia nutrimenta corporis, sic a Christo per beatam Virginem in nos veniunt omnia bona et beneficia, quae Deus nobis confert. Nam ipsa est
curiae veniret
Domino suo
reg-
assumpta came petenti, an ipsi dominae suae, ipsum regnum jam suum materno jure efiectum ascendent!. Anselm. Cantuar. de Excellentia B. Vir-
num tuum
in
dispensatrix gratiarum
et
beneficiorum
ginis, cap. 7} et
eum
secuti Bernard,
i.
de
Dei.
part.
Per collum
Deum
gratia et intercessio
Evangel,
-"
Deo omnes
gratiae
Esdrje
i.
41
AXSWEK TO A JESUIT
CHALLENGE.
[chap.
All the kingdoms of the earth hath the Lord given unto me; and we may say unto her again that in Tobit xiii.
145th Psalm,
Thy kingdom endureth for all ages and in the 144th or Thy kingdom is a kingdom of all ages. That
;
howsoever she was " ^^^the noblest person that was or ever should be in the world, and of so great perfection, that although she had not been the mother of God, she ought
to have been the lady of the world yet according to the laws whereby the world is governed, by the right of inheritance she did deserve the principality and
nevertheless
-'^Christ never made any monarchy, because that could not be done without the prejudice of his mother; and he knew besides that the mother could make void the testament of the Son, if it were made unto her prejudice. And therefore that by
this
kingdom of
world."
That "
legacy
of this
all
this
it
Mary
the mother
of Jesus, by right of inheritance, hath over all that be under God." That "
the regal
~'^as
dominion
creatures
many
creatures,
whatsoever degree
they
hold
among
in sui prse-
Omnia regna
Dominus
;
Filii irritare
testamentum,
confectum.
si
possumus illud, Tobi xiii. In omnia secula regnum tuum et Psal. cxLiv. Regnum tuum regnum omnium seculorum, &c.; et Dan. ii. Regnum quod in ffiternum non dissipabitur Veni ergo, et super nos regnum accipe, Judic. ix. De regno enim tuo dici potest .illud, Psal. ciii. Et regnum ipsius omnibus dominabitur; et Luc. i. Etregni ejus non erit finis. Bernardin. de Bust. Maet nos tibi dicere
rial, part.
^'^
judicium
sit
Ex
his
omnibus
Deum
tum
-'*
obtinet principatum.
Tot
Om-
nes
nempe
creaturee,
quemcunque gradum
homines, sive cor-
XII. Serm.
i.
part.
i.
in coelo et in terra,
quam
sive
tura
sit in
fectionis,
mater
regitur
mundi; tamen secundum leges quibus mundus, jure hfereditario omnem mundi hujus meruit principatum et regnum. Bernardin. Senens. Serm. lxi.
Artie.
-'3
quodam-
modo principatum
ipse qui
terra.
sequiparare maternum,
1,
cap. 7.
universi nun-
Virgine
illis.
De monarchia autem
Christus testatus
est,
quam
rat:
eo quod sine
fieri
perio
omnia famulantur
et
et
Virgo
et ite-
matris prBJudicio
nequaquam
pote-
rum
omnia
famulantur
Deus.
;
:
OF PRAYER TO SAINTS.
417
elements
and
all
things
and
in
earth,
whether they be the damned or the blessed all which beingbrought under the government of God, are subject likewise unto the glorious Virgin forasmuch as he who is the Son
:
of
to
God and
equal
in
it
were
the serve
some
sort
his
mother"'s
sovereignty
unto
did
God
mother upon earth. Whence, Luke ii. 51, it is written Virgin and glorious Joseph, He was subject unto them ; that, as this proposition is true. All things are subject
of the
God''s
to
is
herself,
so
this
again
subject to the
command
of the
Virgin, even
Virgin
is
That '^ ^'^considering the blessed the mother of God, and God is her Son, and
himself."'
is
God
every son
to
is
naturally
inferior
to
his
superior
it
therefore followeth
that
the
blessed
Virein
God, and God himself is subject unto her, in respect of the manhood which he assumed from her." That " -''^howsoever she be subject unto God, inasmuch as she is a creature, yet is she said to be superior and preferred before him, inasmuch as she is his mother." Then men were put in mind, that " ^^'by sinning after
superior
to
''^
Cum
beata Virgo
Deus
Filius ejus, et
raliter inferior
perare
-''
mater prselata
et
superior
filio
sequitur,
quod ipsa benedicta Virgo sit superior Deo, et ipse Deus sit subditus ejus ratione
humanitatis ab ea assumpta.
Bernardin.
ii.
sit
contemnere et despicere passionem Christi et sic nullus peccator meretur quod Christus
nemo
potest
de Bust. Marial. part. ix. Serm. 2'"' Ipsa benedicta Virgo, licet
jecta
sub-
culpa
quam
Deo
illi
in
quantum
creatura, superior
ut
Christus
consti-
tamen
dicitur et praelata, in
quantum
erat
tueret
Unde Luc.
ii.
de Christo
Deo
et
homine scriptum
illi.
est,
quod
Expo-
subditus
inefFabilis dignitas
Ma-
D D
418
eternal
ANSWER TO A JESUIT
CHALLENGE.
[chap.
he hath
punishment or the temporal, nor from the fault which voluntarily committed and therefore that it was necessary that Christ should constitute his well-beloved mother " ^^^And so in this our a mediatrix betwixt us and him."
;
pilgrimage there
is
no other refuge
that she
left
unto us
in
our
tri-
Mary our
her
Son."
would appease the wrath of ascended into heaven to appear in the sight of God for men, (Heb. ix. 24), so she ought to ascend thither to appear in the sight of her Son that so mankind might have always before the for sinners
mediatrix,
That,
"
^'^as
he
is
face
of
God
his salvation.""
in
That "
^^"this
empress
it
is
of so great authority
the
palace of heaven,
that
is
lawful to appeal
unto
all
howsoever, according
in
to
law,
the
due mean
of the
must be observed
canon law
is
appeals,
yet in
her the
is
style
appealed unto,
^-^she
any
intermedial
whatsoever
omitted."
That
"
is
^'^
Et
sic
in
-2'
Nos autem
dicere possumus,
quod
ccelesti
recurrere
Nam videmus quod in cancellaria Domini Papse conceduntur tria genera literarum, &c. Istas autem literas misericordiffi
Sicut
ille
vita.
Nam
appareat
vultui
ita
Dei
pro
hominibus,
pro pecca-
busdam
(Heb.
ut
ix.),
ego debeo
ibi ascendere,
simplicis justitias, et
Filii
et sic humanum genus habeat ; semper ante faciem Dei adjutorium simile Christo ad procurandam suam salutem.
toribus
dat
lite-
mandat ut detur
part.
xi.
Serm.
2-"
ii.
memb.
1.
coelesti
justitiae,
per quas
mandat
omnibus aliis Sanctis intermediis omissis, ad ipsam licet ab omni gravamine appellare. Licet enim secundum jura civilia debitum medium servetur in appellationibus, (l. Imperatores, ff. de appel. reci.), tamen in ipsa servatur stylus juris canonici, quo omisso quolibet medio appellatur ad summum Pontificem. ( C. si duobus extra de appel.) Id. part. iii. Serm. in. in Expalatio est ista imperatrix, quod,
cellent. IV.
digna vindicta.
dat literas
ut et gratia eis
tamen
illis
inferatur
tiam
et
torporem.
Et
ista significantur in
viii.
salverentur, et
mu-
nuscula darentur.
memb.
1, in
Excellent, xxii.
IX.]
or PRAYEll TO SAINTS.
4<19
the court of heaven," and " givetli letters of 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
chancellor in
unto
them she giveth letters of pure grace, whereby she commandeth glory to be given them without any pain of
Others were miserable sinners, and not devoted and unto them she giveth letters of simple justice, whereby she commandeth that condign punishment be taken of them. Others were lukewarm and remiss in devotion, and unto them she giveth letters of justice and grace together, whereby she commandeth that both favour be done unto
purgatory.
to her,
them,
and yet
for
their
some pain
negligence
^'
of purgatory
be
inflicted
upon
these
them
and
sluggishness."
And
Queen Esther, who wrote letters that the Jews should be saved, and the enemies should be killed, and to the poor small gifts should be given." Yea, further also, ^-^ where King Ahasuerus did proffer unto
things, they say,
are signified in
the said Esther even the half of his kingdom, (Esther v. 3), thereby, they say, was signified that God bestowed half of
kingdom upon the blessed Virgin that " having justice and mercy as the chiefest goods of his kingdom, he retained justice unto himself, and granted mercy unto her;" and " ^^^therefore that if a man do find himself aggrieved in the
his
;
may
l6.
Apostle speaketh,
Heb.
iv.
may
throne of grace whereof the Let us go boldly unto the receive mercy, atid find grace
beatis-
^^^
simam Virginem, coelorum reginam, cui Rex regum, Pater coeleslis, dimidium regni sui dedit.
cem coelorum, cum qua Deus regnum suum divisit. Cum enim Deus habeat
justitiam et misericordiam, justitiam
bi
et
si-
Quod
significatum est in
cum ad placandum
in
hoc
mundo exercendam
matri
retinuit,
Assuerum regem accessisset, dixit ei rex, Etiam si dimidiam partem regni mei petieris,
misericordiam
si
concessit.
Et
ideo
titisB
dabitur
tibi.
cum habeat
tanquam
concessit.
sibi retenta,
justitiam
misericordiam
diee
Bernardin. de Bust.
Gabr. Biel in Canon. Missa, Lect. Lxxx. Vide Johan. Gerson. Tract.
IV. super Magnificat.
"' Id.
v.
Serm. vii. in
D D2
420
ANSWER TO A
They
tell
.TESUIx's
CHALLEXGE.
[cHAP.
us,
that
"
"^-'it
is
kingdom, that it should queen ; and therefore, when any subjects often do request him to say, that " the eternal King and
earthly
for the ornament of an have both a king and a king hath not a wife, his take one."'"' Hereupon they omnipotent Emperor, mind-
make her the lady and that the prophecy of empress of his kingdom and empire David might be verified, saying unto her in the Psalm,
;
Upon
goldy
iii.
thy right
the queen
in clothing of
she
said,
,"'"'
That "
an empress,
bride
is
because
it
is
the
Emperor, of
whom
the
is
John
and " when God did deliver unto her the empire of the world, and all the things contained therein, he said unto her that which we read in the first of the ^Eneids
that
He
hath the
bridegroom
that
Imperium
empress also " of heaven and earth, because 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
That she
is --'the
/ desire one petition of thee, face ; for then should he confound And her face, if he did deny that which she requested. that " if in respect of her maternal jurisdiction she hath command of her Son, who was subject unto her, as we read
of Solomon said unto him,
do
not
confound
my
"*"*
^-^
Ad omamentum
regni terreni
est,
imperium orbis
Id. part.
III.
et
omnium conteutorum
iii.
in
i.
quod habeat regem et reginam. Et propter hoc quando aliquis rex non habet uxorem, ejus subditi plerumque ei supplicant
Serm.
in Excellent.
IV.
^^^
eam accipiat. Supemum ergo coelorum regnum volens Rex aeternus et Imperator
ut
Beata virgo
terrae,
omnipotens decorare, fabricavit banc beatissimam Virginem, ut illam regni et imperii sui faceret
ratorem.
1
Et ideo
et
potest
ab eo petere
quicquid vult
nis dixit
obtinere,
ii.
quod
figura-
dominam et imperatricem,
Psal.
1
Petitionem
unam
:
peto a
te,
XLiv.
ei dicentis, Astitit
regina a dextris
ne confundas faciem
meam
tunc enim
illud
quando
quod
|
peteret denegaret.
Si ergo imperat
quo dicitur Johan. cap. iii. Qui habet sponsam sponsus est. Quando vero Deus illi tradidit
Imperatoris est sponsa, de
Id. ibid.
; ;
IX.]
OF PRAYER TO SAINTS.
51,
421
Luke
ii.
then
much more
hatli
she
command
over
all
That the creatures that are subject to her Son." "^^^ Mighty God did, as far as he might, make his mother
this
power, giving unto her of old the sovereignty both of celestial things and mortal
partner of his Divine majesty and
men
did require,
by her, bestowing upon mortal men his divine treasures and heavenly gifts: so as all might understand, that whatsoever doth flow into the earth from that eternal and gloriThat ous fountain of good things, doth flow by Mary." " ^^she is constituted over every creature, and whosoever
knee unto Jesus, doth fall down also and supso that the glory of the Son may plicate vmto his mother much not so to be common with the mother, be judged
boweth
his
That "
^^'^so
great
is
her glory,
joined
that
she
exceedeth
his
the
men
she
self,
ment exceedeth
centre
magnitude, when
underclothed
That she, being " ^^'the mother of God, assume unto herself of the omnipotency of her Son, upon which she leaneth, as much as she pleaseth." And that she " '^^^doth come before the golden altar of human
with the Deity."
doth
Matrem quippe suam praspotens Deus divina! majestatis potestadsque sociam, quatenus licuit, adscivit. Huic
2^^
"^^
Tanta
est
gloria
Virginis
matris
ille
hominuni tutela postulat, terras, maria, coelum naturamque moderatur; hac annuente et per banc divinos tbesauros mortalibus et coelestia dona largitur ut
:
suum centrum cum intelligat in Filio suo se, quasi alterum ipsum, Deitate vestitam. Bernard,
excedit in magnitudine
ii. in
omnes
illo
Qui enim
Et
tutem ejus
utitur.
profluat,
per
in
Mariam.
Horat.
similiter
Tursellin.
Jesuit,
Epist. Dedicator.
omnipotentia
Filii sui,
innixa,
quantum vult
232
sibi
assumit.
Id. part.
dobrandinum.
-2^
omnem
et Filii
j
reconciliationis altare,
gloriam
judico,
cum matre non tarn communem quam eandem. Arnold. Carnode Laudib. V^irginis.
^^^""-
''
^^ N*'^^^'" ^-
tens. Tract,
"*
422
ANSWER TO A JESUIT
not entreating only,
CHALLENGE.
[cHAr
reconciliation,
tress,
not a maid."
tell
They
once unto
us
that
the
blessed
Thomas
"
^^^Rejoice
my
and
than
that
and be glad, and be joyful with me, because glory doth excel the dignity and joy of all the saints
all
all
and
the
the
together.
because
day and the world, so my brightness doth enlighten the whole celestial world. 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
as
sun
doth
enlighten
the
is
and
whatsoever doth please me, the whole Trinity with vmspeakable favour doth give consent unto.")
God
this
I
sit
doth always
at
my
pleasure
reward
my
servitors
in
world and
glorified.
in
the
world to come.
Rejoice,
because
with
am
clothed
my body
fail.
am
certain
my
joys
my
presence
will
his
soul
from
the
malignant
it
enemies,
and and
present
-^^
in the sight of
my
Son, that
Gaude, quia
may
possess joys
Gaude
quia gloria
Iffititiam
spirituum beatorum,
majorem gloriam
certa sum et secura, quod mea gaudia semper stabunt, et nunquam finientur vel deficient Et quicunque cum his gaudiis spiritualibus laetando
haec
habeo ipsa sola quam omnes simul angeli Gaude, quia sicut sol illumiet sancti. nat diem ac mundum, sic claritas mea illuminat totum orbem coelestem. Gaude,
quia tota militia
cceli
in
hoc seculo
et
me
venerabitur,
in exitu
meam
malignis liberabo,
ut
neratur et honorat.
mecum
est
meam
Serm.
23^
Quod summas
;
Trinitatis et
mea
est
Gaude, quia Deus semper ad beneplacitum meum remunerat servitores meos in hoc seculo et in future. Gaude, quia proxima sedeo sanctfc Trini(ati, et vestita
una voluntas
sentit.
et
culis B. 3Iarije.
Exempl. xiv.
p. 8, edit
sum
corpore
meo
glorifieato.
IX.J
OF I'KAYEll TO SAINTS.
423
("^^many
whores/''
for
witli
me.''''
They
tell
us
for
example,
on
Saturday
the
" seem
than
Virgin in
greater
vene-
moved thereunto out of simplicity more than out of knowledge. Yet that the Son of God doth bear with the simplicity of these men and women,'"''
Christ
because he
is
doth
redound
the
a
child/''
Prov.
xvii.
6.
They argue
that if
further, that
"
-^''if
Cardinal have
this privilege,
he put his cap upon the head of one that is led unto justice he is freed thereby, then by an argument drawn from the
stronger,
the cloak
all evil,
is
able to deliver
if
us from
see
she should
that
is
crown,''"'
to
of prayers
made
for
not permit
that
she would presently rescue him, and any one should have an evil end who did
crown.''''
crowns" a
"273,758 days of indulgence ;" and that " Pope Sixtus the Fourth granted an indulgence of twelve thousand years
for
every time
that
man
Sabbati
in
the
state
of grace should
^^*
Multas meretrices
in
die
qui
nem
in majori veneratione habere quam Christum Filium ejus ; magis ex simplicitate moti quam scientia. Sed quia honor matris redundat in filium, Prov. xvii. patientiam habet Filius Dei de hac quorundam virorum et mulierum simplicitate.
facere.
Sic in
summa
quartus,
Bernardin. de
ii.
Serm.
^^
memb.
3.
quod
de Castro, in
fortiori
addictos. C. de appel.) a
pallium
beats
Virginis
liberare.
potest
duodecim millium annorum pro qualibet Ave sanctissima Maria, vice qua dicitur mater Dei, regina coeli, porta paradisi, Singularis et pura tu es domina mundi Tu concepisti Christum sine pecvirgo.
:
Tarn
cato.
Tu
enim
quod
si
da?monum
trahi
Amen.
Ibid.
424
ANSWER TO A
JESUIt's
CHALLENGE.
Virgin,
[cHAP.
which
by many
dise,
is
Virgin, thou
thou didst
Deliver
me from
all evil,
and pray
whom for my
do
sins.
Amen."
Bonaventure this is one of be said: " ^^^O empress and our most kind lady, by the authority of a mother command 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 upon lady's Psalter:
the
orisons
that
is
to
compel him to have mercy upon sinners ;" the harshness whereof our Romanists have a little qualified in some of their editions, reading thus: " ^* Incline the countenance of
us
;
compel him by thy prayers to have mercy thy Son upon us The Psalms of this Psalter do all of upon us sinners.'" them begin as David's do, but Avith this main difference, that where the Prophet in the one aimeth at the advancement of the honour of our Lord, the Friar in the other applieth all to the magnifying of the power and goodness So in the first Psalm: " ^^^ Blessed is the of our lady. " that loveth thy name, O Virgin Bonaventure, man," quotli
;
Mary
!
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
misereri.
Psalter. Bonaventur.
seorsim
edit. Parisiis,
anno 1596,
in Capeleto
Do-
Domino
minicas
^'"
ii.
Beatus
Bo1588.
;
Maria virgo;
confortabit.
-*'-
gratia
tua
naventur.
-3^
Corona B.
vi. edit.
INIarise
Virginis,
Psal.
i.
Operum Tom.
Rom. ann
Domina, quid
coge
'
tribulant
me?
illumpeccatoribus misereri.
terio
^'"'
Id. in Psal-
Psal.
furore
iii.
-*^
in
Dei sinas
;;
IX.]
OF PRAYER TO SAINTS.
to
I
425
lady,
in
nor
be judged
in
;
his
wrath.'"
"^"My
thee
have
lady."
put
my
trust
deliver
me from mine
enemies,
our lady put I my trust, for the sweetness " ^"'How long wilt thou forget of the mercy of her name."
"
^^^In
me, O lady, and not deliver me in the day of tribulation.?" " 2*^ Preserve me, O lady, for in thee have I put my trust; and impart unto me the drops of thy grace." " ~'*I will and I will call upon love thee, O lady of heaven and earth
;
the
nations."
"-^''The
heavens declare
is
ointments
in
spread
among
trouble,
the
nations."
" ~^Hear
us,
lady,
the
day of
and turn thy merciful face unto our prayers." " ^^'Unto thee, O lady, have I lifted up my soul; in the judgment of God, by thy prayers, I shall not be ashamed." " ^^^ Judge me, lady, for I have departed from mine innobut because I will trust in thee, I shall not be " ^^^In thee, O lady, have I put my trust, weakened." in thy favour receive me." let me never be confounded; " ^^^ Blessed are they whose hearts do love thee, O Virgin Mary their sins by thee shall mercifully be washed away."
cency
; ;
judge those that hurt me, and rise up against " ^^'^ Waiting have I waited them, and plead my cause." for thy grace, and thou hast done unto me according to " ^^'Lady, thou the multitude of the mercy of thy name."
"
''^^^Ladyj
2*4
Domina mea,
meis libera
in te speravi
de
ini-
in judicio
Dei
tuis precibus
non erubes-
micis
vii.
me, domina.
Psal.
,
cam.
252
Psal. xxiv.
Judica me,
domina, quoniam ab
245
innocentia
mea
te,
digressus
sum
sed quia
Psal.
dinem misericordiae nominis sui. Psal. x. 2*^ Usquequo, domina, oblivisceris me, et non liberas me in die tribulationis ?
Psal. xii.
^'^
sperabo
in
non infirmabor.
XXV.
253
In
te,
in
Btemum;
25*
Psal. XXX.
ravi in te
mihique
te,
Beati quorum
;
corda
te
diligunt,
te
impertire.
2*8
Psal. xv.
Virgo Maria
255
peccata ipsorum a
Psal. xxxi.
mise-
Diligam
gentibus
et in
ricorditer diluentur.
Psal. xvii.
2*9 Cceli
causam meam.
Psal. xxxiv.
25S
Exspectansexspectavigratiam tuam,
Psal. xviii.
in die tribula-
et
fecisti
Exaudiasnos, domina,
;
tionis
Psal. xix.
omni
contcrens inimicinn.
426
art
ANSwiiii TO A Jesuit's
challenge
[(;hap.
and the powerful strength " -^^'Have mercy upon me, O called the mother of mercy and according lady, to the bowels of thy mercies cleanse me from all mine " ^^^ Save me, lady, by thy name, and deliver iniquities." me from mine unrighteousness." " ^"^"Have mercy upon me, O lady, have mercy upon me, because my heart is prepared to search out thy will ; and in the shadow of thy wings " -" Let Mary arise, and let her enemies be will I rest."
our refuge
in all
our
necessities,
treading
the enemy."
scattered
let
them
all
"
-'^-In
thee,
lady,
feet.'
my
trust,
let
me
never
be put to confusion ; deliver me in thy mercy, and cause me to escape." " ^'^^Give the King thy judgment, O God, and thy mercy to the queen his mother." " ~^Lady, the Gentiles are come into the inheritance of God, whom thou
Christ."
"
-"^^Thy
"
-"^^God is the
Lord
of revenges
but thou the mother of mercy dost bow him <' 2~o to take pity." come let us sing unto our lady; let us make a joyful noise to Mary our queen that brings
salvation."
"
""^^^O
sing
unto our lady a new song, for she " ^^"0 give thanks unto the
mother,
despise
for
Lord, for he is good ; give thanks unto his " ^^Lady, mercy endureth for ever."
-*^
not
26*
in hasredi-
nuncuparis
et
tatem Dei
265
quas tu meritis
Psal. Lxxviii.
tuis Christo
confoederasti.
L.
-*"
piternum decantabo.
Domina,
et
fac,
266
Psal. Liii.
^'"'
Psal. xciii.
meum
in
exquirere vo-
jubilemus
trsB.
luntatem tuam
et
umbra alarum
Psal. xciv.
tuarum requiescam. Psal. Lvi. 2G1 Exsurgat Maria, et dissipentur inimici ejus ; conterantur omnes sub pedibus ejus. Psal. Lxvii. 262 jii te, domina, speravi, non confundar in asternum
263
;
268
vum
263
quia mirabilia
fecit.
Psal. xcvii.
in tua misericordia
li-
Psal. lxx.
et
ejus.
Psal. cvi.
eris; et
Psalterium
digneris acceptare.
Psal. cviii.
IX.]
OF PRAYER TO SAINTS.
praise
427
my
dedicated
and vouchsafe to accept this Psalter which is " ^''The Lord said unto our lady, " ~'^They that Sit thou, my mother, at my right hand." trust in thee, O mother of God, shall not fear from the " "'^Except our lady build the house face of the enemy."
;
unto thee."
of
our
'^'^
heart,
the
all
building
thereof
fear our
will
not
continue."
"
Blessed
are
they
who
who know to do thy will " ^'^Out of the deep have I cried unto thee, O lady; lady, " -'"Lady, remember David, and all that hear my voice." " ^'^O give thanks unto the Lord call upon thy name."
is
good; because by his most sweet mother the " ^'-Blessed be thou, his mercy given." O lady, which teachest thy servants to war, and strengthenest them against the enemy :" and so the last Psalm is begun with, " ^'^ Praise our lady in her saints; praise her in her
because he
Virgin
Mary
is
virtues
and miracles
laudet
;"
spiritus
dominam
and endeth accordingly with Omnis nostratn, " Let every spirit, or,
To
of the
this
we may
Virgin,
Canterbury,
framed by John Peckham, Archbishop of His Preface he which is not yet printed.
concipio laudes perscribere
beginneth thus
Mente
Sanctse Virginis; quae nos a carcere
Solvit per Filium,
genus in genere
and endeth with a prayer to the blessed Virgin, that she would " release the sins of all those for whom he prayed,
2"
Dixit
Dominus
dominae
nostrae,
]
Psal.
1
Qui confidant
Nisi
in te,
-^^ Memento, domina, David, et omnium invocantium nomen tuum. Psal. cxxxi. ^" Confitemini Domino, quoniam bonus est ; quoniam per suam dulcissimam ma-
cordis
ejus.
-''
Benedicta
sis,
roboras
dominam
facere
contra inimicum.
279
Psal. cxLiii.
in Sanctis ejus
et
nostram
et beati
Laudate dominam
voluntatem tuam
Psal. cxxvii.
-7^
beneplacitum tuum,
laudate
ejus.
280
eam
in virtutibus
miraculis
Psal. CL.
De profundis
exaudi
clamavi ad
te,
domina;
Psal.
!
Psalterium meditationum B.
vocatur
a Jo.
Pitsin,
Ma-
domina,
cxxix.
voccm
meam,
nx
do
Illustr
Angl. Scriptorib.
p. 380.
428
ANSWER TO A JESUIT
his
:"
CHALLENGE.
theh's
to
[CHAl*.
be written in
Book of Life
Nee non et omnibus relaxes crimina, Pro quibus supplicans fundo precamina;
Nostrumque
pariter et
horum nomina
pagina.
Conscribi facias in
vitae
Then
she
folio weth
his first
Psalm,
wherein
he
prayeth
that
would " make us to meditate often God's law," and afterwards " to be made blessed in the glory of God's king-
dom r
Ave Virgo Virginum, parens absque
Sine
viri
pari.
are
fraught
with
the
same
But Bernardinus de Senis's boldness may not be forgotten, who thinketh that ^'^God Avill give him leave to maintain that " the Virgin Mary did more unto him, or at least as much, as he himself did imto all mankind C and " that we may say for our comfort,"
I
pass
over.
forsooth
blessed
Virgin,
whom
a
sort
God
is
make notwithstanding, God after more bound unto us than we are unto him."
himself did
With
which absurd and wretched speculation Bernardinus de Busti him was so well pleased, that he dareth to revive again this most odious comparison, and propose it afresh in this saucy manner: " ^^-But O most grateful Virgin, didst not thou something to God ? didst not thou make him any
after
-^'
Sola
benedicta virgo
generi
Maria plus
obligetur nobis,
-^-
quam
nos
sibi.
Bernard.
fecit fecit
Deo
quam
Credo
i.
cap. 11.
Deus
humano.
Deo
Nunquid vicem
si fas
ei
nunc pro
in
V^irgine loquar.
mus
unum
Profecto,
est
dicere,
&c.
secundum quid majora fecisti Deo ipse Deus tibi et universo generi humano. Volo ergo ego dicere quod tu ex humilitate reticuisti. Tu enim solum
tu
quam
cecinisti,
quia
fecit
quod plus fecit Maria Deo, quam homini Deus ; ut sic pro solatio dicere liceat, quod propter beatam Virginem, quam tamen ipse fecit, Deus quodammodo plus
tens est
fecisti
quia tu
majora
3.
quipotensest.
part.
Bernard,
de Bust.
menibr.
Marial.
vi.
Serm.
ii.
IX.]
OF PRAYER TO SAINTS.
429
recompence ? Truly, if it be lawful to speak it, thou in some respect didst greater things to God than God himself did to thee and to all mankind. I will therefore speak that which thou out of thy humility hast passed in silence for thou only didst sing, He that is mighty hath done to
great things but I do sing and say, that thou hast done greater things to him that is mighty."" Neither is that vision much better, which the ^-^same author reciteth as shewed to St Francis, or, as ^** others would have it, to
;
me
his
companion Friar Lyon, touching the two ladders which the one red, upon which Christ leaned, from whence many fell backward and could not ascend; the other white, upon which the holy Virgin leaned, the help whereof such as used, " were by her received with a cheerful countenance, and so with facility
reached from earth unto heaven
;
Neither yet that sentence which into heaven." came first from Anselm, and was after him used by Ludolphus Saxo the Carthusian, and Chrysostomus a Visitatione the Cistercian monk; that " ^^^more present relief is sometimes
ascended
by
commemorating the name of Mary, than upon the name of our Lord Jesus, her only Son ;" which one of ^^^our Jesuits is so far from being ashamed to
found by
calling
it
of
other
as our
saints
also
telling
us
very
peremptorily,
that
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
but, firsts that
may take notice, what kind of monster is nourished Papacy under that strange name of Hyperdulia; the
whereof,
I
is
bare
discovery
am
persuaded,
will
prevail
as
much
-^^
Assimilat.
An-
II.
rum
Gulielmi
Tom,
ii. lib.
cap. 2.
2o
Velocior est
nonnunquam
salus
me-
Henr.
ii.
Fitz-Simon of the
chap.
3.
3Iass.
quam
invocato
430
honour, as
seco7idly,
ANSWER TO A
all
.TESUIT's
CHALLENGE.
[cHAP.
Sodom,
and have a
sink, and consider with themselves whether the steam that ariseth from thence be not so noisome, that it is not to be endured by one that hath any sense left
in
in
him of piety
the
and
thirdly,
that
such as be established
for this great
truth
may be
all
thankful to
God
mercy
good
still
From
Hyperdulia,
Lord, deliver
us.
OF IMAGES.
With
of
Holy Images; which what it hath been and still is the Church of Rome, seeing he hath not been pleased
declare unto us in particular,
I
hope he
will give
us leave
to
learn
Roman
should
saith
" 'It is the doctrine, then, of the from others. Church, that the images of Christ and the saints with pious religion be worshipped by Christians,"
Boverius,
to
Zacharias
the
Spanish
friar,
in
his
late
Consultation
most noble Prince Charles, " ^the hope of the Church of England," and " ^the future
directed
our
felicity
of the
world," as
even
this
style him.
The
representations of
may be shewed
but that they may be adored, as the frequent use of the Church doth testify," saith Cardinal Cajetan. So Thomas Arundel, Archbishop of Canterbury, in his Provincial
Council held at Oxford in
'
the
3
DoctrinaestRomanseEcclesise, Christi
Id.
et
sanctorum imagines
pia religione a
part. II.
*
Lac. Boverius,
Non solum
;
sicut
Regul.
2
adorentur
^^t"'I
Cajetan.
in. Thomae,
Ecclesiffi.
X.]
OK IMAGES.
431
^From henceforth let it be taught commonly and preached by all, that the cross and the image
of the crucifix, and the rest of the images of the saints, in
of them
whom
of
the
knee,
bowings
of
of
the
body, incensings,
and pilgrimages, together with all other manners and forms whatsoever, as hath been accustomed to be done in our or our predecessors"' And in the Roman Catechism set out by the appointtimes."
offerings,
lighting
candles,
ment of the Council of Trent, Hhe parish priest to declare unto his parishioners, " not only that
is
it
required
is
lawful
to have images in the church, and to give honour and worship unto them, forasmuch as the honour which is done unto them is referred unto the things which they represent, but also that this hath still been done to the great good of the faithful." And that " 'the images of the saints are put in
they
may be
worshipped, as that
we, being admonished by their example, might conform ourselves unto their life and manners." Now, for the manner of this worship we are told by one of their bishops, that " -it must not only be confessed that
the Church do adore before the images, as some peradventure would cautelously speak, but also adore the image itself, without what scruple you will; yea, they do reverence it with the same worship wherewith they do the faithful in
^
Ab
ima-
ginem
crucifixi ceterasque
imagines sancet
2. sect. 14.
"
torum, in ipsorum
memoriam
honorem
et relli-
sionibus,
luminarium accennee non aliis quibuscunque modis et formis quibus nostris et predecessorum nostrorum temet
peregrinationibus,
est, fideles
in ecclesia adorare
nulli
poribus
fieri
pulo
quo
ecclesia
et culsi
et
prototypon ejus
propter quod,
si
licere in
imagines habere,
et illis
honorem
et
ilia
pariter
tum
ostendet
parochus,
cum
ad
ejusmodi
fol.
honos qui
exhibetur,
referatur
maximo
fidelium
432
the
he,
ANSWER TO A JESUIT
thing that
if
CHALLENGE.
[chap.
is represented thereby. Wherefore," saith ought to be adored with Latria, or divine worship, this also is to be adored with Latria if with Dulia or Hyperdulia, this likewise is to be adored with the same kind of worship." And so we see that Thomas Aquinas doth directly conclude, that " the same reverence is to be given unto the image of Christ and to Christ himself; and by consequence, seeing Christ is adored with the adoration of Latria, or divine worship, that his image is to be adored with the adoration of Latria." Upon which place of Thomas Friar Pedro de Cabrera, a great master of divinity in Spain, doth lay down these conclusions: 1. "'"It is simply and absolutely to be said, that holy images are to be worshipped in churches and out of churches, and the contrary is an heretical doctrine ;" for explication whereof he declareth that by this worshipping he meaneth, " that signs of service and submission are to be exhibited unto images by embracing, lights, oblation of incense, uncovering of the head," kc. and that " this conclusion is a doctrine of faith collected
"
that
it
so that they be be adored." 2. " " Images are truly and properly to be adored, and out of an intention to adore themselves, and not only the samplers that are repreThis conclusion, which he maketh to be sented in them."
yea,
although they be
are to
senseless,
the
common
against
Durand
who
held that
images
in
men
mind
by them, who
creatas
sint
are
then adored
Sic sequitur
etiam inanimes,
dummodo Deo
Petr. de
sacratae,
esse adorandas.
Cum
latriae
sit
Thom.
15.
Quaest.
xxv.
consequens
est,
Art.
3.
Disput.
ii.
num.
Thom.
3.
Summ.
'"
xxv.
Art.
Simpliciter
absolute
dicendum
contrarium
est,
in ipsis reprasen-
est, sacras
Haec conclusio
est contra
;
Duransenten-
templis
est
et
dum
tia
et sectatores illius
quorum
;
dogma
hareticum
hoc
imagi-
a recentioribus
et
censetur
periculosa,
et
nibus exhibenda esse signa servitutis et submissionis amplexu, luminaribus, oblatione suffituum, capitis nudatione, &c.
temeraria,
sapiens
haeresim
M.
Haec conclusio est dogma fidei coUectum ex sancta scriptura, ex qua constat, res
magistrum Victoriam reputasse illam haereticam. Sad nostra conclusio est communis Theologorum,
hie refert,
Ibid.
Medina
num.
32.
X.]
OF IMAGES.
if
433
censured by the latter divines of heresy;"" yea, and savouring and to be "dangerous, For " '^if images heretical. plainly by Fr. Victoria to be to not be adored simply are they improperly, be adored only and absolutely which is a manifest heresy," saith Cabrera. And " ^^if images were only to be worshipped by way of rememoration and recordation, because they make us remember the samplers which we do so worship as if they had been then present, it would follow that all creatures should be adored with the same adoration wherewith we worship God; seeing all of them do lead us unto the knowledge and remembrance 3. " " The docof God, and God is present in all things."
But
this opinion,
he
saith, is
rash,
trine delivered
represented by
adoration,
is
by Thomas, that the image and the sampler it is to be worshipped with the same act of most true, most pious, and very consonant to
This, he '^ saith, is the doctrine not of " all his disciples," but also of " all
the
decrees of faith."
only of
Thomas and
Capreolus, Paludanus, Ferrariensis, Antoninus, Alexander of Hales, Albertus Magnus, Bonaventura, Ricardus de Mediavilla, Dionysius Carthusianus, Major, Thomas Waldensis, Turrecremata, Angestus, Marsilius, In a word, " ^*^it is Clichtoveus, Turrian, and Vasquez."
Cajetan,
Soto,
the constant
judgment of
" that the image is to be honoured and worshipped with the same honour and worship wherewith that is worshipped whereof it is an image."
Against this use, or rather horrible abuse, of images,
to
what purpose should we heap up any testimonies of holy Scripture, if the words of the second commandment, uttered
'^
Si imagines improprie
tantum ado-
Sed
Ibid.
'*
consequens
est
absurdum.
Ergo.
do-
non adorantur, iieque sunt adoranda ; quod est haeresis manifesta. Ibid. num. 34. '3 Si imagines solum adorantur remerantur, simpliciter et absolute
num.
35.
Sententia divi
Thoms, quatenus
coli
cet
et
imaginem
est
morative
et
recordative,
quia
recordari
ita
ado-
admonum. 5.
ramus, ac
si
'
Id. ibid.
num.
JO.
eadem
adoratione,
esse adorandas
"
i
imaginem eodem honore et cultu honorari et coli, quo coiitur id cujus est imago. Jo.
Azor. Instit. Moral.
nos ducant,
et
Deus
in
omnibus rebus.
Tom.
i. lib.
ix.cap.ft.
E E
434
AXSWKU TO
A JESUIT
CHAL r.ENGp;.
[OHAV.
Mount
thyself
Sinai,
may
not be heard
imager,
Thou
the
shalt not
make
to
any graven
in
earth beneath, or
in
to
down
Which
guides of the
in
Romish
Church
threaten
the people,
wisdom first to conceal the knowledge of this from by excluding those words out of the Decalogue
it
of including
in
the
wards
to
first
from condemning the veneration of images, that it commanded the same, and condemned the And therefore Laurence Vaux, in contrary neglect thereof. his Catechism, unto this question, " Who breaketh the first
commandment was
commandment
this
of
answer,
"
^'
God by unreverence of God ?" frameth They that do not give due reverence to
to
his
their
relics
explication
mandment, specifieth the " due reverence" here required more particularly, namely, " ^^that we should reverence every image with the same worship that we do him whose image that is to say, that we impart Latria, or divine it is worship, to the image of God, or of Christ, or to the sign
;
of the
cross
also,
inasmuch
;
as
it
bringeth
the
passion
of
and that we use the adoration of our Lord unto our mind Hyperdulia at the image of the holy Virgin, but of Dulia
at
saints."
And
can there be
found,
think
this,
you,
that
among men
not
only
the
practice
wretched idolatry
commandment
of
Almighty God, but also that he himself should be made the author and commander of it, even in that very place where he doth so severely forbid it, and reveal his wrath
^'^
pertiamur
ad
sacrae Virginis
imaginem
imago
est,
veneremur,
Jacob, de Graffiis,
Conscient. part.
id est, ut
Casuum
etiam crucis signo, prout Dominicam passionem ad mentem revocat, latriam im-
lib.
'9
ii.
Rom.
18.
X.]
01'
IMAGES.
435
heaven against the ungodliness and unrighteousness which withhold the truth in u9irighteousness ? The miserable shifts and silly evasions, whereby they labour to obscure the light of this truth, have been detected by others to the full, and touched also in some part by myself in ""another place, where I have shewed, out of Deuteron. iv. 15, 16, and Rom. i. 23, that the adoring of the very true God himself in or by an image cometh within the compass of that idolatry which the word of God condemneth. And to this truth do the Fathers of the ancient Church give plentiful testimony, in what " great account" soever our Challenger would have us think that the " use of images" was with them.
frorn
of men^
Indeed, in so great accoutit was the use of images among them, that in the ancientest and best times Christians would
by no means permit them to be brought into their churches nay, some of them would not so much as admit the art itself of making them so jealous were they of the danger, and careful for the prevention of the deceit, whereby the simple might any way be drawn on to the adoring of them. a 21 ^g g^j.g plainly forbidden," saith Clemens Alexandrinus, " to exercise that deceitful art. For the Prophet saith, Thou shalt not make the likeness of any thing, either in heaven, " Moses commandeth men to or in the earth beneath.^'' make no image that should represent God by art." " ^^For
;
"'^
dead matter, formed by the hand sensible image made of any sensible matter, but such an image as is to be conceived with the understanding." So his scholar Origen, writing against Celsus the philosopher: " ^*Who having his right wits," saith he, " will not laugh at him who, after
in
truth an
image
is
of an artificer.
But we have no
-" Sermon at Westminster before the House of Commons. -' Kat yap ^r\ kol d-Trt^yopevTai I'lftTi/
i)\t)
I'l/juv
veKpd, TexviTOV
Se,
'Xeipi p.efiop(j>wixvii.
vojjToi;
^*
dvatpavSov diraTrtXdv
ou
opi'C^ecrdaL Tiyin]V.
yap
11
Trotjjo-eis,
(pi^crlv
Tr/oo(^j)'Tt)s,
iravToi
ijaa
ofj.otu>fxa, o(ra
TOV peTd TOUS TtlXlKOVTOV^ Kal TOCrOUTOV^ P (piXo<ro(pia Trepl Qeov rj Qewv Xoyovi
evopwvTo'i Tois dydXpaai,, Kal
dvaTrep'KOVTO'S
t))i/
I'JTOi
Clemens Alexand.
auxoTs
Protreptic. ad Gentes.
ev\r]v,
r\
OuSepiav
ycXXei
-''
twu
(Saiveiv diro
Paedagog.
ydp MS
a'/\))6ais
to dyaXpa
iff)' ov (pavrdX^eTai Selu dvatov fiXeiropevou Kal trupfioXov ovTO^,dva(j)epovT6^ tc iirl Tovvoovpcvov Origen. contra Cels. lib. vii. p. 373.
oxj/ews
E E2
436
such
great
ANSWER TO A JKSUIT
philosophical
CHALLENGE.
of
[chap.
gods,
discourses
God
his
or
doth
presenteth
it
prayer to them,
is
to
him who
conceived
thereby,
unto
whom
him
from that which is seen, and is but a sign or symbol of And whereas Celsus had brought in that speech of Heraclitus, " ^^They pray unto these images, as if a man
P'**
"
^^
unless
he were
very
child,
did not
to
think
things
to
be gods,
and
not
monuments and
"-'it
is
gods.^''
Origen
replieth,
that
a thing possible
that
and that Christians "^**did not esteem these to be divine images, who used not to describe any figure of God, who was invisible and without all bodily shape;" ^^nor could endure to worship God with any such kind of service In like manner, when the Gentiles demanded as this was. of the ancient Christians, " ^"Why they had no known Minucius Felix returneth them for answer again, images " ^'What image shall I make to God, when man himself, ^- These "holy if thou rightly judge, is God's image.''" images," saith Lactantius, " which vain men serve, want all
.''"
Now, who
is
it
is
unfit
for an upright
creature to be
Kal ToZs
66101/
QepaTreia's,
hoc
est,
(ut ex verbis
yovTai, oKotov
euoLTo.
toTs Sofxoicn
X6cr)(?)i/-
Kal
KaTaarirav
Kal
KaTayeiv
eiri xjji/
Triv
ad
TO OeTov dpijoKeiav
uXi)!/
xoiauoijk
oiixcotrt
eiTX)]fxaTL(T/uievi]V,
subjungitiir, ''H
ydp
TepaTwSei^ oi
dve-)(ovTai (ioofiwv
Kal dyaXfxaTwv.
Id.
Xt6oi/s Trpoo-TpeTrofjievoL
An
et
;
non enim
?
/n)
ibid.
^^
Cur nullas
Travrrj
Minuc. Felix
in
i/fjirios,
TauTa
ijyetTat Oeoui
Octavio.
^' Quod enim simulacrum Deo fingam, cum, si recte existimes, sit Dei homo ipse simulacrum ? Ibid.
Origen.
^^ Oil iii]v
SvvaTov
^^
'AW
ovSe deia^
{lege eiKoi/as)
da-uifxdTov
/xij
adoret terram
tris
Siaypd(f>ovT6^ 0eou.
"^
Id. ibid.
dvi')(oi)-
subjecta
sit.
est,
adoranda
lib.
ii.
Lactam. Divin.
cap. 17-
X.J
Oh
IMAGES
437
that he may worship the earth ? which for put under our feet, that it may be trodden " ^^ Wherefore there is no upon, not worshipped by us."
this
bowed down,
cause
is
is
is
an image.
For seeing
divine
is
to
be found but in
;
heavenly
that
it
When
temples
^^
Adrian
the
should be
made
cities
without images,"
was presently conceived that he did prepare those temples for Christ, as ^lius Lampridius noteth in the Life of Alexander Severus which is an evident argument that it was not the use of Christians in those days to have any images in their churches. And for keeping of pictures out
;
or
Illiberitane
held
is
in
most plain: " ^^It is our mind that pictures ought not to be in the Church, lest that which is worshipped or adored should be painted on walls." Which hath so troubled the minds of our latter Romanists, that Melchior Canus sticketh not to charge the Council " ^"^not
Great,
only with imprudency, but also with impiety," for making such a law as this. "^'The Gentiles," saith St Ambrose,
" worship wood, because they God; but the image of the
think
it
to
be the image of
is
invisible
God
not in
that
which is seen, but in that which is not seen." "*^God would not have himself worshipped in stones," saith the
^^
Quare non
sit,
nulla
Lamprid.
in
Alexandro.
si religio
ex divinis rebus
est, divini
autem
qua
sit
ex terra. Id.
fa-
Ilia
(lex)
cere voluit,
eumque
Theologic.
lib. v. cap. 4,
Conclus. iv.
Quod et Adrianus cogitasse fertur, qui templa in omnibus civitatibus sine simulacris jusserat fieri, quae hodie idcirco,
quia
non habent numina, dicuntur Adriani, quas ille ad hoc parasse dicebatur, sed
proliibitus est
^'' Gentiles lignum adorant, quia Dei imaginem putant ; sed invisibilis Dei imago non in eo est quod videtur, sed in eo utique quod non videtur. Ambros. in
ab
iis
Non
vult se
repererant
id
Id. Epist.
438
ANSWER TO A JESUIT
CHALLETSlGE.
[CHAI'.
same Father in another place; and "-"the Church knoweth no vain ideas and divers figures of images, but knoweth the true substance of the Trinity." So St Jerome " *" We
:
worship
which
is
And
St
image Augustine:
the
of
the
invisible
""In
the
first
commandment any similitude of God in the figments of men is forbidden to be worshipped not because God hath
;
15,
Heb.
i.
3,)
ought to be is the same thing that he is, nor yet that for him, but with
of him
him."
a
As
God
in
the similitude of
man, he resolveth, that " ^^it is utterly unlawful to erect any such image to God in a Christian church." And touching the danger of images in general, and the practice of the Church in this matter, thus he writeth ^The Gentiles " worship that which they themselves have made of gold and silver. But even we also have divers instruments and vessels of the same matter or metal for the use of celebrating the Sacraments, which being consecrated by this very ministry, are called holy in honour of him who for our salvation is served thereby. And these instruments and vessels also, what are they else but the work of men's hands ? Yet have these any mouth, and
^'
Id. de
Fuga Se-
servitur.
et
honorem cui pro salute nostra inde Et sunt profecto etiam ista in-
unam
quam
opera
manuum hominum
quid OS habent,
et
Veruntamen nun-
Nunquid
In primo praecepto prohibetur
aliqua in figmentis
eis
hominum Dei
supplicamus Deo
maxiforma
simili-
tude
ma
impietatis insanae,
quod plus
valet in
afFectibus
miserorum
est
similis viventi
quae sibi
efficit
supplicari,
quod
11.
ipse,
sed
cum
manifestum
lent
non
illo.
ad Januar. cap.
''-
est Chris-
animam, quod
aures habent,
Id. de Fide et
nares habent,
;
Symbol, cap.
'*''
Hoc enim
Sed enim
in
et
dam, quod non loquentur, non videbunt, non audient, non odorabunt, non contrectabunt, non ambulabunt.
cxiii.
Id. in Psalm,
modi materia
vel metallo
habemus
usum
Cone.
ii.
X.J
OF IMAGES.
not
439
and
will
will
speak
Have
is
they
the
eyes,
not
see
Do
im-
we
supplicate unto
these,
because by these
greatest
we supplicate
unto
piety,
it
God ?
That
cause of this
mad
that the
form
which
maketh
unto, doth more prevail in the affecmen, than that it is manifest it doth not live at all, that it ought to be contemned by him who is indeed living. For images prevail more to bow down the unhappy soul, in that they have a mouth, they have eyes, they have ears, they have nostrils, they have hands, they have
tions of miserable
feet,
to be supplicated
than to correct
see,
it,
that
not
they will
Thus
far St Augustine.
The
purpose
memorable:
tables, because
to
we have no need
their
by
virtue
imitate
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 Latin, doth thus recount: " ^'*I found there a veil hanging at the door of the church, dyed and painted, and having the image as it were of Christ or some saint ; for I do not well remember whose image it was. When, therefore, I saw this, that contrary to the authority of the Scriptures the image of a man was hanged up in the church of Christ, I cut it, and gave counsel to the keepers 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 was, " ^"^to give charge hereafter that such veils as these,
**
Ou yap
aapKind
irporr-
sem
dWd Ttjv
IxtixeZuGai.
*^
todibus ejusdem
Amphiloch.
ibi
citatus a Patrib.
tuum
Tom.
in
i.
Oper.
Inveni
velum pendens
in foribus
ecclesiae tinctum atque depictum, habens imaginem quasi Christi vel sancti cujusdam ; non enim satis memini
ejusdem
et
ecclesia
Cum
440
whicli
[cHAP.
up
with
in
Church
sentence
our religion, should not be hanged of Christ." Which agreeth very well
to
the
attributed
the
same
this
Council of Constantinople:
sons,
" *'Have
into
in
not
to
bring
images
the
church,
an
cemeteries
of the
saints,
no,
not into
ordinary house
for
it
is
Christian
carried in
mind
suspense by his eyes and the wanderings of his and with his discourse of the heresy of the Collyridians, which made an idol of the Virgin Mary, as in the former question hath more largely been declared, to which he opposeth himself in this manner: " ^**How is not this
;"
course
stealing
idolatrous and
a
the
devilish
always into
by variety of arts framed images like unto men. And they truly who are worshipped are dead but their images, that
;
(for
a a
God,
as
common
harlot
stirred
with
a wicked
of promisthe
cuous
If
this
mixture,
and
rejecting
the
sobriety
of
lawful
be enquired who they were that first brought in Church, it may well be an-
swered,
Christians
partly lewd heretics, partly simple newly converted from paganism, the customs whereof they had not as yet so fully unlearned. Of the
"^
Koi
t'f
TouTu)
fxij
fxvi'ifj.i^v
e)(tTe,
TSKva
eir'
'
6vr\Ty}v
<pvinu
deoTTOLwu
eiv
ocpdaX/jiov^
dyaTTjjxa, tov
dva(j>peLV eiKoi/as
dvdptoirtov,
avSpoeiKeXa
dydXfiaTa
Sid
f Kc\j)(rias, fJii\T
ev Tots KOLp.riTr]pioL^
fxvrjfir]?
twv
dW
dydXfiaTa
/xtioiiroTe' X,i'](ravTa
Ta^Se tov(ovTe
firjSeTroTe
ydp \pL(rTiavu)
'
oiavoia^
Js
)|
otTro
Tom.
v. Concil.
fXOVOV Oeoli"
TToXXiji'
Ylodev OVK
ei6u>Xoiroi6v
to
eTTiTij;
tov
oevfia Kai
rpdtrei
to eyxfiprifxa Sia^oXiKov
Tcpo-
duopo^ vvoixiai.
Epiphan.
in
Panar.
ydp SiKaiov
Hceres.
lxxix.
p. 447.
f'ldvoiav 6 oidPoXo'i
tuw dvOpwTrwv,
T)fv
X.]
OF IMAGES.
the
principal,
441
who
" *^had images, some painted in colours, others framed of gold and silver and other matter, which they said were
representations of Christ, made under Pontius Pilate, when he was conversant here among men." Whence Carpocrates, and Marcellina, his disciple, who brought this idolatrous heresy first to Rome in the days of Pope Anicetus, " ^"having privily made images of Jesus and
the
Paul
and
Homer and
Pythagoras,
did
cense
them
and
them," as Epiphanius and Augustine do report. To the latter that observation of Eusebius may be referred, concerning the image of Christ thought to be erected by
worship
the woman that was cured of the bloody issue: "^'It is no marvel," saith he, " that those of the heathen who of old were cured by our Saviour, should do such things, seeing we have seen the images of his Apostles Paul and Peter, yea, and of Christ himself, kept painted with colours in tables for that of old they have been wont, by a heathenish custom, thus to honour them whom they counted to be their benefactors or saviours." But by whomsoever they were first brought in, certain it is that they proved a dangerous snare unto the simple people, who quickly went a-whoring after them contrary to the doctrine which the Fathers and Doctors of the Church
;
did
deliver
unto
directly
them.
And
therefore
St
Augustine,
Manichees,
the
severeth
common
cause and
Kal
yeyevTJardai
'lijcrov,
TavTa xa
viro
T\.ovtIov JIlKoltoxi
" Kai
TTJpo^
e^ edvu)v eiiepysTiidevTa^ irpo^ tov rrw1J/ia)^/ TavTa ireTroiriKevai' ore Kal Twv dirocTToXwv auTov xas eiKovai Ilau-
yevei.
p. 52, ex Irenaeo,
advers. Haeres.
S)]
Tou\pi(TToi},
cap. 24.
Epiphan.
Anaceph.
p.
i)
525,
de
pr)<7afiev,
mi eiKos tuiv
(TooTtjpai
iraXaiioii
dirapaX(Tvuijdela
Carpocrate.
Toutou yeyovev
TlauXov
Kal
kv 'Pw'/it;
XaKTWi oia
Trap' eauToTs
eOuiKr}
Mo/OKeWij/a. et/covas ce
'lri<Tou
Trinjjo-as ev Kpvcpf)
Kai
'Ofiijpov
kuI
Tpoirov.
vii.
cap. 18.
Sectip
ipsius fuisse
traditur
socia
442
ANSWER TO A
:
JESUIt's CHALLENGE.
[chap.
he,
Church
keep
gion
"
'^^Do
not
collect
unto
me,"
as
saith
" such
or
professors of
the
name
of
Christ,
either
know not
the
true
not
the force
of their
profession.
Do
in
not bring in
reli-
the companies
itself
of rude men,
which either
are superstitious,
or so given unto
their
lusts,
Then,
self
for an
instance of the
did "
at last concludeth to
"
Now
this I advise
you,
you
speak evil
the
of
the
Catholic
Church by
upbraiding
herself
with
condemneth,
naughty children." Bishop of Marseilles, 200 years after, to break down the images in his church, when he found them to be thus which fact of his though Pope Gregory disliked, abused because he thought that images might profitably be retained
;
manners of those men whom she and seeketh every day to correct as This also gave occasion to Serenus,
as
laymen's
certify
books,
yet
in
this
he
commended
his
zeal,
that he
would by no means
you,"
saith
suffer
"
^^I
he,
your brotherhood, seeing certain worshippers of images, did break the said church-images and threw them
hearing
that
*^
nesciunt, saltern in parietibus videndo legant qufe legere in codicibus non valent.
Nolite con-
Tua
buit,
ergo fraternitas et
illas
servare et ab
unde scientiam
peccaret.
coUigerent,
et
promiserint Deo.
Novi multos
esse se-
pulchrorum
et
Epist.
Nunc
ecclesise
condemnat,
et
quos
quotidie
tanquam Augus-
Vide etiam lib. ix. Epist. IX. ad eundem. Nota etiam, in Epistola Greg, ad Secundinum, lib. vii. Ind. II. Epist. Liv. verba ilia, (Imagines, quas tibi dirigendas per Dulcidium diaconum rogasti, misimus. Unde valde
nobis tua postulatio placuit, &c.), et
cix. ad Serenum.
qus
Praeterea indico
dudum ad
nos per-
Gregorii exemplaribus
co,
MSS.
excepto uni-
in
quo
rejicitur
ad calcem
omnium
:
Et quidem zelum vos, ne quid manufactum adorari possit, habuisse laudavimus ; sed frangere easdem imagines non
debuisse judicanms. Idcirco enim pictura
in ecclesiis adhibctur, ut hi
Canonum."
Isidor.
Unde
Merca-
coUigimus hoc ex
toris.
libro.
qui litcras
X.]
OK IMAGES.
443
away.
zeal,
And
surely
that nothing
we commended you that you had that made with hands should be worshipped;
but yet we judge that you should not have broken those images. For painting is therefore used in churches, that
they which are unlearned
may
yet
by
Therewhich they cannot read in books. fore your brotherhood ought both to preserve the images, and to restrain the people from worshipping of them, that both the ignorant might have had whence to gather the knowledge of the history, and the people might not sin in
upon the
walls
if
we should
the
lay
down
the
at large
afterwards arose in
Constantinus
Caballinus,
Nicephorus,
Theophilus,
Balbus,
;
and
others,
and on the other side, Gregory opposing them in the East the Second and Third, Paul the First, Stephen the Fourth, Adrian the First and Second, Leo the Third, Nicholas the
and other popes of Rome, as stiffly upholding them in the West. In a Council of 338 Bishops, held at Constantinople in the year of our Lord 754, they were solemnly
First,
condemned:
in
another
Council
of
350
Bishops,
held
at
Nice in the year 787, they were advanced again, and the This base decree veneration of them as much commended. touching the adoration of Council, of the second Nicene part so gross hundredth the images, although it were not by popish schoolinvented the by as that which was afterwards doctrine the of to repugnant as men, yet was it rejected, of England bishops and the princes by the Church of God, first, about the year 792, and by Charles the Great afterward, and the Bishops of Italy, France, and Germany, which
by
his
in
the
Council
of Frankfort in the year of our Lord 794. The four books, which by his authority were published against that Nicene Synod and the adoration of images
as the resolution also defended therein, are yet to be seen of the doctors of France, assembled at Paris by the command of his son Ludovicus Pius, in the year 824, and the
;
book of Agobardus, Bishop of Lyons, concerning pictures the argument and images, written about the same time
;
444
ANSWER TO A
JESUIT's CHALLENGE.
[cHAP.
whereof is thus delivered by Papirius Massonus, the setter " ^^ Detecting most manifestly the errors of the out of it Grecians touching images and pictures, he denieth that they ought to be worshipped ; which opinion all we Catholics do allow, and follow the testimony of Gregory the Great conThis passage, together with the larger view cerning them."
:
of ^Hhe contents
of this
in
treatise
following
afterwards,
the
Spanish
Inquisitors,
their
mand
corrupt
edition
of the
^'^
great
Gretser professeth, that he " ^'extremely wondereth that this judgment of the book of Agobardus should proceed from a
catholic
man.
For Agobardus,"
else
saith he,
doth nothing
"
^-
And who be
these Grecians,
refell, as this
Agobardus doth
Surely these
who decreed
that images should be adored and worshipped ; against whom whosoever disputeth doth mainly dissent from right believers." To which blind censure of the Jesuit we may oppose not
only the general judgment of the ancient ^^Almains, his own countrymen, who within these four or five hundred years
did flatly disclaim this image-worship, as by Nicetas
niates
is
Cho-
Avitnessed
testimony of the
divines
et
libro
picturis
detegens, negat
fectum
toto
eas
debere;
quam
illis
sententiam
Agobardi ab homine catholico promiratus sum ; nam Agobardus libello nihil aliud facit quam quod
nititur,
omnes
Papir.
catholic!
probamus, Gregoriique
sequimur.
Prsefat.
demonstrare
Magni testimonium de
IMasson.
edit. Paris,
in
Agobardi
Opera,
*^
ann. 1605.
Et quinam sunt
?
Graeci,
quorum de
refellit,
ut
Imaginibus, continentur. Index Librorum Expurgatorum, Bernardi de Sandoval et Roxas Card, de consilio
titulo,
De
Nunirum
Graeci
isti
sunt Pa-
Nicsni
ima-
contra
is
ab orthodoxis toto
'AXafxavol^ eiriTrpoo'Kuvijais
Ibid.
ydp Kcu
Nicet.
p. 548 et 551.
diniyopfvrat.
lib.
ii.
Choniat. Annal.
"
X.]
OF IMAGES.
445
'^
Pseudoit as a Synod, because it concluded " "^Hhat images should be 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
the Nicene Council in particular, rejecting
;
:"
which,
if the
cauterized
to
give
him leave
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
like
it
is
not to be found
and
therefore,
leaving them
I proceed
unto them^ and so is every one that trusteth in them), from this point unto that which folio weth.
OF FREE-WILL.
That man hath Free-will, is not by us gainsaid though we dare not give him so large a freedom as the Jesuits presume to do. Freedom of will we know doth as essentially belong unto a man as reason itself; and he that spoileth him For of that power doth in effect make him a very beast.
;
this
is
the
difference
as
betwixt
reasonable
noteth:
and
unreasonable
unreason-
creatures,
^"
Damascen
lib.
rightly
" ^The
Hincmar. Remens.
contra Hiiic-
veneratam
esse, est
certissimum ac pro-
batissimum.
^3
'
M.
Anton, de Dominis, de
et
Hermann. Con-
and cxxxv.
a'A-oya
18.
aii-
Imagines adorari debere; quod omnino ecclesia Dei execratur. Simeon. Dunelmens. Roger. Hoveden. et 3Iatth. Westmonaster. Histor. ann. 792 vel 793. - Ecclesiam porro Christianam, etiam
antiquissimam, totam,
ac
"O^ev Kal
ovk elaiv
ayovcTL.
Si.6
dW
'O
Trjv
universalem,
Se dvdponro^ XoytKos
(pxia-Lv, rjirep
wv ayet fiaWnv
summo
consensu, absque
uUa oppositione
.;
446
AXSVVEH TO A JESUIT
CHALI.ENG E.
[cHAl
able are rather led by nature, than themselves leaders of it and therefore do they never contradict their natural appetite, but as soon as they affect anything they rush to the prosecution of it but man, being endued with reason, doth rather
:
is
led
with appetite,
tite
if
he
it."
will,
or to follow
it and therefore, being moved he hath power to restrain his appeHereby he is enabled to do the things
;
by
by a brute instinct of nature, nor yet by any compulsion, but by advice and deliberation the mind first taking into consideration the grounds and circumthat he doth neither
;
stances of each
action,
what
in this case
and freely debating on either side were best to be done or not done, and then
the will inclining itself to put in execution the last and con-
judgment of the practical understanding. This liberty we acknowledge a man may exercise in all actions that are
clusive
unlawful,
of grace
whether done by the strength of nature or for even in doing the works of grace our free-will
suspendeth not her action, but being moved and guided by grace, doeth that which is fit for her to do grace not taking away the liberty, which cometh by God's creation, but the
;
pravity of the
will, which ariseth from man's corruption. In a word, as we condemn ^Agapius, and the rest of that
mad
sect
" offend against so likewise with Polychronius, and other men of understanding, we defend, that " ^virtue is a volunnecessity
of sinning,
to
and with the Gentium, attributed unto Prosper, " *we both believe and feel by experience that grace is so powerful, that yet we conceive it no way to be
tary
thing
and
free
from
all
necessity ;"
Vocatione
violent."
But
it
is
and
ability,
of free-will.
We
say
Maximus
Polychron.
yap
?;
ope^iv
rj
dKoXovd7}(rat
avTrj.
ii.
Jo.
dvayKi]'i
Tra'crtjs
kXevdepov.
lib.
cap. 27,
44 Latin.
Kai
'A-vayKy
-re
aKOvrai
Toi/s
dv-
ita
Phot. Bib-
ut nullo
mode
num.
17!^.
cap. 26.
XI.]
OF FREK-WILI,.
447
" ^God made angels and men he endued them with aure^ovaiov^, but not TravTe^ovcyious And freedom of will, but not with ability to do all things.
against the Marcionites, that
;
now
will
it
Adam we
remaineth
to
still
perform spiritual duties and things pertaining to For " "who is salvation is quite lost and extinguished. " would say that which there of us," saitli St Augustine, perished from utterly is by the sin of the first man free-will
had
mankind
Freedom indeed
is
perished
by
sin
but that
standeth
cause
man's nature
in need of God's grace, according to the saying of our Lord, If the Son shall free you, then ye shall he free indeed;
namely, free to
so far
sin,
live
For
free-will is
it
they
and for the all they especially When love of sin, that pleaseth them which liketh them." we deny therefore that a natural man hath any free-will unto good, by a natural man we understand one that is without
sin
who
with
delight,
Christ,
and destitute of
his
renewing grace;
e^'
rifiiv,
by
free-will,
that which
is
a thing that
salutare,
in our
own power
good,
do
a philosophical
bonum
This, and tending unto salvation." then, is the difference which God's word teacheth us to put The one betwixt a regenerate and an unregenerate man. is ^ alive unto God, through Jesus Christ our Lord; and so enabled to yield himself unto God, as one that is alive
spiritual
" a
good
"^
xoi/s
dvQpixnrovi
arbitrium de
humano
genere
Libertas
avTE^ovariov}
dW
Qeou yeyevTJar^ai, '0 irepl tov ov TravTe^oviriov^. auTC^oiKTiou \6yo<;, TovTecrTi tou (p' tj/uti',
viro
5ix?)<rii',
Xeyw
peccatum ; sed ilia quae in paradiso fuit, habendi plenam cum immortalitate justitiam, propter quod
quidem
perit per
et ecrTi
tl
etp'
natura
dicente
verit,
humana
Domino,
divina
Si
indiget
Filius
;
gratia,
vos
eritis
libera-
Tepav
Tiva
ecrxi
e^ov(Ttav exo/nec.
utique liberi
non
periit, ut
maxime
omnes qui cum delectatione peccant et amore peccati, hoc eis placet quod eis
libet.
est,
Quis autem nostrum dicat, quod primi hominis peccato perierit liberum
^
gian, lib.
cap.
2.
3
Rom.
vi. 11.
Ibid. ver.
1.3.
448
ANSWER TO A JESUIT
the dead,
CHALLENGE.
[chap.
right-
from
the
eousness unto
and God
his
;
members as instruments of
the
and
end everlasting
the
life
other
is
mere
^^
stranger
from
of God, ^^dead in trespasses and sins ; and so no more able to lead a holy life acceptable unto God, than a dead man is to perform the actions of him which is
alive.
He may live indeed the life of a natural and a moral man, and so exercise the freedom of his will, not only in natural and civil, but also in moral actions, so far as concerneth external conformity unto those notions of good and evil that remain in his mind in respect whereof the very ^^ Gentiles themselves, ivhich have not the law, are said to do by nature the thitigs contained iii the law : he may have such fruit as not only common honesty and civility, and but common gifts of God's Spirit likewise will yield
;
in regard
thereof he
to
this
may
obtain
of
God
:
temporal rewards
lesser
appertaining
transitory
life,
and a
measure
life
of grace
and ^"^married
from
This
is
As
bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. I am the vine, ye are the
branches.
He
and I
in him, the
same
for without me ye can do NOTHING, that is, nothing truly good and acceptable unto This is the lesson that St Paul doth every where God.
bringeth forth
much
fruit
inculcate:
'^^
no good
thing.
I know that in me, that is, in my Jlesh, dwelleth "^ The natural man perceiveth not the things
;
neither can he understand them, because they are spiritually '" Without faith it is impossible to please God. discerned.
pure
^^Unto them that are dejiled and unbelieving, is nothing Now, ; but even their mind and conscience is defiled. seeing ^^the end of the commandment is charity, out of a
Rom.
Rom.
vi. 22.
ii.
Ephes.
1, 5.
13
15
17
i"
Rom.
Hebr.
1
vii. 18.
16 '8
Cor.
i.
ii.
14
xi. 6.
i.
Tit.
15.
'*
vii. 4.
Tim.
5.
XI.]
OF FREE-WILL.
the
first
449
seeing
beginning,
is
from
should proceed,
of
betwixt both
so
foully
both
the
beginning,
rather
be accounted
observances,
breaches
of
commandment
than
formances.
depravations of good works rather than perFor howsoever these actions be in their own kind good and commanded of God, yet are they marred in the carriage, that which is honum being not done bene ; and
so, though in regard of their matter they may be accounted good, yet for the manner they must be esteemed vicious. The Pelagian heretics were wont here to object unto our
forefathers,
as
" ~"who being strangers from the faith" did notwithstanding, as they said, " abound with virtues," and St Paul's testimony also concerning them, Rom. ii. 14, 15, by which they laboured to prove, " ^'that even such as were strangers from the faith of Christ might
the examples
of the heathen,
yet
have
true
righteousness,
because
that
these,
as
the
Apostle witnessed, naturally did the things of the law." will you hear how St Augustine took up Julian the Pelagian
But
making this objection? "-Herein hast thou expressed more evidently that doctrine of yours, wherein you are enemies unto the O given by Jesus Christ grace of God which is CD our Lord, who taketh away the sin of the world; bringing
for
*/
in a
kind of
please
God
This
without
is
it
the
faith
of Christ,
Christian
for
which the
again
:
detest you."
And
"
^''Be
it
from us
to
virtue should
be
Sed acerbissimi gratis huj us inimici, exempla nobis opponitis impiorum, quos
dicitis alienos a fide
""
abundare virtutibus.
iv.
detestatur Ecclesia.
23
Aug. contra
2'
Julian, lib.
cap. 3.
es,
Sed
habere justitiam
Ibid.
quod isti,
teste apo-
Justus vere, nisi vivat ex fide ; Justus enim ex fide vivit. Quis porro eorum qui se
sunt faciunt.
"
estis
Jesum
justum dixerit infidelem, justum dixerit impium, justum dixerit diabolo manci-
Christum Dominum nostrum, qui tollit peccatum mundi, evidentius expressisti; introducens hominum genus, quod Deo
patum
lus
?
sit
licet ille
Fabricius,
sit
licet
licet
Regu-
Ibid.
F F
450
in
ANSWER TO A
TESUIt's
CHALLENGE.
[cHAP.
any one, unless he were righteous ; and as far, that one should be truly righteous, unless he did live by faith ; for Now, which of them that would the just doth live by faith. but the Pelagians alone, Christians, accounted themselves have thyself alone, would say thou perhaps them even among or would say that an ungodly righteous, were infidel an that
man were
the
devil
righteous,
to
were
righteous;
he
were
Fabricius,
although he were Fabius, although he were Scipio, although he were Regulus?" And whereas Julian had further demanded, "-^If a heathen man do clothe the naked, because
it
St Augustine not of faith is it therefore sin?" is answereth absolutely, " Inasmuch as it is not of faith, it is sin; not because the fact considered in itself, which is to clothe the naked, is a sin ; but of such a work not to glory
in the
will
deny to be a
sin."
itself this
work, vet he useth this good work amiss that useth it unbeand doth this good work amiss that doth it unbelievingly; but whoso doth anything amiss sinneth surely. From whence it is to be gathered, that even those good
works which unbelievers do are not theirs, but his who maketh srood use of evil men but that the sins are theirs whereby they do good things amiss, because they do them
;
not with a faithful, but with an unfaithful, that is, with a Which kind of will no Christian foolish and naughty will.
doubteth to be an
evil
fruits,
evil
tree,
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 that conclusion which
24
Si gentilis, inquis,
est
nudum
ex
fide,
operuerit,
peccatum
|
Prorsus, in quantum non est ex peccatum est ; non quia per seipsum factum, quod est nudum operire, peccatum est ; sed de tali opere non in Domino gloriari, solus impius negat esse peccatum. lb.
^*
Ex quo 'coUibona opera, qua faciunt infideles, non ipsorum esse, sed illius qui ipsorum autem esse bene utitur malis peccata, quibus et bona male faciunt; quia ea non fideli, sed infideli, hoc est,
aliquid, profecto peccal.
gitur, etiam ipsa
:
stulta et
Quod
si et
seipsam natural i
bonum, etiam
opus est bono male utitur qui infideliter utitur, et hoc bonum male facit qui infideliter facit qui autem male facit
compassione
isto
:
Omne
ex
fide,
est
peccatum
est.
Ibid.
XI.J
OF FREE-WILL.
liiyeth
451
he
down
in
his
book of the acts of tlie Palestine "-''How much soever the works
:
of unbelievers be magnified,
we know
the
sentence
of the
and invincible, whatsoever is not of faith is sin:'''' which maketh him also in his retractations to correct himself for saying in one place -'that the " philosophers shined with the light of virtue, who were not endued
Apostle to be true
with true piety."
The like sentence doth St Jerome pronounce against those " ^^who, not believing in Christ, did yet think themselves to be valiant and wise, temperate or just, that they might know that no man doth live without Christ, without
whom
"
~^It
all
virtue
is
accounted vice."
saith
And Prosper
against
" most manifestly, that there minds of the ungodly, but that all their works be unclean and polluted who have wisdom, not spiritual, but animal not heavenly, but earthly not Christian, but diabolical; not from the Father of light, but from the prince of darkness while by those very things, which they should not have had but by God's giving, they are made subject to him who did first fall from God." " " Neither oug-ht we therefore to imagine that the beappeareth,"
he,
dwelleth no virtue in
the
treasures of nature,
because
many commendable
; non Christianam, sed dianon a Patre luminum, sed a dum per ea ipsa, principe tenebrarum quEe non haberent nisi dante Deo, subduntur ei qui primus recessit a Deo.
sed terrenam
bolicam
Id.
Nee
ideo existimare
debemus
in na-
Retract, lib.
^^
i.
cap. 3.
qui, in
fortes et
prodeunt
sunt.
justos
vivere, sine
quo omnis
Hieronym.
2"
in Galat. cap.
patet in impiorum nullam habitare virtutem, sed omnia opera eorum immunda esse atque polluta ; habentium sapientiam, non spiritualem, sed animalem ; non crplestem,
Manifestissime
Quod enim vero illuminatum est lumine lumen est, et quod eodem lumine caret nox est ; quia sapientia hujus mundi
apud Deum. Ac sic vitium quod putatur esse virtus, quandoquidem stultitia est quod putatur esse sapientia.
stultitia est
animis
est
Ibid.
F2
452
ANSWER TO A JESUIT
ClfALLENGE.
[chat
him that made nature, cannot be acFor that which is illuminated with the counted that which wanteth that light is light, and light is true night because the wisdom of this world is foolishness tvith
;
thought to be virtue, thought to be wisdom." Hitherto also pertaineth that sentence produced by him out of St Augustine"'s works: " ^'The whole life of unbelievers
God.
so that
is
And
vice
which
is
is
as
that
is
foolishness
which
is
sin,
and there
is
is
nothing good without the chiefest good wanting the acknowledgment of the eternal
;
is
false
virtue
even
in
the
Which he
Epigram,
as in his
Poem
Ingeniumque bonum generosis moribus ornet; Coeca tamen finem ad mortis per devia currit,
Nee
De
unamque
decoris
Occidui speciem mortali perdit in aevo. Omne etenim probitatis opus, nisi semine verse Exoritur fidei, peccatum est, inque reatum
Vertitur, et sterilis cumulat sibi gloria po?nam.
The author of the book de Vocatione Gentium, by some wrongly attributed to St Ambrose, to Prosper by others, delivereth the same doctrine in these words: " ^^ Although there have been some who by their natural understanding have endeavoured to resist vices, yet have they only barrenly adorned this temporal life, but not profited at all unto true virtues and everlasting bliss. For without the
worship of the true
virtue
is
God
even
that
sin
man
please
^'
et nihil est
Omnis infidelium vita peccatum est, bonum sine summo bono. Ubi
seternEe et
temporis vitam
ad veras
incommutaetiam
in
est,
autem virtutes a>ternamque beatitudinem non profecit. Sine cultu enim veri Dei, etiam quod virtus videtur esse, peccatum
est
;
optimis moribus.
Id. ex
August. Sentent.
cvi.
^^
et
Epigram. Lxxxi.
test.
Deo sine Deo poQui vero Deo non placet, cui nisi
spoliaretur,
^^
natus
vitiis
reluctari,
hujns tantum
Gent,
lib,
i.
XI.]
OF
I'll
EE- WILL.
453
And he
God, whom doth he please but 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 us, we can be partakers of no virtue for without this ffood there is nothino;
is
wisdom there
there
is
is
ness
nothing right."
of the Incarnation
and Grace of who did know God, and yet did that knowledge did profit nothing they be just with God, which do
So Fulgentius, in his book Christ: " "'^If unto some not glorify him as God, unto salvation, how could so keep some goodness jn
manners and works, that yet they refer it not unto of Christian faith and charity ? In whom there may be indeed some good things that appertain to the equity of human society ; but because they are not done by the love of God, profit they cannot." And Maxentius, in the Confession of his Faith: " ^^We believe that natural freetheir
the end
will
else
carnal
things
only,
with
men
perad venture,
pertain
will,
may
but to discern and desire which not with God, but seem glorious; but for the
life,
things that
think, nor
to
everlasting
that
it
can
neither
effect,
and inward operation of the Holy Ghost." And Cassiodorus, in his Exposition of the Psalms; " ^'On the evil part indeed
there
is
may
^'' Qui si non operatiir in nobis, nullius possumus esse participes virtutis. Sine hoc quippe bono nihil est bonum ; sine hac luce nihil est lucidum ; sine hac sa-
tantum
laria
;
et
mines possunt
ad
pientia nihil
sanum ;
rectum.
^*
Ibid. cap. 8.
Quod si quibusdam cognoscentibus Deum, nee tamen sicut Deum gloriticantibus, cognitio ilia nihil profuit
ad salu-
Deum,
rem
tat
finem Christiana;
referant?
quae ad societatis
fidei
caritatisque
non
humane
prodesse
pertinent aequi-
ad vitia se nefanda converbona vero parte arbitrium liberum, Adam peccante, perdidimus, ad quod nisi per Christi gratiam redire non possumus, dicente Apostolo, Deus est enim qui ope;
Dei
fiunt,
non
possunt.
ratur in
pro
Fulg. de Incarn.
^"
bona
cxvii.
voluntate.
in
Psalm,
nihil
454
forsake
ANSWER TO A
JESUlx's
CHALLENGE.
[cHAP.
his Creator and convert himself to wicked vices; but on the good part, by Adam*'s sinning we have lost freewill, unto which, otherwise than by the grace of Christ,
we cannot return according to the saying of the Apostle, is God which worketh in you both to will and to do Philip, ii. IS." of his good pleasure. The first presumptuous advancer of free-will, contrary to the doctrine anciently received in the Church, is by Vincentius Lirinensis noted to be Pelagius the heretic. For " ^'"who ever," saith he, " before that profane Pelagius pre;
It
sumed
not
be so great, that he did be necessary for the helping of it in good things at every act .'^^ For maintaining of which ungodly opinion both he and his disciple Celestius were condemned by the censure of the 243 Bishops assembled in the great Council of Carthage, Anno Domini 418, "^'until
the virtue
of free-will
to
God
to
God through
Jesus
Christ our
Lord we
think,
are
so that without
it
we can have,
say, do Wherewith
:
r/ Pelagius being
'
pressed, stuck not to make this profession Anathema to him who either thinketh or saith that the grace of God, whereby Christ came into this world to save
^
sinners,
is
not
at every
moment, but
also at
about to take away this are worthy to suffer everlasting Four books also did he publish in defence punishment." of free-will, to which he thus referreth his adversaries for
^ Quis unquam ante profanum ilium Pelagium tantam virtutem liberi praesumpsit
rian!
arbitrii, ut
Collator, cap. 5,
ubi addit,
Hunc
constitutionem
contra
Vincent.
i.
Lirinens. advers.
cap. 34.
^^
Commonit.
vel
sentit
Donee apertissima
mundum
teantur, gratia
Dei per Jesum Christum Dominum nostrum, non solum ad cognoscendam verum etiam adfaciendamjus-
peccatores salvos facere, non solum per singulas horas aut per singula momenta, sed etiam per singulos actus nostros non esse necessariam ; ct qui banc
aeteri.
lib.
ct
do
Celcst.
XI.]
OF
l<'ilKE-WILL.
455
further
late
satisfaction in this matter: "''Let them read the work which we were forced to set out the other day for free-will; and they shall perceive how unjustly they go about to defame us with the denial of grace, who throughout the whole context almost of that work do perfectly and Yet for all this entirely confess both free-will and grace." he did but equivocate in the name of grace, " '-under an
ambiguous generality hiding what he thought, but by the term of grace breaking the envy and declining the offence" which might be taken at his doctrine, as St Augustine well observeth. For by grace he did not understand, as the Church did in this question, the infusion of a new quality of holiness into the soul, whereby it was regenerated, and the will of evil made good; but, first ^^the possibility of nature, that is to say, the natural freedom of will, which every one hath received from God by virtue of the first Against which St Augustine thus opposeth himcreation. self: " ^'Why is there so much presumed of the possibility It is wounded, it is maimed, it is vexed, it of nature?
^
is
lost
it
defence."
And
hath need of a true confession, not of a false Prosper, speaking of the state of man's
Adam"'s
fall
:
free-will after
Motus inest, non error abest manet ergo voluntas Semper amans aliquid quo se ferat; et labyrintho Fallitur, ambages dubiarum ingressa viarum. Vana cupit, vanis tumet et timet: omnimodaquc
:
Secondlij,
By
instruction,
grace he understood the grace of doctrine and whereby the mind was informed in the truth
" Lcgant
etiam recens
meum
opuscu-
lum, quod pro libero nuper arbitrio edere compulsi sumus, et agnoscent riuam inique nos negatione gratia; infamare gestierint,
4a Pelag. apud Augustin. de Gestis contra Pelag. cap. 10, et in Epist. xcv. Vide cundem Augustin. dc Grat. et lib.
Apostoli.
'''
Quid tantum dc
?
natura; possibilitate
pra;sumitur
perdita est.
Sub ambigua
tirct
Angustin,
45()
AXSWEIl TO A JESUIT
CHALLENGE.
is
[CHA
thus objected
'^aliud
vobiscum
et
gratia,
quam
lex,
quam
doctrina ministri.
Unto whom
read and understand, let them behold and confess, that not by the law and doctrine sounding outwardly, but by an inward and hidden, by a wonderful and unspeakable power,
God doth Avork in the hearts of men not only true revelations, And thereupon the African Fathers, but good wills also." " ^^ Whoin the Council of Carthage, enacted this canon soever shall say that the grace of God by Jesus Christ our
:
Lord doth
help us not to
sin,
because
by it the understanding of the commandments is revealed and opened unto us, that we may know what we ought to and that by it there is not wrought affect, what to shun in us, that we may also love and be enabled to do that which we know should be done let him be anathema." Thirdlyy under this grace he comprehended not only the external revelation by the word, but also the '-'internal by the illumiWhereupon he thus riseth up against nation of God's Spirit. " '^"We confess that this grace is not, as thou his adversary: For thinkest, in the law only, but in the help of God also. whilst he revelation, God doth help us by his doctrine and
; ;
Vide eundem
et lib.
i.
in
de
valeamus, anathema
in
"''
sit.
African. Patr.
Gratia Christi contra Pelag. cap. 8 10. ^' Legant ergo et intelligant, intueantur atque fateantur,
trina
insonante fovinsecus, sed interna atque occulta, mirabili ac ineftabili potestate operari Deum in cordibus honii-
Quam
in lege
tas,
nos
revelationem
aperit,
Augustin. ibid,
suam,
dum
dum
nobis, ne pra^sentibus
occupemur,
Dei per nostrum propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis revelatur et aperitur intelligentia mandato-
Jesum
futura
demonstrat,
dum
diaboli pandit
insidias,
dum
dono
dicit,
Qui
?
ha;c
gratiam
tibi videtur
negare
An
Dei
cap.
et
liberum
hominis
?
arbitrium
et
rum,
vitarc
ut
sciamus quid
;
appctcre,
quid
illani
gratiam confitetur
7.
Pelag. ibid.
dcbeamus
XI.
OV FKEE-WILL.
457
to come, that we be not holden with things present, whilst he discovereth the snares of the devil, whilst he enlighteneth us with the manifold and unspeakable gift of his heavenly
grace.
to
He that saith these things, doth he seem unto thee deny grace or doth he confess both the free-will of man and the grace of God too.^" And yet in all this, as St Augustine rightly noteth, ^'he doth but " confess that grace whereby God doth shew and reveal what we ought to do; not that whereby he doth grant and help that we may do.'" And therefore ^'-in other places of his writings he plainly affirmeth, " that our very prayers are to be used for
.'*
nothing but
this,
may be opened
unto us
by divine
that he
may
done."
For the Pelagians said, " ^^that man's nature, which was made with free-will, might be sufficient to enable us that we might not sin, and that we might fulfil righteousness; and that this is the grace of God, that we were so made, that we
further added the grace of remission of sins.
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 unto him; that in these things only the grace of God was to be acknowledged, and not in the help given unto all our singular actions." And so " they ^*said, that that grace of God
which
is
is
neither
tiam
Hinc itaque apparet, banc eum graconfiteri, qua demonstrat et revelat Deus quid agere debeamus ; non qua donat atque adjuvat ut agamus ; cum ad
*'
nam
libera arbitrio
hoc potius valeat legis agnitio, si gratiie desit opitulatio, ut fiat mandati praevaricatio. Augustin. ibid. cap. 8.
''-
Dei gratiam, quia sic conditi sumus, ut hoc voluntate possimus ; et quod adjutorium legis mandatorumque suorum dedit ; et quod ad se conversis
eamque
in
his
solis
suis apertissime
ad nihil aliud
ut nobis doc;
Dei gratiam deputandam, non in adjutorio nostrorum actuum singulorum. Id. de Gestis contra Pelagium, cap. 35.
''
adhibendas opinatur,
est
non ut adjuvetur mens hominis, ut id, quod faciendum esse didicerit, etiam
dilectionc et actione perficiat.
Id. ibid,
futura vilentur,
rentur.
repugnantia
supe-
cap. 41.
''3
Ut
non
peccemus,
impleamusque huma-
cap.
I'.i.
Vide ejusdum
lib.
i.
de Grat.
: :
458
ANSWER TO A JESUIT
CHALLENGE.
[chap.
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 "^^Thou, according to your custom, which descendeth from your error, dost not acknowledge grace but in the remission of sins, that now from henceforth a man himself by his freewill
heretic
may make
which
himself righteous.
all
But
it
so
saith
not
the
Church,
crieth
that which
a good master,
Lead us not
to
into temptationy
common
doctrine of the
^*^
and accounted
that
sect,
be
" the grace of God to be given Which was " ^^so abhorring according to men's merits." from the Catholic doctrine, and opposite to the grace of Christ," that when it was objected to Pelagius in the Diospolitan Synod, held in Palaestina by the Bishops of the East, he durst not avow it, but was forced to accurse it, " But lest otherwise he should have been accursed himself. afterhim that he deceitfully cursed it, the books written by that but else, wards do shew wherein he defendeth nothing
that
they held
the grace of
God
is
Which
Prosper, treading in
Quod raeritis hominum tribuatur gratia Christi, Quantum quisque Dei donis se fecerit aptum.
Sed nimis adversum hoc fidei, nimiumque repugnans Esse videns, dixit se non ita credere, et illos
Daranari dignos quorum mens
ista teneret.
Quo
Tu
cernis,
cum
mum
et subtilissimuni
germen aliarum,
in
scendit errore,
in
nisi
dirnissione
jam de homo
hominum
^8
dari.
Prosper
Epist. do
ipsum
fabricet justum.
(licit
ecclesia, qusc
clamat
tota,
doctrina, et
cit
a magistro bono,
Id. lib.
Ne
ii.
tentationem.
alienum est a Catholica inimicum gratiee Christi, ut nisi hoc objectum sibi anathcmatizasset, Sed ipse inde anathematizatus exisset.
sic
Quod
Menardo
edit,
fallaciter
eum
anathematizasse posteriores
;
non procul a
^^
fine.
in
quibus omnino
gratiam Dei
Augustin.
5.
Id.
De dono
quam
20.
De
dari.
De
*"
HfBresib. cap.
&c.
Ex
his
9.
XI.]
OF I'llEE-WILL.
Qu8D tamen ipse suis rursum excoluisse libellis Detcgitur, reprobum in sensum fallendo reversus.
459
And
in
this also
and such
other
shifts.
For "
''when
it
is
demanded of
them," saith St Augustine, " what grace Pelagius did think was given without any precedent merits, when he anathematized those who say that the grace of God is given according
to our merits, they answer, that the grace which is without any precedent merits is the human nature itself, wherein we are created forasmuch as before we were, we could not deserve anything that we might be." Then afterward perceiving what an idle thing it was to confound grace and nature thus together, "they said, " that the only grace
;
which was not according to our merits was that whereby a man had his sins forgiven him ;" for they did not think that a sinner could rightly be said to merit anything save God's displeasure. But that at which they all aimed in general was this, " '^"That grace was only a kind of mistress to free-will; and that by exhortations, by the law, by doctrine, by the
creatures,
by contemplation,
it
by
outwardly,
seek,
shewed
itself to the
did
might find if he did ask, might receive ; if he did knock, might enter in." And thus, .saith Pelagius, doth God " "^work in us to will that which is good, to will that
''''
Cum ab istis
quaeritur,
quam gratiam
confiteri,
sit
quod quaDclam
;
libero
arbitrio
magistra
seque
per
cohortationes,
bus meritisdari, quando anathematizabat eos qui dicunt gratiam Dei secundum
merita nostra dari
prascedentibus
;
per legem, per doctrinam, per creaturam, per contemplationem, per miracula, per-
que
dat
;
meritis
gratiam
ipsam
humanam
sumus
;
esse naturam, in
mereri
neque enini poteramus ut essemus. Augustin. Epist. cv. ad Sixtum. ^' Dicunt Pelagiani, banc esse solam non secundum merita nostra gratiam, qua homini peccata dimittuntur. Id. dc (rat.
aliquid
et
tatis
si petierit,
si
pulsaverit, introcat.
et
est, velle
Operatur in nobis velle quod bonum qnod sanctum est ; dum nos terdeditos, et
renis cupiditatibus
mutorum
praesentia
et
(i.
"- Intellcctum est enim saluberrimequc pcrspectum. hoc tantum cos dc gratia
magnitudine
460
which
is
ANSWER TO A JESUIT
holy
:
CHALLENGE.
[cn.
come and with promise whilst by the revelation of his wisdom he raiseth of rewards up our stupified will to the desire of God, whilst he persuadeth us to all that good is." To this instructing and
us with the greatness of the glory to
;
persuading grace
the will
;
doth
Pelagius
attribute
the
exciting
of
but the converting of it unto God, which followeth afterward, he ascribeth wholly to the freedom of the will " "^^He that runneth unto God," saith he, " and itself.
desireth
will,
to
he who
be ruled by God, hanging his will upon God's by adhering unto him continually is made,
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,
/
it
live
but
heart into
it
God may
have you
whither
shall
please
Here
down
of Pelagius's
doctrine touching
a corruption in act,
whereby a man may will and do good. Secondly, 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 consideration of the promises and threats propounded, to forsake that lewd course of life, and to will and do the things that Fourthly, an act of the free-will thus are good and holy. prepared by God's exciting grace, v/hereby a man, without any further help from God, doth voluntarily yield unto and so " runneth unto God, desireth these good motions to be ruled by him, hangeth his will upon God's will, and by adhering unto him is made one spirit with him." Fifthly,
:
eo
sit
spiritus
non hoc
nisi
de
arbitrii
ita
dum nobis
Pelag.
efRcit libertate.
Qua
est.
apud Augiistin.
"^ '
de Grat. Christi
Deo omnemque suam mortificat voluntatem, ut cum apostolo possit dicere. Vivo autem jam non ego,
se
totum tradit
Qui
currit
cupit,
id est,
vivit
autem
in
in
me
Christus
ponitque cor
voluntate suspendit
jugitcr unus,
qui
ei
adhasrendo
suum Deus
mana
ipse declinet.
Pelagius apud
i.
Au-
XI.]
OF
Fit
EE- WILL.
461
an assisting grace, whereby God guideth the will thus conand inclincth the heart whither it pleaseth him. We see three kinds of ffrace here commended unto us by Pelagius the first, a natural grace, as he fondly termed it, bringing with it a bare possibility only to will and do
verted,
:
good
because
was not given according to merits, be given at the very beginning of man's being, before which he could not possibly merit anything the second, an exciting or persuading grace, imparted unto such as were " given to earthly lusts, and, like
;
which he he held
said
it
to
brute beasts,
affected
only present
things;"
who being
at
in
good thing
God's
hands; and in that regard he affirmed, that this grace likethe wise was given without any respect to precedent merits third, an assisting grace, by which God doth guide and incline the heart of the converted sinner to the doing of all good and this he maintained to be given as a reward to
:
it
of the
itself
former exciting grace, and so did actually convert Now, this is " "Hhe presumption"" which St to God.
Augustine condemneth so much in these men, that they :" durst say, " we work to merit that God may work with us that they " *'Svould first give to God that it might be
recompensed
to
them again
namely, they
first
give somewhat
be with us
;
For they
*"^thc
reamur cum quibus faciat Deus. contra duas Epist. Pelagian, lib.
''''^
August,
iv.
cap.
6.
ejus autem gratiam sumus cum Deo secundum hoc meritum dari, ut sit et ipse item meritum nostrum in eo nobiscum et secundum hoc esse, quod quaerimus meritum dari ejus gratiam, ut inveniamus
;
:
tur eis
euni.
''^
jam
me-
pro pijemio.
"^
Ibid.
in
coepistis
Meritura nostrum
eo esse,
quod
ut his
462
merits,
ANSWER TO A
JESUIt's
CHALLENGK.
[cHAP.
which they held to go before grace and to procure were "asking, seeking, and knocking;" and that " grace was given, not according to the merit of our good works," which they did acknowledge to be an effect, and not a cause of this grace, " but of our good will" only: " because," they said, " the good will of man praying
grace,
'"'^
went before,
that,
and
the
will
of
man
all
believing
went before
God
for
hear-
And
this
maintaining
free-will
which
i.
they urge
20,
much
19,
If ye he willing and hearken unto we, ye shall eat the good things of the land ; hut if ye refuse, and will But not hearken unto me, the sword shall consume them.
"'"what doth
chees, as extol
this profit
them?"
saith
St Augustine, "see-
much defend
For
so
Maniwould they
have that understood which is said, If ye he willing and hearke7i unto me, as if in that very precedent will there and so should be the meriting of the subsequent grace o-race should be now no grace, which is no gratuity when it But if they would so understand that is rendered as due. which is said. If ye he willing, that they would also confess that he doth prepare that good will, of whom it is written,
;
The tvill is prepared hy the Lord; they should use this testimony like Catholics, and not only vanquish the old heresy of the Manichees, but also crush the new of the Pelagians." Besides the professed Pelagians, who directly did deny
original sin,
ritis
Church
in St
Sic
Augusin-
debita
ilia
liberum arbitrium.
telligi
enim volunt
in ipsa
inaniter nuncupetur.
Pelagian, lib.
''"
iv.
cap. 8.
etsi
Si volueritis et
prace-
non datur gratia secundum merita bonorum operum, quia per ipsam bene operamur ; tamen secundum meritum bonee voluntatis datur, quia bona voluntas (inquiunt) prascedit
Dicunt enim,
orantis,
tis
;
consequentis meritum
gratiae; ac si gratia
autem
sic intelligerent
bonam
quam
ut
secundum
de quo scriptum
a
est,
Praeparatur voluntas
Catholici uterentur
Id. de Grat. et
Domino; tanquam
et
hoc testimonio,
veterem
Quid
eis
quam
XI.]
OF
days, that
KEE-WILL.
little
;
4)63
tineas
in
with
their
errors
Vitalis
as
namely one
in Carthage,
called,
in
France.
For the first held, that "''God did by his Scriptures, either read or heard
unto them, or not consent,
will,
it
that to consent
if
is
so
may be done; if we will not, we may make the operation of God to be of no force in us. For God doth work," said he, " as much as in him is, that we may will when his word is made known unto us;
our power, that
we
but
if
we
unto
us."
it,
we make
Against him St Augustine disputeth largely in his 107th Epistle, where he maketh this to be the state of the question betwixt them: " '-Whether grace doth go before or follow after the will of man, that is to say," as he further explaineth it, " whether it be therefore given us because we will, or by it God doth work even this also, that we do will." The worthy doctor maintaineth, that grace goeth before and worketh the will unto good, which he strongly proveth, both by the word of God,
shall
have no
in
and by the continual practice of the Church in her prayers and thanksgivings for the conversion of unbelievers. '^For " if thou dost confess," saith he, " that we are to pray for
doctrine
them, surely thou dost pray that they may consent to the of God with their Avill freed from the power of darkness. And thus it will come to pass, that neither men
shall
be made to be believers
shall
but by their
his grace,
free-will,
and
yet
be
made
believers
by
who hath
efficiat
freed
^1
ut velimus.
Deum
mus
vel audimus ; sed eis consentire vel non consentire ita nostrum est, ut si velimus fiat ; si autemnolimus, nihil in nobis operationem Dei valere faciamus. Ope-
orandum
sentiant.
trio liberato
ratur quippe
est,
ille,
dicis,
quantum
in ipso
ut velimus,
;
cum
eloquia
sed
si
eis acquiescere
nolumus,
neque fideles fiant tamen illius gratia fideles fiant, qui eorum a potestate tenebrarum liberavit arbitrium. Sic et Dei gratia non negatur, sed sine uUis humaIta ut
;
et
Id.
Epist.
cvii. ad Vitaha;c
nis
lem.
'^
Utrum
praecedat
gratia
an
hoc
litate solidetur,
subsequatur
est,
hominis
voluntatem,
arbitrium
et
utrum ideo
sed i
nobis detur,
Domino
glorietur.
ibid.
4G4
their
will
is
A NTS WE 11 TO A
from the power
.TESUIt's
CHALLENGE.
[cHAP.
Thus both God's shewed to be true, without any human merits going before it and free-will is so defended that it is made solid with humility, and not thrown down headlong by being lifted up that he that rejoiceth may not rejoice in man, either any other or yet himself, but in And again: " '^How doth God expect the the Lord."
of darkness.
grace
is
wills
of
men
in
that
;
they
should
prevent him, to
whom he
and
whom
not
believing,
and made them willing of Why do we give him thanks for this, if he unwilling ? " '^Questionless we do not pray to himself did not this.'^'" God, but feign that we do pray, if we believe that not he, but ourselves, be the doers of that which we pray for. Questionless we do not give thanks to God, but feign that we give thanks, if we do not think that he doth the thing If deceitful lips be found for which we give him thanks. in any other speeches of men, at leastwise let them not- be Far be it from us, that what we do found in prayers.
them
unto
himself,
beseech
God to do with our mouths and voices, we should and, which is more deny that he doth it in our hearts
;
grievous,
to
the
deceiving of others
;
also,
not
will
conceal the
same
in our disputations
and whilst we
lose
needs defend
of prayer
free-will
before
men,
we should
the
help
'*
Quomodo Deus
exspectat voluntates
saltern
in
Absit,
eum, quibus det gratiam ; cum gratias ei non immerito agamus de iis, quibus non ei credentibus,
hominum,
ut praeveniant
et ejus
eosj
,
rogamus oribus et vocibus nostris, eum facere negemus cordibus nostris et, quod est gravius ad alios decipiendos, hoc non taceamus disputationibus nostris et dum volumus apud
ut quod facere
; ;
Deum
facili-
ut quid
ei
si
\ i
fecit ?
Deum,
sed orare
nos fingimus,
dimus
gratias
facere
quod oramus.
Prorsus non
j
homines defendere liberum arbitrium, apud Deum perdamus orationis auxilium, et gratiarum actionem non habeamus veram, dum veram non agnoscimus gratiam. Si vere volumus defendere liberum arbitrium, non oppugnemus unde sit liberum. Nam qui oppugnat gratiam, qua
nostrum ad declinandum a malo
et faci-
Deo agimus,
unde illi gratias agimus, ipsum Labia dolosa si in facere non putamus. hominum quibuscunque sermonibus sunt, mus,
si
endum bonum liberatur arbitrium, ipse arbitrium suum adhuc vult esse captivum.
\
Ibid.
Xr.]
OF FKKE-WILT,
465
with God, and not have true giving- of thanks whilst we do not acknowledge true grace. If we will truly defend free-will, let us not oppugn that by which it is made free. For whoso oppugneth grace, whereby our will is made free to decline from evil and to do good, he will have his will to be still captive." Thus doth St Augustine deal with Vitalis, to whom he saith, " '"I do not believe indeed that thou art a Pelas-ian heretic but so I would have thee to be, that no part of that error may pass unto thee, or be
;
left
in
thee."
The
several
is
related
in
their
"They do agree," saith Hilarius, lost in Adam, and that from thence
will
"
" that no
all
men were
his proper
to
man by
is
can be
or
the
freed
but
to
this
they say
agreeable
the
the
that
truth,
answerable
the
preaching
of
Avord,
means of obtaining salvation is declared to such down, and would never rise again by their own strength, they by that merit, whereby they do will and believe that they can be healed from their disease, may obtain both the increase of that faith and the effecting of their whole health." And " '^'^that grace is not denied when such a will as this is said to go before it, which seeketh only a physician, but is not of itself otherwise able to do anything. For as touching that place, as he hath distributed to every one the measure of faith, and other like testimonies, they would have them make for this, that he should be holpen that hath begun to will, but not that this Prosper also should be given unto him that he might will." in his poems doth thus deliver it
as are cast
haereticum quidem Pelagianum non credo sed ita esse volo, ut nihil illius ad te transeat vel in te relin'^
when
Ego
posse sanari,
et ipsius
fidei
augmentuni
te esse
consequantur eftec-
turn.
I
quatur
"'
erroris.
Ibid.
73 jsjgg
negari gratiam,
si
pracedere
Consentiunt
periisse,
omnem hominem
in
Adam
cum quaerat, non autem quicquam ipsa jam valeat. Nam ilia testimonia, ut est
jii(]^
congruum
prse-
mensu-
cum
prostratis et
nimquam
r^m
fidei, et similia,
ad id volunt valere,
Ibid.
nendcB
salutis
et
voluerint
eo
merito,
etiam donetur ut
(1
466
fl
ANswKR TO A
jksvut's ch at.i.kxge.
[chav.
Ut cunctos
vocet
ilia
Prseteriens, studeat
communem
Omnibus, et totum peccato absolvere mundum: Sed proprio quemque arbitrio parere vocanti, Judicioque suo mota se extendere niente Ad lucem oblatam; quae se non subtrahat ulli,
Sed cupidos recti juvet, illustretque volentes. Hinc adjutoris Domini bonitate magistra Crescere virtutum studia; ut quod quisque petendum
Mandatis didicit, jugi sectetur amore. Esse autem euoctis istam communiter sequam Libertatem animis, ut cursum explere beatum Persistendo queant; finem effectumque petitum Dante Deo, ingeniis qui nunquam desit honestis. Sed quia non idem est cunctis vigor, et variarum
lUecebris rerum trahitur dispersa voluntas;
Sponte aliquos
vitiis
lapsu revocare
pedem
Against these opinions St Augustine wrote his two books, of the Predestination of the Saints, and of the Gift of Perseverance, in the former whereof he hath this memorable
passage
;
among
divers others:
but some do believe, others do contradict. Theretruth Who fore these have a will to believe, the others have not. the seeing it But would deny ? ? who this is ignorant of we not, to others Lord, the prepared by will is to some what and his mercy, from doth proceed what are to discern That which Israel did seek, saith the from his judgment. not; hut the election hath obtained it, obtained Apostle, he Rom. xi. 7- Behold mercy and blinded, and the rest were which hath obtained the election the in mercy judgment upon the rest that were judgment but God, of righteousness
;
'^ 80
10.
;
veritatis
sed
autem consecuta est, ceteri vero excoecati sunt, &c. Ecce misericordia et judicium ;
misericordia in electione quae consecuta est
justitiam Dei, judicium vero in ceteros
alii
alii
contradicunt.
ergo
credere, nolunt
?
autem
?
illi.
hoc ignoret
luntas a
et
;
tamen
illi,
illi,
quia vo-
luerunt, crediderunt
quia noluerunt,
non crediderunt.
Misericordia igitur et
judicio.
stolus,
Quod
Apo-
hoc non
consecutus,
electio
; ;;
N'l-j
OK VRKF.-WI1,L.
467
and yet the one, because they would, did believe Mercy, therefore, and judgment were executed even upon the wills themselves." Against the same opinions divers treatises were published by Prosper also, who chargeth these men with " ''^nourishing the poison"" of the Pelagian pravity by their positions ; inasmuch as, first, " the beginning of salvation is naughtily, placed secondly, " The in man" by them:
blinded
:
will
of
if
man
is
God
as
one should be holpen because he did will, and did not therefore will because he was holpen :" thirdly,
therefore
"
A man
originally evil
is
receiving of good,
not
from
It
is
highest
that
good,
but
from
other-
himself:"
wise
fourthly,
"
thought
of that
God may
that
is
be pleased
than
out
which he
conversion
himself hath
bestowed."
But he maintaineth
constantly,
both
this
the
wholly to
grace
God
efFecteth
" not by way of counsel and persuasion only, but by an inward chancre and reformation of the mind making up a new vessel of a broken one by a creating
virtue."
**Non hoc consilio tantum hortatiique benigno Suadens atque docens, quasi normani legis haberet Gratia; sed mutans intus mentem, atque reformans, Vasque novum ex fracto fingens virtute crcandi.
The
the
^''Johannes
Cassianus and
Faustus
Rhegiensis
by Prosper in his book Contra Collatorem, the latter by Fulgentius, Joh. Maxentius, Caesarius, Johannes Antiochenus as also by Gelasius and his Roman Synod of 70 Bishops the writings of them both were rejected amongst the books apocryphal.
former of
"'
In
istis
not!
nisi
homine
collo-
in Epist.
si
humana
prjefertur, ut ideo quis adjuvetur quia voluit, non ideo quia adjuvatur velit
liarum,
si originaliter
summo
Opuscula Cassiani, Presbyteri Galapocrypha. Opuscula Fausti Rhegiensis Galliarum apocrypha. Con^^
'
oil.
Roman,
t.
sub Gelasio C O 2
468
AXSWEU TO A JESUIT
CHALLENGE.
[CHAI-
And lastly, by the joint authority both of the '^^See of Rome and of the French Bishops assembled in the second Council of Orange, in the year of our Lord 529, sentence was
given against the Pelagians
that
their
and semi-Pelagians
free-will
;
in
general,
opinions
to
were not
agreeable
the
and
these
conclusions
particular
following,
among sundry
others,
determined in
of
any doth say, that by man's prayer the grace be conferred, and that it is not grace itself which maketh that God is prayed vmto by us, he contradicteth the Prophet Isaiah, or the Apostle saying the same thing, / ivcis found of them that sought me not, and have been made manifest to them that asked not after me,
"^'^If
God may
Isaiah lxv.
"
that that
Rom. x. 20." '^"If any man defend, that God doth expect our will we may be purged from sin, and doth not confess this will of ours to be purged is wrought in us by
1,
Solomon,
resisteth
is
pre-
pared by the Lord, (Prov. viii. 35, according to the Seventy,) and the Apostle, preaching wholesomely, It is God which worketh in you both to will and to do of his good pleasure,
Philip,
ii.
13."
"
\^*
^"If
Unde
et
id nobis,
tionem
Esaia
justum ac rationabile visum est, ut pauca capitula ab Apostolica nobis sede trans missa, qua ab antiquis patribus de sanctarum Scripturarum voluminibus in hac praecipue causa collecta sunt, ad docendos
eos qui aliter
idem
dicenti, Inventus
sum
a non quaeiis
qui
me
ii.
Concil. Arausican.
quam
oportet sentiunt, ab
proferre, et
omnibus observanda
nostris
manibus
Prsefat.
*'' Si quis, ut a peccato purgemur, voluntatemnostramDeumexspectarecontendit, non autem, ut etiam purgari velimus,
subscribere deberemus.
Concil. Arausican. ii
Quot Arausicani
nem
sententiae, a
Praeparatur voluntas a
stolo salubriter
varicationis
recedere.
piaculo
baud
liceat
fideli
Barron. Addit. ad
Tom.
vii.
ann.
^*
.529, in
tomi x. appendice.*]
bona voluntate.
^'
Si quis invocatione
dicit posse conferri,
humana gratiam
non autem ipsam
Dei credentibus,
conantibus,
Dei
volentibus,
desiderantibus,
This note
is
En.
XI.
OF KllKK-WlLL.
469
is
conferred by
in
God
and
doth
not confess
that
it
is
wrought
us
will,
and inspiration of the Holy Ghost, that believe, or do all these things as we ought and doth make the help of grace to follow after man's either humility or
;
by the we may
infusion
obedience,
itself
neither
doth yield
that
it
is
the
gift
of grace
and humble ; he resisteth the 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,
that
we
are obedient
Cor. XV.
10.'' is
"
*'^It
we do think
aright,
and when we ness. For as oft as we do good things, God worketh in us and with us, that we may work." " There are many good things done in man which man doeth not. But man doeth no g-ood thing-s which God doth
hold our feet from falsehood and unrighteous**"
not
make man
"
-'"This
to
do."
do we wholesomely profess and believe, work we do not begin, and are holpen afterwards by the mercy of God but he first of all, no good merits of ours going before, inspireth into us both faith and the love of him, that we may both faithfully seek the sacrament of baptism, and after baptism, with his help, we may fulfil the things that are pleasing unto him." Touching which last Canon we may note, Jjrst, for the reading, that in the tomes of the Councils set out by Binius, For where the Council corrupted. it is most notoriously
also
laborantibus,
vigilantibus,
studentibus,
'
agimus, Deus
iit
in nobis
atque nobiscum,
operemur, operatur. Can. ix. ^^ Multa in liomine bona fiunt, quic non
non autem ut credamus, velimus, vel htec omnia sicut oportet agere valeamus, per
infusionem et inspirationem sancti Spiritus in nobis fieri confitetur ; et aut humilitati aut obedientia; humana; subjungit gratia; adjutorium, nee ut obedientes et
j
f'acit
homo.
Nulla vero
facit
homo bona,
homo,
pra;stet ut facial
""
Hoc etiam
salubriter
profitemur et
nos incipimus,
et
humiles simus, ipsius gratias donum esse consentit ; resistit Apostolo dicenti, Quid habes quod non accepisti ? et, Gratia Dei sum id quod sum. Can. An.
"8
cordiam adjuvamur ; sed ipse nobis, nullis prscedentibus bonis meritis, et iidem et
i ,
amorem
sacramenta
.
rcquiramus, et post
Divini
est
et
muneris,
cum
et
recte
et
baptismum cum
sibi
ult.
cogitamus,
injustitia
Can.
tenemus.
470
hath,
ANSWER TO A
JESUIT''s
CHALLENGE.
[cHAP.
NuUis prcecedentibus bonis mentis, " No good merits going before," there we read, '^^Multis prcecedentibus bonis
meritis,
before."
Secondly,
for
" "^the Fathers understand grace to be given according to merits, when any thing is done by our own strength in respect whereof grace is given, although it be no merit of condignity ;" as both Bellarmine himself doth acknowledge in the explication of the determination of the Palestine Synod against Pelagius, and in the case
the meaning,
of
the semi-Pelagians,
as
it
is
delivered
by Cassianus,
is
most evident. For " ''^the grace of God," saith he, " doth always so co-operate to the good part with our free-will, and in all things help, protect, and defend it, that sometime it either requireth or expecteth from it some endeavours of a good will, that it may not seem to confer its gifts upon one that is altogether sleeping and given to sluggish idleness, seeking occasions after a sort whereby, the dulness
of
human
off,
the largeness of
its
bounty may not seem to be vmreasonable, while it imparteth the same under the colour of a kind of desire and labour
yet so notwithstanding, that grace may always continue to be gracious and free, while to such kind of small and little endeavours with an inestimable largess it giveth so great
glory
of
immortality,
so
great
gifts
of everlasting
that
so
bliss."
it
"
'"^Let
it
human
cannot
frailty,
therefore,
to
endeavour as much as
retribution
it
will,
be
equal
the
is
to
diminish
it
Concil.
Tom,
II. part.
non irrationadesiderii
dum
cujusdam
intelligunt Patres,
cum
aliquid
fit
propriis
ac laboris impertit
et
nihilominus gratia
non
^3
sit illud
meritum de condigno.
et
Belcap. 5.
larm. de Grat.
Ita
vi.
Dei semper gratuita perseveret, dum exiguis quibusdam parvisque conatibus tantam immortalitatis gloriam, tanta perennis
beatitudinis
largitate.
13.
^*
in
bonam
dona,
insestimabili
tribuit
partem cooperatur
atque in omni-
fuerit
hu-
mana
esse
'
non poterit nee ita laboribus suis divinam imminuit gratiam, ut non semper
'
gratuita perseveret.
Ibid.
Xr.]
OK
KKK-Wll.L.
471
way
For
Prosper chargeth, notwithstanding all this qualifying of the matter, to be a maintainer in very deed
of that
whom
damned
God was given according to our was a man that bare great sway
his
Cassianus, I say,
in our monasteries, were accounted as the monks' general and until the other day Faustus himself, who of all most cunningly opposed the doctrine of St Augustine
writings
others
touch-
ing grace and free-will, was accepted in the popish schools Yea, the for a Reverend Doctor and a Catholic Bishop.
works of Pelagius himself were had in such account, that some of them (as his Epistle ad Demetriadem for example, and the Exposition upon St PauFs 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-
The less is it to versaries in this very question of free-will. 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 Canterbury, should begin his disputations of the Cause of God Behold, against Pelagius with this lamentable complaint: "
^'^
touched inwardly), as in old time against one prophet of God there were found eight hundred and fifty prophets of Baal, unto whom an innu(I
speak
it
with
grief
of heart
so
at
this
day,
in
fight with
Pelagius
for
free-will
spiritual
almost
*'
is
Arise, therefore,
et
contra
Paulum
tomo VII. Oper. Augustini. ^* Ecce enim, (quod non nisi tactus dolore cordis intrinsecus refero), sicut
pugilem
wardin.
gratiae spiritualem ?
Prffifat.
in libros
olim
;
contra Pelag.
97 Xotus etenim pene mundus post Pelagium abiit in errorem. Exsurge igitur, Domine, judica causam tuam et sustinentem te sustine, protege, robora, conso;
contra
et
pulus adharebat
et
hodie in
cum
hac Pelagio
jaj-g.
Ibid,
472
ANSWER TO A
Jp:SUIT
CHALLENGE.
[CHA
cause;
thee, defend,
strengthen, and
judgment I also now leave these " ^""vain defenders," or, as St Augustine rightly censureth them, " deceivers,"" and " pufFers-up," and " presumptuous"'"' extollers " of free-will."
OF MERITS.
In the
unspotted
grace,
last place we are told, that the Fathers of the Church of Rome did teach, that man " for his
meritorious works receiveth, through the assistance of God's the bliss of everlasting happiness." But our Challenger, I suppose, will hardly find one Father, either of
the spotted or unspotted
so
Church of Rome,
all
babishly herein
as
he maketh them
do.
" That
man, by the
works,"
may do
meritorious
meanings.
we have read in divers authors, and in divers But after these works done, that a man should
through the assistance of God''s grace, the bliss is such a piece of gibberish as I do not remember that before now I have ever met withal, even in Babel itself. For with them that understand what
receive,
"
of everlasting happiness,"
they speak,
say, that a
assistance hath
reference to
man "
"
receiveth,
through
is
God's grace,
flat
of
everlasting
to
happiness,"
to
speak
contrarieties,
and
"
'
most certain,
the
Apostle's
There
is
no
because
^8
it
is
grounded
defensores,
upon
determination.
Liberi arbitrii
imo de-
de Grat.
et
Lib. Arbitr.
prsBSumptores.
Sixtum.
Augustin. Epist. cv. ad Vani, non defensores, sed inflaId. in opere postrenio
ii.
cap. 14.
'
Non
est in
quo gratia
intret ubi
jam
nieritum occupavit.
^er.
Bernard, in Cantic.
Non
de-
Lxvii.
XII.]
OF MERITS.
473
xi. 6, If it he of grace, it is no more of works , or were grace no more grace. Neither do we therefore take away the reward, because we deny the merit, of good works. We know that in the keeping of God's commandments there is great reward, Psalm xix. 11, and that unto him who soweth righteousBut the ness there shall be a sure reward, Prov. xi. 18. question is, whence he that soweth in this manner must whether expect to reap so great and so sure a harvest from God's justice, which he must do if he stand, as the or from his mercy, Jesuits would have him do, upon merit as a recompence freelv bestowed out of God's gracious 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 ourselves in righteousness, and reap in mercy, Hosea x. 12. [*yea, and God himself in the very publication of the Decalogue, where he promiseth to shew mercy imto thousands of them that love him and keep his commandme?its.'] Neither do we hereby any whit detract from the truth of
Rom.
else
God
the
man
according
the
to his
works
for
still
question
remaineth
very
same,
whether
God may
not judge a
man
when he sitteth upon the throne of grace, as well as when he sitteth upon the throne of justice? And we think here,
David hath fully cleared the case in that one sentence, Psalm Lxii. 12, With thee, O Lord, is mercy; for thou revjardest every one according to his work. Originally, therefore, and in itself, we hold that this
that the Prophet
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
forgiving of our sins, which in itself all men know to be an act of mercy, he is said to be faithful and just, (1 John i. 9); namely, in regard of the faithful performance
in
of his promise.
is
For a promise, we
;
see,
The
tlic
.sentence
between brackets
i,s
It is
here printed
from
fhird
Ed.
474
ANSAVEK TO A
JKSIIIT''s
CHALLENGE.
if
[cHAP.
proved not to be so good as his word, he could not properly be said to do me wrong, but rather And thereto wrong himself by impairing his own credit. fore Aquinas himself confesseth, " ^that God is not hereby simply made a debtor to us, but to himself, inasmuch as
it
is
fulfilled.""
put the children of Israel in mind touching the land of Canaan, which was a type of our eternal habitation in heaven, that it was a land of promise^ and not of merit, which God did give them to possess, not for their righteousness, or for their upright heart, but that he might perform the word which he sware unto their fathers, Abraham, Isaac, and Jacob, Deut. ix. 5. Whereupon the Levites say, in their prayer unto God,
careful
Nehem.
ix. 8,
to
land of the Canaanites, and hast performed thy word, because thou art just. Now, because the Lord had made a like promise of the crown of life to them that love him, (James i. 12,) therefore St Paul doth not stick in like manner to attribute this also to God's
:
justice
Henceforth, saith he, 2 Tim. iv. 8, is laid up for me crown of righteousness, which the Lord, the righteous Judge, shall give me at that day ; arid not to me only, Upon but u7ito all them also that love his appearivig. which place Bernard, in his book of Grace and Free-will, saith most sweetly: " ^That therefore which Paul expecteth
the
of God's righteousness, he should give what he oweth, and he oweth what he hath promised; and this is the righteousness of God, of which the Apostle presumeth,
is
For
it
is
just
that
But
unto
2
this
Avill
Jesuits, unless
we
yield
them,
sequitur,
" 'that
we
do
as
properly
and
truly
merit
Non
quod Deus
est ut
ii.
efficiatur
autem quod
titia
quantum debitum
Thorn,
3. 1,
sua ordinatio
promissio Dei.
et
Bernard,
lib.
de Gratia
gratia
impleatur.
i.
Quaest.
cxiv.
Libero Arbitrio.
Art.
3
Ad.
Nos tam
proprie ac vere
cum
Est ergo
justitisB,
Jus'
Dei bene agentes praemia mereri, quam sine ilia male agentes supplicia meremur. Jo. Maldonat. in Ezech. xviii. 20.
OF MERITS.
475
rewards when with the erace of God we do well, as we do merit punishments when without grace we do evil;" so
saith
Maldonat:
that
is
to say, unless
con-
by reason
but also by reason of the work itself; so that in a good work proceeding from grace there may be a certain proportion and equality unto the reward of eternal life;" so For the further opening whereof, saith Cardinal Bellarmine.
prove in order these three "''That the good works of just persons are of themselves, without any covenant and acceptation, worthy of the reward of eternal life, and have an equal
to
distinct propositions: first,
value of condignity to the obtaining of eternal glory:" secondly, "'That no accession of dignity doth come to the
works of the just by the merits or person of Christ, which the same should not have otherwise, if they had been done by the same grace, bestowed liberally by God alone without Christ:" thirdly, " ^That God's promise is annexed indeed to the works of just men, yet it belongeth no way to the reason of the merit ; but cometh rather to the works, which Unto are already not worthy only, but also meritorious."
''
vitae fEternae
Ita Cajetan. in
tione
acceptationis,
ita ut in
sit
sed etiam
Thom.
et
part.
i.
11.
ratione operis
gratia procedente
et
Dominic, a Soto de
**
Nat.
et
Grat.
cap. 7-
aequalitas ad
praemium
asternae.
ex
seipsis,
Non
quod
et acceptatione,
vitae aBternee
;
digna
et aequa-
opus bonum proportionem ad vitam aeternam ex operis dignitate. Ibid. Detrahitur de gloria Christi, si merita nostra
sint ita imperfecta, ut
non
sint meritoria
ex condigno,
Dei.
proportionalis
nisi
ratione
acceptationis
Satis est
lem valorem condignitatis habere ad consequendam aeternam gloriam. Gabr. Vasquez. Commentar. in Imam 2das, Quaest. CXIV. Disput. ccxiv. cap. 5, init. ^ Operibus justorum nullum digniaccrementum provenire ex meritis quod alias eadem non haberent, si fierent ex eadem gratia
tatis
In ipso cap.
ibid. fine.
aequalitas.
Modus
tiam commutativam
a solo
Deo
Ibid. init. cap. 7" Operibus justorum accessisse quidem divinam promissionem ; earn tamen nullo modo pertinere ad rationem meriti ; sed potius advenire operibus, non tantum jam
Ubi opus
Ibid. lib.
i.
est per
se asquale mercedi.
cap. 21.
jam
meritoriis.
Ibid.
Non
cap.
S.
476
all
ANSWER TO A
JliSUIl's
CHALLENGE.
:
[ciIAF.
" ^ Seeing which he addeth afterwards this corollary of a just man do condignly merit eternal life, as an equal recompence and reward, there is no need that any other condign merit, such as is the merit of Christ, should
the works
that eternal life might be rendered unto Yea, the merit of every just man hath somewhat peculiar in respect of the just man himself, which the merit of Christ hath not namely, to make the man himself just and worthy of eternal life, that he may worthily obtain the But the merit of Christ, although it be most worsame.
come between,
them.
thy
to
obtain
glory
of
to
God
for
us,
yet
it
efficacy
and
of eternal
this effect
make us formally just and worthy life but men by virtue derived from him attain in themselves. And so we never request of God
virtue,
; ;
by the merits of Christ, that the reward of eternal life may be given to our worthy and meritorious works but that by Christ grace may be given unto us, whereby we may be
In a word, " ^"Our merits," saith he, " have this force in us, that they make us
worthy of eternal
life
make us worthy
us."
worthy, in regard
mystery of
this
this iniquity;
information of the
English reader,
their
we
join
our
Rheraists,
all
who
deliver
as
Catholic
doctrine:
""That
Cum
sequuntur efFectiim homines in seipsis. Et ita nunquam petimus a Deo per merita
Christi, ut nostris dignis operibus et
ritoriis
dem
et praemium, non opus est interventu alterius meriti condigni, quale est
mesed
vitas
meritum Christi, ut eis reddatur vita a^terna quinimo aliquid habet peculiare me:
ntum cujuscunque
hominis
Christi
;
justi,
justi respectu ipsms quod non habet meritum nempe reddere ipsum hominem
qua possimus digne banc mercedem promereri. Id. ibid. Disput. ccxxii. cap. 3,
num.
'"
30, 31.
in
Merita nostra
justum
licet
et
dignum
aeterna
vita,
ut
eam
bent,
ut reddant nos
:
'
vita aeterna
dignissimum
sit,
;
reddunt nos dignos formaliter, sed Christus dignus est, qui propter ilia nobis impetret
i
petierit.
sed
Ibid.
Tim.
iv. 8.
XII.]
OF MERITS.
477
be truly and properly meritorious, and fully worthy of everlasting life ; and that thereupon heaven is the due and just stipend, crown, or recorapence, which God by his justice oweth to the persons so working by his grace. For he
rendereth or repay eth heaven," say they,
;
"
as a just judge,
and not only as a merciful giver and the crown which he payeth is not only of mercy, or favour, or grace, but also of justice." And again, " '"that man's works done by Christ''s grace do condignly or worthily deserve eternal joy;" so as " '^ works can be none other but the value, desert, price, worth, and merit of the same." Whereupon they put us in mind "that the " word reward, which in our English tongue may signify a voluntary or bountiful
gift,
doth not here so well express the nature of the Latin /uiaOos; which are rather the
cove-
nanteth to have of him whose work he doth, and is a thine; equally and justly answering to the time and weight of his
and works, rather than a free gift." This is that doctrine of merits, which from our very hearts we detest and abhor, as utterly repugnant to the truth of God and the common sense of all true-hearted Christians. The lesson which our Saviour taught his disciples is far different from this, Luke xvii. 10, When ye have done all those things which are commanded you, say. We are unprojitahle servants ; we have done that which was our duty to do. And " "'if he be unprofitable," saith St Jerome, '* who hath done all, what is to be said of him who could not fulfil them.?" So likewise the Romans themselves might remember that they were taught by St Paul at the beginning, that there is no proportion of condignity to be found betwixt not the actions only, but the passions also, of the saints, and the reward that is reserved for us in the world to come For I reckon that the sufferings of this present time are not worthy to he compared with the glory which shall he revealed in us, saith he, Rom. viii, 18,
travels
:
'^
lidem
Ibid.
in
Luc. xx.
iii.
35.
Bel-
^^
'1
lid. in 1 Cor.
8.
lib.
i.
cap. 21.
">
Mercedem quandam
;
esse
dicimus,
de
[
quam
ex
|
j)otuit ?
omnia; quid dicendum est, qui explere non Hieronym. ad Ctesiphont. contra
secundum
Pelag.
47B
and
to
AXSW'EI!
TO A JESUIT
CIIAI.rEXGE.
[CIIA
Bernard
that
thereupon:
the
"''Concerning the
of
this
life
eternal,
we know
sufferings
time are
;
not worthy
man
For the merits of men are not such that for them eternal life should be due of right, or God should do any injury if he did not give it. For to let
did sustain them
pass
that all merits are God''s gifts,
is
;
" ^'^All those things St Ambrose long before him: which we suffer are too little and unworthy, for the pains whereof there should be rendered unto us so great a reward of good things to come, as shall be revealed in us when, being reformed according to the image of God, we shall merit," or obtain, " to see his glory face to face."
for
to
God more
God
to
what are
Where
the
of the meaning of
observe,
that
Fathers in this
their
point,
we may
ordinarily
further
signify
merits in
writings do
nothing
but
works, as in the alleged place of Bernard; and '^to merit, simply to procure or to attain, without any relation at all
work as both in words of Ambrose is plainly to be seen and in that passage of Bernard concerning children promoted to the prelacy, that they were " ^"^more glad they had escaped the rod than that thev had merited," that is, obtained, " the
to the dignity either of the person or the
:
the last
" De
letema vita
scimus,
quia non
'^
fugit,
riti,
ad futuram gloriam
sustineat.
nee,
si
Neque enim
talia sunt
congruo,
Andr.
num
Vega Defens.
Deus injuriam
quam
Nam,
tificat. lib. viii. cap. 8. 8i aliquis vocabulo promerendi usus est; aliter non in-
tellexit,
quam consecutionem de
facto.
debitor
homo magis propter ipsa Deo quid est, quam Deus homini
;
Bernard. Serm.
riae.
'8
i.
in
Annunciat. B. 3Iasunt
et
indigna,
tanta re-
reformat! gloriam
ejus
ad faciem
aspicere meruerimus.
Ambros. Epist.
Vocabulum meapud veteres ecclesiasticos scriptores fere idem valet quod consequi, seu ap-tum idoneumque fieri ad consequendum. Georg. Cassand. Schol. in Hymnos Ecclesiastic, p. 179. Oper. Vide Cochlseum in Discuss. Confess, et Apolog. Artie. XX. ^" Laetiores interim quod virgas evaserint, quam quod meruerint prineipatum.
post Dominic. Passion.
rendi
XXII.
XII.]
OK MKIUTS.
479
wi'ites
is to
preferment."
And
therefore,
as
Tacitus
of Agricola,
say, incurred,
" the anger of Caius Caesar ;" so St Augustine saith, that he and his fellows for their good doings, at the hands of the Donatists, " ^^ instead of thanks, merited," that is, incurred., " the flames of hatred." On the other side, the same Father affirmeth that St Paul " ^^for his persecutions and blasphemies merited," that is, found the grace, " to be named a
vessel of election";
having reference to that in 1 Tim. i. is, Who was before a blasphemer, and a persecutor, and injurious ; but I obtained mercy ; where, instead of ^Xt]6r]v, which the vulgar Latin translateth misericordiam consecutus suWj, ^^St Cyprian readeth misericordiam merui, " I merited, mercy." Whereunto we may add that saying which is found also among the works of St Augustine, " that '^^no
sinner should despair of himself, seeing Paul hath merited pardon ;" and that of Gregory, " Paul, when he went about to extinguish the name of our Redeemer upon earth, merited to hear his words from heaven ;" as also that other strain of his concerning the sin of Adam, which is sung in the Church of Rome at the blessing of the taper: " ~'0 happy sin that merited," that is, found the favour, " to
^''
'
have such and so great a Redeemer." Howsoever, therefore, the ancient doctors may seem unto those that are not well acquainted with their language to speak of merits as the
Romanists
do,
yet
;
but the bare word in the thing itself they from them every way as our Church doth.
as
much
"
that
"
-'
^^I
can
hardly
be
persuaded," saith
-"
Origen,
lis virtutibus
ritus.
ris
Greg.
Moral, in Job.
-''
Petilian. lib.
2^
iii.
cap.
6.
talem ac tantum
!
Pro persecutionibus
et
blasphemiis
Id.
de
Vide Jomeruit habere Redemptorem dec. Clicthovei, lib. de duab. Propositionib. Cerei Paschalis.
-"
Cyprian.Epist.Lxxiii.sect.il.
Au-
opus
Vix mihi suadeo quod possit uUuni esse, quod ex debito remunerationem
se
Dei deposcat; cum etiam hoc ipsum, quod agere aliquid possumus vel cogitare
vel proloqui,
non desperet, quia Paulus meruit indulAugustin. Serm. xlix. de gentiam. Tempore.
ipsius dorio
lib.
et
largitione
faciamus.
Origen.
iv.
in Epist.
ad
Rom.
cap. iv.
480
there
ANSWEll TO A JESUIT
can
CHALLENGE.
[chap.
be any
God by way
can
of debt,
that
we
do or think or speak anything, we do it by his gift and largess." [*So betwixt the punishments for evil, and the rewards for good, doings Didymus maketh this difference:
that
himself
is
the cause;
the
other "
man
to
God
saith
graciously bestoweth"
of
the
Apostle,
according
viii.
fore-cited
place
Rom.
is
18.]
"
Wages
it
indeed,"
is
St Hilary,
;
" there
of
none of
the
gift,
because
to
due by work
but God
merit,
hath given
faith."
same
free
all
men by
the justification
mercy have so great " '^ Which again, And saith St Ambrose. is my crown.?" What can we of us can subsist without the mercy of God ? Which of us doth ? do worthy of the heavenly rewards mind in his elevate he doth so rise up in this body, that By Christ.? unto continually adhere such sort as he may
^^
"
Whence
should
seeing
what merit of man is it granted that this corruptible flesh should put on incorruption, and this mortal should put on By what labours, or by what enduring of immortality ?
injuries,
can
we abate our
sins
The
is
sufferings
of this
to come.
Therefore
form of heavenly decrees doth proceed with men, not according to our merits, but according to God's mercy." St Basil, expounding those words of the Psalmist, Behold, the eye of the Lord is upon them that fear him, upon them
-^
seratione
subsistere
Quid possumus
?
Xwv
dignum
nostrum
reat
Quis
KvXd(reu)V Tas Se
Tas Oetas
oiiK
'j(^apLX^eTai'
ou
animum suum
Christo
?
ydp
al^ia
rd
irad^fiaTo.
TT/oos Tijy
vaL 6is
7i(uas.
Didym.
in
duat immortalitatem
est,
quibus
peccata
injuriis,
?
Deus omnibus ex
navit.
3'
fidei justilicatione
Non
dum
Ambros.
in
Ex-
torum in homines forma procedit. Id. in Psalm, cxviii. Octonar. xx. Vide eund. de Bono Mortis, cap. 11.
From
Ed.
xir.]
OF MERITS.
saith,
481
that
that hope in his mercy, Psalm xxxiii. 18, doth hope in his mercy, ^^who, not trusting
deeds, nor looking to be justified
" he hope
in his
in his
own good
the
by works, hath
Psalm
cxvi.
7,
of his
salvation
And
explication
of those
words.
Return
my
soul; for the Lord hath dealt hounti""^Everlasting rest," saith he, "is laid
;
up
for
them that
not to be renexhibited
dered
according to
the
debt
of works,
to
but
by
them that trust in him." " '^^If we consider our own merits, we must despair," saith St Jerome: and, " ^''When the day of judgment or death shall come, all hands will fail because no work shall be found worthy of the justice of God." Macarius the Egyptian Eremite in his 15th Homily writeth thus: " '^'Touching the gift which Christians shall inherit, this a man may rightly say, that if any one, from the time wherein Adam was created unto the very end of the world, did fight against Satan and undergo afflictions, he shovdd do no great matter
the grace of the bountiful
;
God
in respect
of
the
glory that he
Christ Paris
shall
inherit
for he shall
His 37th works of ^ Marcus the Eremite, set out as the proem of his book of Paradise and the Spiritual Law. There Macarius exhorteth us, that " '^believing in Almighty God, we should with a simple heart and void of scrupulosity come unto him who bestoweth
reign
together
is
with
Homily
in
the
edition of the
^'
'O
fjii]
eavTov dv-
*'
IT/Oos
TO
epywv
eXirioa
povojxeiv
Et
e'x^'
'^'1"
e'fcacTTOs, dcp'
T?;s
(TuiTrjpia's
eirt
Qeou.
^*
Basil, in
YipoKeirai
vojxijxta^
(ruvTcXetas tov Koa/xov, eiroXefiei Trpov TOV 'SaTavdv, Kal vire/xeive tus dXi\^/et<;, ovSev fieya eiroiei tt/oos tijv 86^av ijv
fieXXei KXiipovofxelv.
eis
xols
fiiov,
tov evTavQa
SiadXrjcracrL
crvfi^aiXiXevarei
yap
dWd kutu )fo/oii tou /xeya\oSwpov Qeov Tois 6ts avTov t^XiriKoai
oedo/xevrj,
Marc. Eremit.
irapexo/xevri.
apud
Serm. xciii.
lib. xvii. in
Nam
Si nostra
est.
non Marci.
sperandum
*'
Hieronym.
ct'TrX.fy
Cum
fxev
Tw
omnes manus dissolventur, &c. quia nullum opus dignum Dei justitia
venerit,
epymv.
Macar. Homil.
reperietur.
XXXVII.
H H
: :
482
the
ANSWER TO A JESUIT
communion
of the
Spirit
CHALLENGE.
faith,
faith.""
[chap
and not
according to
Where
Johannes Picus, the Popish interpreter of Marcus, giveth us warning in his margin, that " this clause is to be understood of a lively faith ;" but concealeth his own faithlessness in corrupting of the text, by turning " the works of faith"
into
epywv
" the works of nature;" for ov hia irapeiKaanov Tricrrews is by his Latin translation, which is to be seen in *Bibliotheca Patrum, as much to say as, Non ex proportione operum naturcB. There is a treatise extant of the said Marcus, Trepl twv o'lofxevwu ^ epywv SiKuiovaOai, " touching those who think
to
that " miss both of them the kingdom" of heaven " such as do not keep the commandments, and yet imagine that they believe aright ;" the other, " such as keeping the commandments, do expect the kingdom as a wages due unto them." For " ^^the Lord," saith he, " willing
of men,
the
one,
to
formed,
that
all the commandments are of duty to be perand that the adoption of children is freely given to men by his blood, saith. When you have done all things
shew that
servants,
commanded you, then say, We are unprojitable and we have done that which was our duty to Therefore the kingdom of heaven is not the hire of do. works, but the grace of the Lord prepared for his faithful
are
is
repeated in
book of Sentences written to Thelasius. The like sayings also hath St Chrysostom " "No man sheweth such a conversation of life, that he
his
^
B.
Bibliothec.
Patr.
et in
Tom.
iv. p. 935.
aiv,"OTavrrdvTa
TrotjjcrtjTf tt
porneTay pe-
edit.
Colon,
ipsa Grasco-Latina
Parisiis,
va iipivjTOTe i'7raTe,Aov\oid')(pe'Loie(Tp6i/,
Kal o wfpeiXopev TroiTJtrai ireTroii'iKapev.
Old
editione
ann. 1624,
*'
jj
fiamXeia
iricr-
Ttj/es
TTOLOvvTei
Ta.1
evTokdi
Tcov ovpavwu,
dXXd X^P'^
Presb.
in
SeaTroTov
2.
fxLcrQov oipeiXofxevov,
T^v
^acri-
Hesyc.
i.
'AvTippnTiKol'i,
Keiav
Centur.
'''
sect. 79.
Xeia^ direaffxtXtjaav.
Marc. Eremit. de
OiiiJeis
Telav
T-rj^
<o<TT6 fiarTiKeia^
dXXa
aiiTov
owpedi
etrri
to
irdv.
Sia
nus, Quaest.
^-
(pri<TiV,
"OTav irdvTa
TronJo-Tj-re,
tovtu XeyeTC
Ku/Oios iracrav
ocpeiXoiSiui
(ptj-
fiiv)]v
on
^]
OF MEUITS.
be worthy of the kingdom
of God.
483
this
is
may
gift
but
wholly of the
all,
Therefore he
saith,
;
When
for
ye have done
say.
We
what we ought
die
to
do,
we have done."
"
^'^
Although we did
thousand
deaths, although we did perform all virtuous actions, yet should we come short by far of rendering anything worthy of those honours which are conferred upon us by God."
Although we should do innumerable good deeds, it is pity and benignity that we are heard although we should come unto the very top of virtue, it is of mercy that we are saved." ^'For, " although we did innumerable" works of mercy, yet would it be of " the benignity of grace, that for such small and mean matters should be given so great a heaven and a kingdom, and such an honour;" ^'^whereunto nothing we do can have equal correspondence. " ^^Let the merit of men be excellent; let him observe the rights of nature, let him be obedient to the commandments of the laws, let him fulfil his faith, keep justice, exercise virtues, condemn vice, repel sins, shew himself an example
""^
"
of God's
for others to
little
;
imitate
if
it
is
whatsoever
he hath
done
is
small
for
all
merit
is
Number God's benefits if thou canst, and then conwhat thou dost merit. Weigh thine own deeds with the heavenly benefits, ponder thine own acts with the divine gifts, and thou wilt not judge thyself worthy of that which thou art, if thou understandest what thou dost merit." Whereunto we may add the exhortation made by St Antony
short.
sider
*^
Kay yap
d.peTt]v
fjLVpiaKi^ diroddvwixev^
Kuu
Tijv
'"'
irrov.
Id. in
'rratrav
eTTLOeL^wp.eda,
ouok
Psalm.
*^ Sit
TO ttoWoittov diro^eoaoKanev Twv vin^py/ievoov Trapd tov Qeov Id. de Compunctione, ad SteTifiwu.
aJ^iav
6is
?i/ua9
excellens
hominum merisit
tum,
jussis
sit naturffi
jura conservans,
legum
lechium.
*^
Tom.
yap
titiam
vitia,
exerceat,
damnet
Kdi>
exemplmn
minus
:
imitantibus
si
quid gesserit,
ttj^
dpcrrj'i
rrw^opeda.
Id.
Numera
quid
tua
in
Psalm
^^
iv.
ibidemque ex eo Nicetas
fivpia
jj
Serronius.
Cum
Kav ydp
mitl
TreTTOirj/cores,
facta perpende
cum
divinis
muneribus
Xtt/Oixos ecTTiv
(piXoTifxia,
to dvTi
jii-
dignum
te
judicabis
vol
[iaanXeiav
Tifxi'iv.
Kal
Id.
TjjXtKauTJji'
aiiToTs
oo0jii/at
T.xxix.
edit.
quod fueris, si intelligas quid mereris. Serm. de primo homine prajlato omni creaturac, Tom. i. Oper.
eo
Chrysost.
Jl2
484
to his
ANSWER TO A JESUIT
monks
in
CHALLENGE.
life
[chap.
Egypt
" ^The
world
of
man
;
is
most
life.
sliort
to
come
so
that all
our
And
is sold for that which it is worth, exchange of equal ; but the promise bought for a very little matter. Where-
my
for
which
the
shall
be revealed in
let
us.
world,
us
all
think
this
that
matters.
For
earth
but a very
little
thing in
Therefore, although we comparison of the whole heaven. had been lords of the whole earth and did forsake the
whole earth, that would be nothing worthy to be compared with the kingdom of heaven. For as if one would neglect
gold
one piece of brass, that he might gain a hundred pieces of so he who is lord of the whole earth and forsaketh it,
;
little and receive a hundred-fold." Such another exhortation doth St Augustine also make unto his hearers: " '^When thou dost consider,"' saith he,
*"
"OXojs 6
Ta)i
dvdpunrwv
|3ios
(ipc--
omnia
tibi
^uTaTOl e<TTi, /j.eTpoufjLevo9 Trpos tous fiiWovTa^ aiwva^' wcTTe Kal TrdvTa tov
yjiovov
X^uiiju.
t))v aicoviov
Nam
tw
Koar/nio
jEtemam
'iffov 'icrw
tis
tt/s
ce tTrayyeXia
neres laborem,
felicitatem
?
&C.
oh
tocTTe,
TfKva,
eKKafxtofiev, fxiide
Ita
ut necessario tem-
vopiLC,u}fxev
XpoviX,iv^
fieya tl Troielv.
yap d^ia
66^av.
-rd iradi'ifiaTa
ad felicitatem infinitam.
tres,
tov
Kocrfxov ^Xeirov-
felicitate
verbi gratia, ut
T6S
vofxiX^iofxev
)(6tt.
Kal
ydp
yT] jipa-
nostra,
et
TOLVvv Kai
vo/xev,
"Trao-jj?
Nam
etsi
mille
annorum
infinito
essent
appende
mille annos
contra aeternitatem.
ovSev d^iov
Twv ovpavwv.
opa'X^fj.d?
ydp
eiTi'S KaTa<j}povj'i(rei.e
dicendum
est,
et
millia millium,
qua
eKaToV
o'vTu>^i
'Trdcr?;^
Tij? y?i?
finem habent,
cum
aetemitate comparari
Kvpw? u)j/, Kal diroTarTCTOfxevoi avTfi, oXiyov d(pu]cri, Kal eKaTOVTatrXanriova Xafxpdveu Athanas. Vit. Antonii, p. 25.
^'
non possunt. Hue accedit, quia non solum temporalem voluit laborem tuum Deus, sed etiam brevem. August, in
Psal. xxxvi. Cone. ri.
Cum
XI I.J
OF MERITS.
all
485
be
vile
for
which
shouldest
receive
it.
Thou
wilt
that so
much
for
;
brethren,
everlasting
undergone
to
thou oughtest
shouldest
sustain
But
thou thou
that
sustain
everlasting
felicity
.?
labour,
when
cometh
shouldest
to pass,
it
come
to
everlasting
lation
So
to
it
thy tribubrethren,
:
must of
being finished,
yet,
But
shall
example, because
our
felicity
have no end,
weigh a thousand years with eternity. Why dost thou weigh that which is finite, be it never so great, with that which is infinite ? Ten thousand years, ten hunyears;
dred thousand, if we should say, and a thousand thousand, which have an end, cannot be compared with eternity. This then thou hast, that God would have thy labour to be not
only temporal, but short also."
And
in
mind,
is
God
is
become
God
promising;
God
is
faithful
'''^
Fidel is
fidelis
homo
Deus
et
ex
illo sit
Id. in
Deo ;
misit homini.
Teneaimis fidelissimum
nium promissorem.
ci
Neque enim aliquid commodavinius, aut mutuum conmiendavinius, utteneamus cum debitorem, cum
iib illo
Ergo non ei aliquid dedimus, et tenemus debitorem. Unde debitorem ? quia promissor est. Non dicimus Deo, Domine, reddc quod accepisti, scd, Reddc
quod
'
promisisti.
.
Id.
ibid,
et
in'
Psal.
habciimus quicquid
illi
ofl'crinms,
i.xxxiii.
486
ANSWKll TO A JESUIT
say not
CHALLENGE.
[chap.
We
unto God,
Lord,
received, but.
Pay
him
promiser."
debtor,
faithful,
by receiving any
things
to
us.
from
to
For
those that
are
Whatsoever he promised, he promised to them 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
were unworthy, that
;
thing,
justly,
live justly,
so far as a
man
can live
God."
let
Therefore, "
we have already,
which as
us praise
God
as the
giver
in
those things
we have not, let us hold him our debtor. For he is become our debtor, not by receiving any thing from us, For it is one thing but by promising what it pleased him.
yet
to say to a
given to thee
man, Thou art debtor to me, because I have and another thing to say, Thou art debtor
;
When
thou sayest,
me, beause I have given to thee, a benefit hath proceeded from thee, though lent, not given but when thou sayest, Thou art debtor to me, because thou hast promised me, thou gavest nothing to him, and
art
Thou
debtor
to
'*
tene debitorem,
Id. in
Sed
noli ti-
est
Deus.
Id. in Psal.
PsaL Lxxxiii.
'5
circa finem.
se
Fidelis
fecit,
rem
nostrum debito-
In his
a nobis accipiendo,
Deum
largitorem
habemus, teneamus debitorem. Debitor enim factus est, non aliquid a nobis accipiendo, sed quod
Aliter
ei
placuit promittendo.
enim dicimus homini, Debes mihi, quia dedi tibi et aliter dicimus, Debes
;
Quando
dicis,
quia
et
hoc
tibi,
a te processit
vivit, in
quantum homo
humani,
Id. in Psal. cix.
quando autem
exigis.
putare
et
Quanto labore digna est requies 8i verum vis comverum judicare, sterna requies
dabit, itc.
XVI.
XII.]
OF MERITS.
487
For the goodness of him that hath promised will give it, &c." " ^'The salvation of men depends upon the sole mercy " for we do not obtain it as the of God," saith Theodoret wages of our righteousness, but it is the gift of God's
yet requirest of him.
;
goodness."
are not to
is
"
''**The
fights,
;
the rewards
small,
but great
gain
viii.
that
is
hoped
And
Rom.
wages,
but grace.
; and Rom. vi. 23, ^^not For although a man should perform
the greatest and most absolute righteousness, things eternal do not answer temporal labours in equal poise." The same
point is taught by St Cyril of Alexandria, that crown" which we are to receive doth " much surpass the pains" which we take for it. And the author of the book of the Calling of the Gentiles, attributed unto Prosper,
for
'*
this
the
9, that
God
bestoweth
eternal life on those that are called at the end of their days,
as well as upon them that had laboured longer; " *^'not as paying a price to their labour, but pouring out the riches of his goodness upon them whom he had chosen without
labour,
This was the doctrine taught in the Church for the five hundred years after Christ, which we find main" ''^If the King of tained also in the next five hundred.
first
*'
'H
Toji/
dvQpioTrwv
(TiuTi)pia
fiovrji
aeterna in aequilibrio
in
non respondet.
XOl/S
Id.
Roman,
^*'
vi. ult.
yap
IIoXu
TOV <rT(pdvOV
TTOI/OUS
liieda,
dWd
t/Js
dela^
etrTii/
ayaOoxjjTOs
oSspov.
MSS.
Paschal, iv.
'^^
Non labori
parantur
cum
laboribus remuneration es
elegit, efFundens
quam nodonum se
cap. I7.
coelestis si
Id.
Roman,
^^
viii. 18.
Hie non dicit mercedem, sed gratiani. Etsi quis enim summam et absolutam justitiam prscstiterit
;
Meritum
meum
;
Regnator
et
bona adipiscerer,
temporalibus laboribus
aut
magna
supplicia
mei idoneus
a;sti-
488
ANSWER TO A JESUIT
CHALLENGE.
[chap.
heaven should regard my merit," saith Ennodius, bishop of Pavia, " either I should get little good, or great punish-
ments
and judging of myself rightly, whither I could not come by merits, I would not tend in desire. But thanks be to him, who, that we may not be extolled, doth so cut off our offences, that he bringeth our hope unto better things." Our glorification, saith Fulgentius, " '^^is not un;
own
of
gifts
upon
his
own
so
gifts,
much
abound,
all
as
that
it
exceedeth
the will
and
unspeakably
the
merit
of
froni_
" although we did sweat," saith he who beareth the name of Eusebius Emissenus, or Gallicanus, " with all the labours of our soul and body, although we
God."
were exercised with
not we be
in
all
able
to
recompense and
The
offices
of this
life
present
eternal.
cannot be
although our faces wax pale with fastings, yet the sufferings of this time will not be worthy to be compared with the Let us knock, future glory which shall be revealed in us.
therefore,
dearly
beloved, as
as
much
:
as
we
can,
because we
cannot
as
much
we ought
it
the
future
bliss
may be
to
cannot be."
"
**'
Albeit thou
hadst
in
number
mator, quo meritis pervenire non poteram, voto non tenderem. Sed gratias illi, qui
delicta nostra sic ne extollamur resecat,
num
sare
compenvalent
valebimus.
Non
licet
vitEB praesentis
ut
spem ad Itetiora (/. latiora) perducat. Ennod. Ticinens. lib. ii. Epist. x. ad Faust. ''^ Gratia autem etiam ipsa ideo non
injuste dicitur, quia
diis
comparari.
membra
vigiliis,
passiones hujus
non solum donis suis Deus dona sua reddit; sed quia tautum
etiam ibi gratia divinae retributionis exuberat, ut incomparabiliter atque
biliter
ineft'a-
Pulsemus ergo, carissimi, quantum possumus, quia non possumus quantum debemus futura beatitudo ac:
non
potest.
Emissen.
Ser. III.
''^
vel
Galilean,
Euseb. ad Monachos,
KTi/crij
Fulgent, ad JMoni-
mum,
'^''
lib.
i.
cap. 10.
et
'Icrdpidfia
ToU
acTTpOLi dv
i/iK:i)(reis
Totis licet
animse
totis
et corporis
labo-
KUTopdio/jLaTa, oiideiroTe
Otoii
TJjy
tou
ribus desudemus,
licet
obedientia"
liu
Tis irpoae-
tamen condig-
vcyioj Ot'7',
Tajy
XII.]
OF AIEIUTS.
stars,"
489
saith Agapetus the Deacon to the Emperor " yet shalt thou never go beyond the goodness of God. For whatsoever any man shall bring unto God, he doth but offer unto him his own things out of his own store; and as one cannot outstrip his own shadow in the sun, which preventeth him always, although he make never so much speed, so neither can men by their good doings " "''All the outstrip the unmatchable bounty of God." righteousness of man," saith Gregory, " is convicted to be
the
Justinian,
unrighteousness,
fore,
It needeth, thereif it be strictly judged. prayer after righteousness, that that which being sifted
fail,
might
good.
by the mere pity of the Judge might stand for Let him therefore say, Although I had any righteous thing, I ivould not answer, hut I would make supplication to my Judge, Job ix, 15; as if he should more plainly confess and say. Albeit I did grow up unto the work of
virtue,
I
should
be enabled vmto
will
life,
not by merits,
this
bliss
but
shall
by pardon."
saints be
But you
is
is
say,
"
''"If
of the
mercy, and
how
that
stand
which
to
written.
to
And
it
every
one
it
according
works,
thing
to
his
ivorks ?
be
rendered
according
how
to
shall
be
accounted
to
But
when
the
(jjtpei
is
one
said,
is
render
for
to
according
another
it
thing
is
render
the
works
the
according
ivorks,
of
works
auTU). Kal
understood,
that
whose works
''^
appear
good,
mise-
oJs oiiK
ea-Tiv VTrepfSrjuaL
Quod
si ilia
sanctorum
felicitas
eireiyo/j.ei'ov,
non meritis acquiritur, ubi erit quod scriptum est, Et tu reddes unicuique secundum opera sua ? Si secunricordia est, et
dvdpwTToi.
Sed aliud
et
est
secundum
opera reddere,
Omnis hu-
reddere. In eo
dicitur, ipsa
districte judicetur.
justitiam
indiget,
ut
succumbere
et
de
nuUus
cat,
comparari
cum Apostolus
velut,
Non
virtutis excrevero,
tis,
sed
ex venia convalesce.
lib, ix.
Moral, in Job.
490
his
ANSWER TO A
reward
JESUIt''s
CHALLENGE.
[cHAP.
may be
no
glorious.
life,
labour
works
Apostle
The
are not
worthy
compared with the glory which shall be revealed in " "^^By the righteousness of works no man shall be us.'''' saved, but only by the righteousness of faith," saith Bede. And therefore " ''^no man should believe, that either his
be
freedom of will or his merits are sufficient to bring him unto bliss; but understand, that he can be saved by the
grace of
God
only."
Avords of David,
The same author, writing upon those Psalm xxiv. 5, He shall receive a blessing
and righteousness from
blessing
to
from
the
Lord,
the
this,
God of
"
'"that
his
be
for
work
well,
by grace
only."
To
Gregory Nazianzen, writeth thus: "''By mercy we ought reward which God doth repay unto us. For we as servants do owe virtue, that the best things, and such as are grateful, we should pay and offer unto God as a certain debt, considering that we have nothing which we have not received from him and God on the other side, as our Lord and Master, hath pity on us, and doth bestow rather than repay unto us." " '"This, thereto understand that
;
Bed.
habeamus quod non ab ipso acceperimus Deus autem velut Dominus et herus nos;
in Psal. Lxxvii.
*^ Instruit videlicet,
ter miseretur,
quam
nemo
vel liberta-
rependit.
tem
arbitrii vel
in Elect. Eulalii.
"- Oukovv TaTreivo<ppo(T'uv>] a\j)0ris e<T'Tt. TO TTpaTTeiv TO. dyaOd, Xoyi'^eirdai Se eavTov aKcidapTov Kal dvd^tov tov Qeov,
Accipiet benedictionem, id
mulut
tiplicationem a
Domino
banc
scilicet,
Ota fi6vi]V
Trji;
(piKavQpunrlav axiTOV
iruiQij-
iroiij-
bene remuneretur.
sed ex sola gratia.
^'
Et hoc non ex
meritis,
fjiovov
dva'Trueop.e-
Debemus
per misericordiam
vov.
i
oTav yap
aiiTov
-rd
km
-rravTa,
oaa
exofxev,
quam
nobis
Deus
Nos enim tanquam servi virtutem debemus, ut optima qua;que Deo et grata tanquam debitum quoddam exsol-
ydp earl
'iSia
-rd
criip-n-ai/Ta.
ouoeh
fxiaddv
|
,
ck
\ccn(3dvu>v
xpeuxjTc'i
vamus
ac offeramus, quippe
quum
nihil
avrd.
Anastas, Quasst.
cxxxv.
XII.]
OF MERITS.
4-91
" to do good works, but to account one's self unclean and unworthy of God's favour, thinking to be saved by his goodness alone. For whatsoever good things we do, we answer not God for the very air alone which we do breathe. And when we have offered unto him all the thino-s that we have, he doth not owe us any reward, for all things are his and none, receiving the things that are his own, is bound to give a reward unto them that bring the same unto him." In the book set out by the authority of Charles the Great against images, " '^the ark of the covenant is
;
said to signify our Lord and Saviour, in whom alone we have the covenant of peace with the Father. Over which
the
propitiatory
is
said
to
be
placed,
because above
the
commandments
place,
either of the
Law
or of the Gospel,
which
have done, neither willing, nor running, but by his having mercy upon us, we are saved." So Ambrosius Ansbertus, expounding that place, Rev. xix. 7, Let us he glad and
rejoice,
Lamb
"
'^In
is
and give glory to him, for the marriage of the come, and his wife hath made herself ready: this," saith he, " do we give glory to him, when
confess that by no precedent merits of our good but by his mercy only, we have attained unto so
we do
deeds,
great a dignity."
the
And Rabanus, in his commentaries upon " "^Lest they should say, Lamentations of Jeremiah Our fathers were accepted for their merit, and therefore
:
they obtained such great things at the hand of the Lord, he adjoineth, that this was not given to their merits, but because it so pleased God, whose free gift is whatsoever he bestoweth." Haymo, writing upon those words. Psalm
"^
Area
foederis
et
secundum quosdam
''*
In eo autem damus
prsecedentibus
illi
gloriam, quo
Dominum
nullis
bonorum
actuum
designat, &c.
Ne
per
quam non
sed
ejus
ex operibus legis
Domino
con-
miseratione
salvai.
ita sit
mur.
Opus
Deo placitum, cujus est gratuitum omne quod prjestat. Raban. in Jerem.
lib. xviii. cap. 2.
cap. 15.
492
ANSWKll TO A JESUIT
CHALLENGE.
[chap.
cxxxii. 10, For thy servant David's sake refuse not the face of thine anointed, saith that, " ''^For thy servajit David's sake,'''' is as much to say as, " For the merit of
himself;" and from thence collecteth this doctrine, " that none ought to presume of his own merits, but expect all his salvation from the merits of Christ." So in another place: " '^When we perform our repentance," saith he, " let us know that we can give nothing that is worthy for
Christ the appeasing of God, but that only in the blood of that
immaculate and
again:
singular Lamb we can be saved." And "'-Eternal life is rendered to none by debt, but " '*It is of necessity that believers given by free mercy." should be saved only by the faith of Christ," saith Sma" *^By grace, not by merits, are we ragdus the Abbot. saved of God," saith the author of the Commentaries upon St Mark, falsely attributed to St Jerome. That this doctrine was by God's great mercy preserved
in the
also,
as well as in
those
middle times, appeareth most evidently by those instructions and consolations which were prescribed to be used unto such *'^This form of as were ready to depart out of this life.
preparing
all
for their death was commonly to be had in and particularly was found inserted among the Epistles of Anselm, Archbishop of Canterbui'y, who was
libraries,
men
commonly accounted
thereof
'''
to be the author of
it.
The
substance
may
et
hie
datur plane
intelligi,
nullum de meritis
omnem
sal-
solummodo per gratuitam misericordiam, quibus vult, tribuit nullus contra justitiam Dei murmurare potest, quoniam cui vult, miseretur, et
per debitum, sed
Haymo
'^
in Psal. cxxxi.
et
Sed
dignum dare posse ad placandum Deum, sedsolummodoin sanguine immaculati et singularis Agni nos posse
mus,
nihil nos
salvari.
'*
Dominic. Septuagesimce. Necesse est sola fide Christi salvari Smaragd. in Galat. cap. iii, credentes.
in
'^
sumus a Commentar. in Marc. cap. xiv. inter ilfevoeiriypaipa Hieronym. ^i Formula ilia intirmos jam animam
'"'
Deo.
datur.
unum
eorum
tibi
injuriam.
sim obvia
quae et separatim
et
Anselmo
Haymo Halberstat.
Et
post
:
Cantuariensi inscribitur,
operi Episto-
cere videretur
quod ex debito
;
deberet,
cum
vcro nuUis
Misericordia Dei.
XTI.]
OF MERITS.
493
a Tractate written
I
and
in
others,)
in
by a
have
Cistercian
Monk,
hand,
of the Art of
and have seen also printed in the year 1488 and 1504, in the book called Hortulus AnimcE ; in Cassander's Appendix to the book of John Fisher, Bishop of Rochester, de Fiducia et Misericordia Dei, edit. Colon, ann. 1556; Casper Ulenbergius's Motives, Caus. xiv. p. 462,
written
463, edit. Colon, ann. 1589;
in the
edit.
Roman
Sacerdotal, part
i.
Tract.
V.
cap.
13,
fol.
Il6,
Venet. ann.
1585;
in the
book entituled.
SanctcB
tini
restitufxi,
RomancB
&c.
ex
Deereto
in
Concilii
Trideri-
printed at
Paris
and
Visi-
in a like
book entituled
at
tandi, printed
Spanish
in
inquisitors,
well
in
set
their
year
1584,
the other
and Roxas
command
*^~Dost thou believe to come to glory, to be blotted out: not by thine own merits, but by the virtue and merit of the And, " Dost thou passion of our Lord Jesus Christ ?" for our salvation, did die Jesus Christ believe that our Lord or by any merits, his own and that none can be saved by Whereby his passion.^"" the merit of other means, but by Romanists in this our it since late is we may observe, how very foundathe which is point, substantial main and most
"
tion
of
all
our
comfort,
from the faith same instruction, which bergius, and Cardinal Hosius
*^
of their forefathers.
most shamefully departed In other copies of this are followed by Cassander, Ulenhave
himself,
^^
^^the
last
question
Sacerdos.
Credis
non
propriis
Sed
et
Anselmus
Archiepiscopus
Domini
nostri
Jesu
Cantuariensis interrogationes
constitutis
dis te
quasdam
venire
Respondeat injirmus,
Credis,
Credo.
quod Dominus noster Jesus Christus pro nostra salute mortuus sit ; jt quod ex propriis meritis vel
Sacerdos.
Turn
illi
dicitur,
Age
ergo,
dum
superest
alio
modo
in te anima, in
firmus. Credo.
sitandi,
edit.
Ordo Baptizandi
Venet. ann. 1575,
tuam
habe
in
te
constitue
;
huic morti
43,
sola te
et Institut.
Rom.
edit.
hac morte, totum confige ; in hac morte totum involve. Et si Dominus Deus
Domine, mortem
494
propoundetl
AXSWER TO A
to
JESUIT's
CHALLENGE.
[cHAl'.
the
sick
man
is
this:
saved but by the death of Christ?'' Whereunto when he hath made answer affirmatively, he is " Go presently directed to make use thereof in this manner
that thou canst not be
:
to therefore,
whole confidence in
death only, have confidence in no other thing, commit thyself wholly to this death, with this alone cover thyself Avholly, intermingle thyself wholly in this death, fasten thyself wholly, wrap thy whole self in
this
death.
I
Lord,
Lord God will judge thee, say. oppose the death of our Lord Jesus Christ betwixt
if
And
the
me and thy judgment; no otherwise do I And if he say unto thee, that thou art thee.
Lord,
thee
I
contend
a sinner
;
with
say.
of the say
and
my
sins.
If he
thee,
that
thou hast
Lord
off'er
me and my bad
is
merits
and
he say, that he
the
Lord,
betwixt
interpose
death
of
our
Lofd
Jesus
Christ
me and
thine anger."
Add
these
latter
suffer
or
bring in
any-
" *^No trouble So Petrus Blesensis, Archdeacon of Bath vital death, which able equally to endured in this is can be answer the joys of heaven." And Anselm, Archbishop of Canterbury, more fully before him: " ^^If a man should serve God a thousand years, and that most fervently, he should not deserve of condignity to be half a day in the
:
me
Domini nostri Jesu Christi objicio inter aliter tecum non et tuum judicium contendo. Et si tibi dixerit, quia peccadie, Domine, mortem Domini tor es, Jesu Christi pono inter te et peccata mea. Si dixerit tibi, quod meruisti damnationem, die, Domine, mortem Domini nostri Jesu Christi obtendo inter me et mala merita mea ; ipsiusque meritum ofFero pro merito, quod ego debuissem habere, nee habeo. Si dixerit, quod tibi est iratus, Domine, mortem Domini nostri die,
;
tuam.
cap. 73.
^*
OvK
in
5o(T6a)S
Tradelv
orvveLireveyKaL.
CEcu-
men.
^^
Roman,
viii. p.
312.
morte
quod
coelestibus gaudiis
ex
Petr. Blesens.
inter
me
et
iram
Sihomomilleannis serviretDeo,etiam non mereretur ex condigno, dimidiam diem esse in regno coelorum. Anselm. in lib. de Mensuratione Crucis.
'"'
ferventissime
XII.]
OV MERITS.
heaven.""
495
kingdom of
words of the parable, Matth. xx. 13, Didst not thou agree " **'Let no man out of these words," with me for a penny? saith he, " think that God is, as it were, tied by agreement
For as God is free pay that which he hath promised. especially seeing as well promise, so is he free to pay For God doth crown merits as rewards are his grace. nothing else in us but his own grace, who if he would deal
to to
;
strictly
with
us,
sight.
all,
no man living should be justified in his the Apostle, who laboured more than
that
the
are
not worthy
revealed in
but
Therefore this agreement is nothing else its. God's voluntary promise." And " -do not wonder," saith he in another sermon, " if I call the merits of the just for as the Apostle witnesseth, we have nothing which graces But we have not received from God, and that freely.
;
because by one
grace
we
God crowneth
glory
is
only
his
come unto another, they are For as Augustine witnesseth, So Rupertus own grace in us."
but of grace."
express
in
The same
rhythmical
doth
^''Bernardus
Morlanensis
these
verses of his
Urbs Sion
Te peto, te colo, te tlagro, te volo, canto, saluto. Nee meritis peto, nam meritis meto morte perire Nee reticens tego, quod meritis ego filius irae.
"'
Nemo,
fratres,
^'
Ne
miremini, fratres,
teste
si
merita jus-
Deum
enim apostolo,
Sicut enim ad reddendum promissum. Deus est liber ad promittendum, ita est
liber
accepimus.
habemus quod non a Deo et gratis Sed quoniam per unam graTeste enim Augustine,
merita
prsesertim cum tarn quam pramia sint gratia sua. Nihil enim aliud quam gratiam suam coronat
ad reddendum
in nobis
districte,
Deus; qui si vellet in nobis agere non justificaretur in conspectu ejus omnis vivens. Unde apostolus, qui plus omnibus laboravit, dicit, Existimo quod non sunt condigns passiones hujus
temporis ad futuram gloriam qua; revelabitur in nobis.
solam gratiam suam coronat in nobis Deus. Id. Dominic, xviii. post Trinitat.
Homil.
i.
'
^^^ ^^^ ^^^n meriti, sed gratia;, magnitude vel jEternitas coelestis gloRupert. Tuit. in Johan. lib. i. rias.
cap.
^^
1.
^,
nihil
aliud est,
quam
Septuagesima,
I
Mundi,
'*'
A\. turris
et editd
; :
496
[CHAI
Ilia
But Bernard of
first
Claraevalle,
:
above others,
is
clelivereth this
"
''"It
remission
but by the mercy of God then, that have any whit of a good work, unless
;
he likewise give
canst
thee;
life,
lastly,
that
by no works thou
be
freely
merit
eternal
unless
if
that
will
also
given
those
unto thee."
"
call
^^
Otherwise,
merits,
love,
we
properly
name
which we
liope,
our
of
they
signs
be certain
of
the
secret
seminaries
of
incitements
predestination,
foretokens
of
future happiness,
way
;
to
is
the
kingdom,
because
if
not the
cause of reigning."
that
trust
in
"
the
^*
Dangerous
the dwelling
of
them
all
their
is
merits
dangerous,
the
ruinous."
" ^^For
his
this
in
whole merit
saveth
of man,
he
put
'"'
trust
him
is
who
whole
man."
I
^^
Therefore
in
if
my
merit
so
the mercy
is
of the Loi'd:
not
am
not poor
merit,
long as he
poor in
mercy
and
the
mercies of the
are many."
With which
to
is
one
appeareth
be
in
plainly
other
"
^'
the
death of
^''
my
His death
^-
quod remissionem peccatorum habere non deinde possis, nisi per indulgentiam Dei quod nihil prorsus habere queas operis
;
Ibid. Serm.
postremo,
Meum
ille
quod
ffiternam
detur et
ilia.
Domini. quandiu
Non
in
Annuntiat. B.
Ma-
Quod
si
miseiicordiffi
Domini
niulta",
Alioquin,
si
proprie appellentur ea
Id. in Cant.
"'
Serm. lxi.
est in
morte Domini
refu-
sunt seminaria,
cultffi
caritatis
incentiva,
oc-
mei.
Mors
ejus
meritum meum,
praedestinationis
indicia,
futurs
non causa
regnandi.
Arbitr.
'''
qui in
gium meum, salus, vita et resurrectio mea. Meritum meum miseratio Domini. Non sum meriti inops, quamdiu ille miserationum Dominus non defuerit; et misericordiffi Domini multa?, multis ego sum in meritis. Manual, cap. 22, Tom.
IX.
nosa.
Id. in Psal.
Qin
Serm.
i.
Operum Augustini.
XII.]
OF MERITS.
merit,
497
is
my
in
my
so
refuge,
is
tion.
My
and
merit
the
as
poor
fail
;
merit
long
as
as long
his mercies
merits."
or
way,
the
or
some
occasion ;"
:
and
in
that
sense
they
but according to the latter ex^ pression they would not receive it, because propter did note " an efficient cause." And yet for the salving of that also
proposition
the Cardinal
this
admitted
of Cambray,
"''This word propter is sometimes taken by way of consequence, and then it noteth the order of the following of one thing upon another, as when 'it is said.
distinction:
The reward
signified
is
given
for
the
the
merit
for
is
nothing
given
else
is
thereby
but
that
reward
:
after
it
the
is
merit,
after
the
merit
sometimes again
And, " '"''forasmuch as a cause" also is accounted " that upon the being whereof another thing doth follow, a thing may be said to be a cause two manner of ways one way properly, when upon the presence of the
taken
:
dicitur,
Deus pro
teria
de merito.
Pet.
Quandoque
vero capitur
in
i.
causaliter.
Camaracens.
Sen-
prime notat signum, vel viam, vel occasionem aliquam sed si dicatur, Propter bona merita dabit vitam ffiternam,7jro^jte* notat causam efficientem. Ideo non re;
DD.
ad cujus
est illud
cipitur a
quibusdam
uno modo proprie, quid dici causa quando ad praesentiam esse unius virtute
:
Pro
ter.
causa caloris
alio
modo
improprie, quando
ad praesentiam esse
MS.
voluntate alterius
Sic etiam
ut
cum
Ex
Praemium datur propter meritum. Nihil enim aliud significatur nisi quod post meritum datur praemium, et non nisi post meritum sicut alias patebit in ma;
quo sequitur, quod causa sine qua non non debet absolute et simpliciter dici causa, quia proprie non est causa. Id. in Sent. iv. Quaest. i. Artie. 1. D.
I I
498
AXSWER TO A
one,
.TEST'IT S
CHALLENGE.
thereof,
[chap.
being of the
and out of the nature of the thing, there foUoweth the being of the other; and thus is fire the cause of heat another way improperly, when upon the presence of the being of the one there followeth the being of the other, yet not by the virtue thereof, nor out of the nature of the thing, but only out of the will of another and so a meritorious act is said ;"" as causa sine to be a cause in respect of the reward " it be none though be a cause," qua non also is said to " properly."
the virtue
:
by
Among
Richard
Angervill,
the Third,
Edward
Bishop
Archbishop of Canterbury, Richard Fitzraufe, afterward Archbishop of Armagh, and Robert Holcot, the Dominican, were of special note. The first of these, in his defence of
the
cause of God against the Pelagians of his time, disputeth this* point at large, shewing ^'that " merit is not the
;" and that when the Scriptures and Doctors do affirm that God will reward the good for their good merits, or Avorks, propter did not signify " the cause" properly, but improperly, either " the cause of knowing" it, or " the order," or " the disposition of the
Richard of Armagh, whom my countrySt Richard of Dundalk, because he was there born and buried, intimateth this to be his mind, that the reward is here rendered, " 'hiot 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
subject" thereunto.
men commonly do
call
Bernard.
of condignity,"
Sentences, that
Holcot, though in words he maintain the " merit yet he confesseth with the Master of the
God
ilia
is
"> Is in laudatissima
tra
Summa
con-
Opus,
edit.
Pelagianos copiose
et erudite disputat,
]\Ieritum
non
esse
causam
aeterni praemii
cvimque Scriptura
et doctores confirment,
praemiaturum bonos propter merita sua bona, propter non significare causam
proprie, sed improprie, vel
Deum
Non
causam cog-
Armachan.
in
Armenorum,
XIX. ut supra.
XII.]
OF MEllITS.
499
sui promissi,
non ex natura
of the nature of our doing;" and that our works have this value in them, not naturally, as if there were so great goodness in the nature
or
nature of his
own
substance of the
it,
merit,
in
that
due unto
but legally,
even
appointment;
"
'^^as
piece
of copper,
of
its
own nature
so much.''''
worth so much as a loaf of bread, but by the institution of the prince is worth
or
natural
value,
not
And
in this
manner "
'**we
may
" that our works are worthy of life everlasting by grace, and not by the substance of the act. For God hath ordained, that he that worketh well in grace should have life everlasting; and therefore by the law and grace of Christ our
Prince
we merit condignly
everlasting life."
Whereby we
Vasquez,
Catholics
may
"
see
how
rightly
it
hath been
observed by
do from us " only in words," but " agree in deed." Of which number he nameth ^'"'Gulielmus Parisiensis, ''Scotus,
^^that
divers
of
those
whom
he
accounteth
differ"
tantum
tutione
sicut
principis
in
lib.
Hie potest did. Id. in iv. DisXLix. QuBBSt. VI. Loquendo de stricta justitia, Deus nulli nostrum propIII. sect.
tinct. ter
quaecunque merita
reddendffi
tarn
Holcot.
Lect.
tionis
intense,
propter
XXXVI.
i"*
perfectionis
Possumus
Gulielm. Ockam, in
XVII. Quaest.
ii.
i.
Sent. Dis-
ex substantia actus.
Statuit
tinct.
aliter.
'"*
sect.
Idea dico
quod bene operans in gratia habebit vitam astemam. Et ergo per legem et gratiam Principis nostri Christi meremur de condigno vitam aeternam.
Ibid.
'"^ Contingere enim potest, ut si veram causam et rationem meriti non assignemus, verbis solum ab hasreticis dissiden-
Gregor. in
i.
i.
Quaest.
Artie. 2, in
confirmationibus
Gabriel in
i.
tes reipsa
cum
eis
conveniamus, atque in
Dub.
2.
1" Supplement.
tinct.
Dis-
non obscure
quez, in
tat.
'o"
inferius patebit.
Gabr. Vas-
Artie. 2,
Con12,
Imam 2d8e,
cap.
1.
clus. 3.
ccxiv.
Coloniens.
cap.
Retribut.
Bonorum Ope-
rum.
II 2
500
AXSWEK TO A JESUIT
CHALLEXGE.
CHA
and "^Enchiridion, "^Joh. Bunderius, "^Alphonsus de Castro, and "'' Andreas Vega, who was present at the handling of
these matters in the last Tridentine Council.
All these, and sundry others beside them, hold that the
dignity of the good works done
by
only
from the gracious promise and acceptation of God. Yea, Gregorius Ariminensis, ""that most able and careful defender of St Augustine, as Vega styleth him, concludeth peremptorily, " "-that no act of man, though issuing from never so great charity, meriteth of condignitv from God either eternal life, or vet any other reward, whether eternal or temporal." The same conclusion is by Durand, the " most resolute" doctor, as "^Gerson termeth him, thus confirmed u i2orp}^gj. yyi^ich is conferred rather out of the liberality of
:
doth not
fall
properly taken.
it
But whatsoever we
whether
it
receive of
be grace or
yet
be glory,
spiritual good,
for
it,
we
Therefore nothing at
all
falleth
And "
'-"
hereof
is,"
dantis
Sed quicquid
Deo accipimus, sive sit gratia sive sit gloria, sive bonum temporale vel spirituale,
quocunque bono
V. ad
et 3.
ille
quam
nihil
"' Valens
Gregorius Ariminensis,
Ergo
maximus
tini
et studiosissimus
Divi Augus-
propugnator.
"*
Ex
vitae aeterns,
Durand. in ii. Sent. Distinct. XXVII. Quaest. ii. sect. 12. '^^ Causa autem hujus est, quia et Ulud
et
quod sumus,
totum
est in
quod habemus,
sive sunt
elicitus,
Gregor. in
T.
Artie. 2.
"" Durandus
Et quia ex dono gratuito nuUus obligatur ad dandum amplius, sed potius recipiens magis obligratis dante et conservante.
gatur danti
NavartK.
Deo
XII.]
OF MKRITS.
he,
501
" because both that which we are and that which acts or good habits, or the use of them, is wholly in us by God's liberality, 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 us, God is not bound to us by any debt of justice to give any thing more, so as if he did not give it he 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
saith
who
delivereth his
own opinion
1.
three conclusions.
"
'^^If
we
also
consider
our
works
in
themselves,
or
as
they
proceed
deserve
from co-operating grace, they are not such works as eternal life of condignity ;" for proof whereof he
bringeth in many reasons, and that of Durand's for one " '^'^ If for the works wrought by grace and free-will, although never so great, eternal life should be due unto any by condignity, then
God
if
him
and
so
God by
;
to
which he had given should be constrained in way of justice add more great thereunto which reason doth not com2.
prehend."
merit
" ^^*Such
life
works as
these
may
be
said
to
eternal
of condignity
by divine
merit
acceptation, ori-
"
'^^
Works done by
in
grace do
of God's
eternal
life
of congruity,
respect
liberal
disposition,
by way who
datis,
nis, operatis
dum,
quod
si
non dederit
sit
injustus
vitam
sic
Deus ex
capit.
sumus Deo
obligati.
est
Et
sect.
'
magnis
Ibid.
'2*
teme-
addere ampliora
quod
ratio
non
rarium
13, 14.
'--
blasphemum.
Ibid.
dici vitae
dum
vitje
vel etiani
cooperante,
aeternffi
non
de
ii.
opera
meritoria
j
Ibid,
condigno.
IMarsil.
de
4.
Inghen, in
Si de
Sent.
Opera facta ex gratia merentur vitam aetemam de congruo ex liberali Dei dispositione, qua disposuit ea sic prsemiare.
Ibid.
502
ANSWER TO A JESUIT
CHALLENGE.
[chat.
Rom.
vi. 23,
that
^^'^
out of God's grace, not out of our righteousness ; and that God in thus rewarding us doth neither exercise commutative justice, " ^"because in our good works we give nothing unto God for which by way of commutation the reward
should be
regard
due unto us;'' nor yet distributive, ^^^because " no man by working well, in regard of himself, and in
of the
state
is
wherein he
to
is,
condignity, but
bound
God
rather
by
a greater obliga-
tion, because he hath received greater good things" from him. And ^^Hhereupon at last concludeth, that God " is just in rewarding, because by his just disposition he hath
ordained
merit
by the grace of acceptation to crown the lesser not by the justice of debt, but by the grace and disposition of the divine good pleawith the greater reward,
sure."
But the sentence of the Chancellor and the Theological Faculty of Paris, in the year 1354, against one Guido, an Austin Friar, that then defended " the merit of condignity," For by their order this form of is not to be overpassed. recantation was prescribed unto him: " ^^^I said against a
bachelor of the order of the friar's preachers in conference with him, that a man doth merit everlasting life of condignity, that is to say, that in case it were not given, there
wrote
likewise
that
This I do him injury, and approved it. Yet revoke as false, heretical, and blasphemous." now the times are so changed, and men in them, that our
God
should
^-*''
Non
vi.
juxta illud ad
Ibid.
minus meritum majori pramio coronare, non justitia debiti, sed gratia et dispositione beneplaciti divini.
'3"
Rom.
^-^
Ibid.
Cum
Cum
se et
Deo demus,
128
Dixi contra baccalarium Praedicatorum conferendo cum ipso, quod homo meretur vitam feternam de condigno ; id
est,
quod
dum
secundum statum aliquid de condigno mereatur, sed potius Deo maquia majora
Et
scripsi
riam;
quam
Guid.
1354,
bona
^^^
recepit.
Ibid.
Ex
non daretur, ei fieret injuria. quod Deus faceret sibi injuet banc probavi. Istam revoco tanf'alsam, haereticum, et blasphemam. Revocat. Errorum Fact. Paris, ann. Tom. xiv. Bibliothec. Patr. edit.
si
sit
in
Colon, p. 347.
XIJ.]
OF MKlllTS.
stick not to tell us, that
it
503 "
'^Ms
not
that
most good
so
works
far
cause of salvation,
that
God
should
judgment of the indifferent this case is more likely we who abase ourselves to have been blinded in pride before God's footstool, and utterly disclaim all our own
for
the same."
Where
the
reader I refer
it,
whether side in
:
merits
or they
who have
so high
a conceit of them,
that
presumptuous manner to challenge God of injustice, if he should judge them to deserve a less reward than heaven itself: and whether that sentence of our Saviour Christ be not fulfilled in them, as well as in the proud and
Pharisees
their
blind
predecessors
^^^
For judgment I am
come into
this world,
and
by
'^
means making
their sin
to
remain,
and increased with goods, not knowing that they are wretched, and miserable, and poor, and blind, and
are
rich
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,
is
Psalm xxxvi.
5,
Thy
mercy,
Lord,
in heaven, or, reacheth unto the heavens, writeth thus <ci35jyj^Q man according to the common law can merit by
;
saith,
Romans, that the sufferings of this time are not worthy to be compared with the future glory which shall be revealed in us ; and so it is manifest that in heaven most of all the mercy of God shineth forth in the blessed." The other is Thomas Walden, who, living in England the same time that the other did in Spain, prothe
eighth
to
the
dislike
of
that
saying,
'^'
Rhem. Annotat.
ix. 39.
iii.
in
Heb.
vi. 10.
bis
et sic
manifestum
'^3 joii.
jx. 41.
maxime
tis.
relucet misericordia
quod Dei
in coelo
in bea-
17.
Gloriam coelestem nuUus de condigno secundum legem communem meretur ; unde apostolus ad Rom. viii. Non sunt condignae passiones hujus seculi ad futuram gloriam, quas revelabitur in no-
Psalm. XXXV.
'3s
Quod homo ex
;
)04
AXSWKK TO
his
JESUITS CHALLKXGK.
[chap.
this
by
merits
is
might so speak, had invented the terms of condignity and congruityy But " '^'I repute him," saith he, " the sounder divine, the more faithful Catholic, and more consonant with the holy Scriptures, who doth simply deny such merit, and with the qualification of the Apostle and of the Scriptures confesseth, that simply no man meriteth the kingdom of
heaven,
but by the grace of God or the former saints until the the universal Church hath written."
will
of the giver."
"
'^As all
late schoolmen,
and
you may further observe both the time when, and the persons by whom, this innovation was made in these latter days of the Church, namely,
of his
that the late schoolmen were they that corrupted the ancient
their
I
new
say, and condignity. times, higher in these latter days; because if we look unto Walden himself in that same place doth affirm, that it was a branch of the '^^ Pelagian heresy to hold, " that according
terms
of the
merit
of congruity
to
the
so
measure
of
meritorious
works
can
a
God
this
will
man
meriting."
Neither indeed
more proper stock For than from the old either Pelagians or Catharists. " '^^work do they as these do now-a-days maintain that
by
so
their
own
this
free-will,
their salvation
;"
wont to be a part of man shall take away from me the if God be my helper in my works to me, but to him that did work in
was
tligno et congruo.
Pelagius's song:
""'No
power of free-will, lest the reward be not due And to " "^ glory me."
Pelagiana
est haeresis,
^^'aldens.
tit. i.
Tom.
iii.
'-'3
quod Deus
meritorio-
de Sacramentalib.
'^"
cap. 7-
Reputo
igitur saniorem
theologum,
rum
Ibid.
'*"
praemiabit
hominem
sic
merentem.
tale
meritum
simpliciter abnegat, et
apostoli
et
cum
modificatione
Rhemists' Annotat. in Rom. ix. 14. '" Mihi nullus auferre poterit liberi
ne
si
arbitrii potestatem,
regnum
coe-
Deus adjutor
exstiterit,
me
operatus.
Ibid.
Sicut
omnes
Pelag.
lib.
i.
recentes scholasticos, et
ccclesia.
communis
scripsit
Isidor.
Ibid.
lib. viii.
Origen. cap.
6,
de Catharis.
XII.]
OK
.MICRITS.
505
or
ancient
Puritans
who standing
declare,
as
thus
upon
their
own
purity,
^^\lo
thereby
Cassiodorus
noteth,
professeth
" that they have no portion with the holy Church,"' which Nay, " '^' while these that her sins are many. men call themselves Puritans," saith Epiphanius, " by this very ground they prove themselves to be impure for who;
pronounceth himself to be pure, doth therein absoFor, as St Jerome lutely condemn himself to be impure." in this case disputeth against the Pelagians, and so against
soever
" '*Hhen
are
we
right-
eous when we confess ourselves to be sinners ; and our righteousness consisteth not in our own merits, but in God's
:" with whose resolution against them we will now conclude this point against their new offspring, that " ^*Hhe righteous are saved, not by their own merit, but by God's
mercy
clemency."
And
all
the particular
Articles
propounded by our Challenger, and performed therein more a great deal than he required at my hands. That
which he desired in the name of his fellows was, that we
would allege but " any one text of Scripture which condemneth any of the above-written points." He hath now presented unto him not texts of Scripture only, but testimonies of the Fathers also, justifying our dissent from them, not in one but in all those points wherein he was so confident, that " they of our side that had read the Fathers could well testify" that all antiquity did in judgment concur with the
now Church
of
Rome.
look
find
into
that
''^
ecclesia
KUTeKpive.
217'"'''
p. 216,
dicit
esse
Tunc
mundos,
peccatoresfatemur; etjustitianostranonex
:
portionem
'**
cum
faciet eos
aKaddpTovi eav-rous diroTeKovuL. wd's yap 6 kavTov diro(prfva^ Ka^apov, aKadapTOV envTov TeXeioi^
Id.
ijOG
ANSWER TO A
JESUIT's CHALLENGE.
[cHAP.
XII.
we
and
first
breedings
It now remaineth of these Romish errors as he did imagine. what he part that he make good hath undertaken, on his " for confirmation of all the that the above-mentioned namely,
" good and certain and the general grounds consent likewise of " the saints and Fathers of the primitive
points of his religion"" he produce
both
out
of
the
sacred
Scriptures,"
Church."
Wherein
to
his
as I
advise
him
;
to spare his
pains in
beforealso
me
hand
not
readily
have
yielded
unto
so
wish him
to
forget
Challenge,
that
own motion, made in the perclose of his all " may be done with Christian charity
God, and instruction of them
and
sincerity,
to the glory of
ACCORDING TO THE ORDER OF THE TIMES WHEREIN THEY ARE ACCOUNTED TO HAVE LIVED.
AN. DOM.
40.
NicoDEMus.
The author
lived with-
170.
180.
Tatianus.
him
190.
Maximus;
Dialogues
out of
whom
the
to
cited
sis.
by Gregorius Turonenvouched
the
against
Marcionists,
attributed
;
43.
Thaddasus,
Eusebius.
by
as ap-
by
in
the
large frag-
60.
ment
cited
out of him
by
Eusebius
seventh
book de Prcepara-
tione Evangelica.
200,
Dionysius
Areopagita.
that
Clemens Alexandrinus.
Tertullianus.
The books
name seem
Christ.
106. 150.
169.
bear
his
Hippolytus Martyr.
Origenes.
Ignatius Antiochenus.
Ammonius.
Minucius Felix.
de
240. Novatianus. 250.
Justinus Martyr.
Smyrnensis
Ecclesia,
Gregorius Neocaesariensis.
508
AN. DOM.
CATALOGUE OF
AN. DOM.
250.
260.
Cyprianus.
380.
Caesarius.
Zeno Veronensis.
Pamphilus Martyr,
Arnobius.
Lactantius.
Gregorius Nyssenus.
Nectarius.
Pacianus.
Prudentius.
Pbilastrius.
303.
Concilium
Sinuessanum,
381.
supposititium.
310.
325.
Concilium
Romanum
sub
390.
Silvestro, supposititium.
Epiphanius.
HierosolymitaRuffinus.
Coelius Sedulius.
^
Macarius
nus.
330.
Paulinus Mediolanensis.
Jo. Chrysostomus.
400.
Cujus
quasstiocita-
nachum, quam
in
Eustathius Antiochenus.
Julius Firmicus Maternus.
nem vocant
tam invenio
contra
Fr.
Pontificii,
in
Collectaneis
Acacius Caesariensis.
359.
Severianos,
quae
ex
ha-
Conciliabula
Arianorum,
Turriani
in
versione
iv.
bentur
Tomo
fine
Anti-
360.
Didymus.
Hilarius Pictaviensis.
238, et in
libri
Jo.
59,
:
Turrianus
ita
trans-
Cyrillus
nus.
Hierosolymita-
tulit
Optatus.
que
constituit.
Ambrosius Mediolanensis
Episc.
Basilius Caesariensis.
Marcus Eremita.
Polychronius.
Hesychius Presbyter.
410.
Gregorius Nazianzenus.
Aerius haereticus.
Palladius,
Lausiacae
his-
torian auctor.
509
AN. UUM.
410.
Pelagius haereticus.
494.
Concilium
Paschasius
clesiae
Romanum
Romanas
I.
Augustinus.
Philo-Carpathius.
Synesius.
414. 500.
sub Gelasio.
Ec-
Diaconus.
Cassariensis.
Theodorus Daphnopatus, by Henr. Orseus referred to this year I know not by what warrant. 418. Concilium Africanum Carthagine habitum contra Pe;
Olympiodorus.
Andrea
ticus.
Laurentius Novariensis.
Ennodius Ticinensis.
Eusebius Gallicanus.
Caesarius Arelatensis.
lagium.
420.
Maximus
Taurinensis.
424.
4.S0.
Hilarius Arelatensis.
Jo. Cassianus.
Fulgentius
pisc.
Ruspensis E-
Vincentius Lirinensis.
Johannes Maxentius.
527.
Matthgeum.
Cyrillus Alexandrinus.
529. 530.
Theodoretus.
Proclus Cyzicenus.
431.
Fulgentius Ferrandus.
Dionysius Exiguus.
Benedictus Monachus.
Procopius Gazseus.
540.
440.
Prosper Aquitanicus.
Socrates historicus.
Arator.
550. Primasius
Apamese EpisGraeca
Biblioth.
in
copus
Job.
(Catena
MS.
in
D.
Lindselli.)
553.
Leo
I.
Concilium Chalcedonense,
Universale IV.
560.
Andreas Hierosolymitanus,
Cretensis Archiepisc.
460.
Basilius Seleuciensis.
Victor Antiochenus.
Dracontius.
570.
Salvianus Massiliensis.
475.
Cresconius.
Faustus
Reiensis.
Regensis,
seu
580.
Venantius Fortunatus.
476.
490.
Gelasius Cyzicenus.
589. 600.
Gennadius Massiliensis.
Gelasius
Papa
I.
)10
AN. DOM.
A CATALOGUE OF
AS. DOM.
600.
610.
Agapius Manichseus.
Eustratius Constantinopolitanus.
8 16.
824.
Synodus
Parisiensis,
de
630.
Isidorus Hispalensis.
Imaginibus.
830. 840.
633. 640.
Maximus Monachus.
Jonas.
Anastasius Sinaita.
660. Eligius Noviomensis. 680. Julianus Toletanus. 690.
Haymo
Halberstattensis.
Theodorus
Archiepisc.
Cantuariensis
700.
Liber
Canonum
Ecclesiae
Anglo-Saxonicae,
Nico.
710. 720.
MS.
in
850.
Bibliotheca Cottoniana.
Isidorus Mercator.
eundem.
Beda.
Grimoldus.
Germanus Constantinop.
730. Bonifacius
Hincmarus Rhemensis.
860.
Moguntinus.
Photius.
740.
Gregorius III.
Jo. Damascenus.
870.
Johannes Diaconus.
Egolismensis Monachus,
qui Caroli
scrip sit.
Magni vitam
de-
Otfridus
sis.
Wissenburgen-
876.
mus.
890.
Leo Imperator.
Michael Syncellus.
780.
Hierosolymita-
Ado
Viennensis.
Nicetas Serronius.
920.
790.
950. 975.
1000.
Alcuinus.
Fulbertus Carnotensis.
1020.
1030.
1050.
Burchardus.
813.
Simeon Metaphrastes.
Petrus Damiani.
;n
AN. DOM.
1050.
CEcumenius.
Berengarius.
bas Bonaevallis.
Contractus.
Opus de Car-
1058.
1060.
Hermannus
dinalibusChristi operibus,Cy-
Radulphus Ardens.
Lanfrancus Cantuariensis
Archiepisc.
Algerus.
1070. Osbernus.
Oxonii
ipsi
vidimus
leiana Bibliotheca
in Bodunum, in
;
Theophylactus.
1080.
Collegii
Omnium Animarum
Biblioth. alterum.
1090.
Waltramus Naumbergensis.
Hugo
Etherianus.
Gratianus.
1180.
1100.
Sigebertus Gemblacensis.
Conradus Bruwilerensis.
ZachariasChrysopolitanus.
1200.
Ivo Carnotensis.
1110.
1112.
Anselmus Laudunensis.
Berengosius Abbas.
1204.
1206.
Rogerus Hoveden.
Guillermus AltissiodorenSIS.
1120.
1130.
Hugo
sis.
de
S. Victore.
1220.
1235. 1240.
Bernardus
sis.
Claraevallen-
Auctor
1140.
Vitse
Godefridi
1250.
ComitisCappenbergensis.
Hugo
Cardinalis.
Petrus Lombardus.
Gilbertus Porretanus.
1252.
Petrus Cluniacensis.
Constantinus
pulus.
Harnieno-
1260.
Thomas
Aquinas.
Bonaventura.
1270. 1280.
Bernardus Morlanensis.
Jo. Semeca.
Leo Thuscus.
Richardus de Media
villa.
512
AN. DOM.
A CATALOGUE OF
,\N.
DOM.
1280.
.Eo-idius
Romanus, aTri-
1386.
1390.
1283.
Johannes Herolt, auctor Sermonura Discipuli. Jacobus de Everbaco. 1410. Johannes Gerson.
1414. Constantiense Concilium.
1300.
Nicolaus Cabasilas.
Johannes Capreolus. Theodoricus de Niem. 1430. Paulus Burgensis. Alphonsus Tostatus Abu1415.
1420,
lensis
Matthaeus Quaestor.
1310.
Episcopus.
Hugo
de Prato.
1438.
Thomas Walden.
Bernardinus Senensis.
1320.
Theodorus Metochita.
Nicolaus Lyranus.
1327. Andronicus.
j
Concilium Ferrariense.
1439.
Concilium Florentinum.
Eugenii
1440.
V.BullaUnionis.
Thomas Bradwardin.
[
Marcus Eugenicus,Ephesius.
1450.
1460.
>Eneas Sylvius.
Dionysius Carthusianus,
1354.
Alanus de Rupe.
1479.
Congregatio Complutensis.
1370.
Matthaeus Westmonasteriensis.
Henricus
Huccta.
de
Iota
vel
513
1490.
1500.
Menesii.
Armenorum
versa.
Liturgia,
ab An-
Hebrews and
cited in the
Heathen writers
Hell
;
Gregorii Nazianzeni,
Cyrilli Alexandrini,
Only I think it not amiss to add here a list of the Liturgies and ritual books which I have had occasion to make use of.
Liturgioe Graecse,
rentes
nomen
praefe-
Missale
Gothicum,
tomo
vi.
Jacobi.
Petri.
Marci.
Clementis.
Basilii.
Chrysostomi.
Gregorii Romani, a Codino
Graece reddita.
Latine
Leone
liber, et
Thusco Graecorum
edita.
Grimoldi Sacramentorum
liber.
Euchologium.
Menaea.
Octoechum Anastasimum.
Pentecostarium.
Romanum
anno
K K
vetus,
et
Venet.
1572,
514
jussu,
Ritum
S.
Romanae
Ecclesiae,
Missale
Paris,
Romanum
vetus, edit.
ex decretoConcilii Tridentini
restitut. Paris. 1575.
anno 1529, et jussu Pii dementis VIII. reformatum, edit. Romae anno l604.
V. et
Breviarium Romanum.
Sacerdotale
Romanum,
Romanum,
edit.
Ceremoniale
edit.
vi-
anno
DISCOURSE
THE RELIGION
ANCIENTLY PROFESSED BY
THE
IRISH
AND
BRITISH.
kk2
CHRISTOPHER SIBTHORP,
ONE OF HIS MAJESTY'S JUSTICES
OF HIS COURT OF CHIEF PLACE IN IRELAND.
Knight,
Worthy
I
Sir,
I
CONFESS
if
somewhat
incline
to
be
of
of your
mind,
that
Scriptures
others,
and
true
Fathers,
which
are
common
it
to
us
with
discovery
induce
my
poor countrymen
true
consider
little
better
hitherto
in
been
misled.
Yet,
one
side,
that
'//"
saying
they
be
the
Gospel
runneth
the
much
my
mind,
will
hear
not
Moses and
prophets,
neither
;
they
persuaded
other,
and
on
the
that
God
shall
lies.
send
that
they
should
believe
The
experience
this
whereof we
may
of
see
daily before
our eyes
to
are
slow
of heart
believe
saving
truth
God,
delivered
all
greedi-
ness embrace,
entertain,
friars
those
these
monks and
religion
in
days
have polluted
the
and
lives of
our ancient
'
saints.
Luke
xvi. 31.
-2
Thess.
ii.
10, 11.
518
I
THE EPISTLE.
do not deny but that in
this
country, as well as in
little
by
last
and
little,
before
the
devil
was
so
let
loose
to
procure that
times
:
seduction
which
prevailed
I
generally in
these
but as far as
come unto
religion
my
hands,
either
manuscript
or
printed,
the
professed
by
priests,
monks,
the
is
land,
same
with
that
which
now by
times by
the
in controversy betwixt
at
this
hath
departed
not of
much
less
appertain to
the
rather
than to
And
name of
whereas
Scoti
to in
it
is
known unto
of the
the
learned
that
treat,
the
whereof we
greater
was
common
Scotland,
that
is
the
inhabitants
and the
lesser
(for
so heretofore
to say,
will
not
follow
to
the
example
dissension
have
of
late
laboured
make
The
and
religion,
doubtless, received
little
selfsame,
differed
or
tained
by
by comparing
the
evidences that
more
Chapter
I.
PAGE
Of
the
Holy Scriptures
521
Chapter
II.
Of
Works,
Justification
and
530
III.
Dead
IV.
538
of God, the Public Form of Liturgy, the Sacri547 and Sacrament of the Lord's Supper
Chapter V.
Of Chrism,
riage, Divorces,
Sacramental Confession, Penance, Absolution, Mar558 and Single Life in the Clergy
Chapter VI.
Of the
Meats
Chapter
VII.
of Antichrist; of Miracles
520
CONTENTS.
Chapter VIII.
PAGE
Of
how
little
footing
it
had gotten
585
Chapter IX.
Of
the Controversy which the Britons, Picts, and Irish maintained against the
tion of Easter
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
Pope's followers would him unto over the Kingdom of Ireland; together with the indirect power which he challengeth in absolving Subjects from the obedience which they owe
directly entitle
to their
temporal Governors
620
OF
THE RELIGION
PROFESSED BY THE
ANCIENT
IRISH.
CHAPTER
Two
excellent rules doth St
I.
Paul prescribe unto Chrisways of God the one, that they ^be not unwise, but understanding what the will of God is ; the other, that they '''be not more wise than beAnd that hoveth to be wise, but be wise unto sobriety. we might know the limits within which this wisdom and
tians for their direction in
the
sobriety
should
be
bounded, he elsewhere
declareth,
that
not to be
more wise than is fitting is ^not to be wise Hereupon Sedulius, one of above that which is written. the most ancient writers that remaineth of this country birth, delivereth this for the meaning of the former rule " * Search the law, in which the will of God is contained;" and this for the latter: " ^He would be more wise'' than is meet, " who searcheth those things that the law
doth
not
speak of."
Unto whom we
will
adjoin Claudius,
another famous divine, counted one of the founders of the University of Paris, who for the illustration of the former
affirmeth that
'
err,
^
because they
know
not
Ephes.
V. 17.
Rom.
xii. 3.
Mj
Bel
<f>poveXv,
dWd
(ppoveiv irpos
to
est,
(Tuxppoveiv.
*
et
Dei sapi-
Cor.
iv. 6.
Claud, in Matth.
lib. iii.
HabeValli-
<ppoveLV.
"
tur
IMS.
RomsB
et
in
Bibliotheca
in
cellana,
Cantabrigia
et
Bibliothec.
ejus continetur.
'
Colleg.
ansc,
Benedict,
Auhc Pembrochi-
scrutatur
xii.
qua
Rom.
:;
522
[chap.
and because they are ignorant of the Scripknow not Christ, who is the power of God, and the wisdom of God ;" and for the clearing of the latter, bringeth in that known Canon of St Jerome " '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,
the Scriptures
tures, they consequently
recordeth
of our
of the successors of Colum-kill, the great saint country, that they " observed only those works of
*
and
apostolical
writings ;"
so,
for
the
former,
he especially noteth of one of the principal of them, to wit, Bishop Aidan, that " "all such as went in his company, whether they were of the clergy or of the laity, were tied
to
exercise
in
it
themselves either
learning
of
in
the reading
of Scriptures
or
the
Psalms."
And
long
before
their
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
time
all men everywhere discoursing out of the scripture, with another voice indeed, but not with another faith, and with a different tongue, but with an according judgment." Which is in effect the
quarters, thou shouldst hear
matters
same with that which venerable Bede pronounceth of the own days, that " "in the language of five nations it did search and confess one and the same
"
Hoc, quia de
scripturis
facilitate
non habet
contemni-
619 TO.
auctoritatem,
tur
^
eadem
Tov Eii^eji/oi; 'TrXeutrjjs irovTov, kclv irpos voTia d'TreXSjjs fiepij' irdvTiov aKovarr}
to.
qua probatur.
Id. ibid.
vavTayou
Tantum
ovy
Se
(rvfj.<pcovu).
observantes.
lib. iii.
Bed.
Histor.
Ecclesiast.
litate
Lectionis Scripturee,
Tom.
viii.
cap. 4.
illius
a nostri
" Quinque gentium linguis unam eandemque summae veritatis et verae sublimitatis
cum
scientiam
scrutatur et confitetur
meditari deberent,
scripturis,
aut legendis
Anglorum
dare.
Britonum, Scotorum, Pictorum, et Latinorum ; qua; meditatione scripturarum ceteris omnibus est facta
videlicet,
Kay
TTpos
CIS
Ta9
B/oTavi/iK:as
communis.
cap.
1,
lib.i.
523
wit,
of the
English,
of the
the
Britons,
the
Scots,
the
Picts,
Which
last
although he
to
affirnieth
" by
have become common to all the rest," yet the community of that one among the learned did not take away the property of the other four amona: the vulgar ; but that such as understood not the Latin might yet in their own mother tongue have those
meditation
Scriptures
" search the knowledge of and of the true sublimity." Even as at this day in the reformed churches the same Latin tongue is common to all the learned in the meditation and exposition of the Scriptures, and yet the common people, fo.: search the all that, do in their own vulgar tongues Scriptures, because in them they think to have eternal For as by us now, so by our forefathers then, the life. " '^continual meditation of the Scriptures" was held to give special vigour and " vegetation to the soul," as we
Scriptures,
the highest
^'^
World; and the holy documents delivered therein were esteemed by Christians as their chief riches, according to that of Columbanus,
^*Sint tibi divitiae divinsD
dogmata
legis.
thrive
In which heavenly riches our ancient Scottish and Irish did so well, that many worthy personages in foreign
they might more freely traffic here for commodity. And by this means Alfred, King of Northumberland, purchased the reputation of " ^^a man most learned in the Scriptures."
country,
that
excellent
own
so
terris,
Nam
2 ''
John
V. 39.
^*
Columban. in Monasticls,
ad Hunaldum.
Successit Ecgfrido in
et in
Epi-
et
stola
"^
i-onsentit, et assiduis
scripturarum medi-
tationibus
Patric.
eloquiis
animam
regnum AltBed.
vegetal.
5,
frit,
dc
Piidicitia.
524
[chap
as Bede writeth of him in his poem of the life of our countryman St Cuthbert. So when we read in the same Bede of "Furseus, and in another ancient author of ^'Kilianus, that " from the time of their very childhood" they had a care to learn
may easily be collected, that in 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
the
holy
Scriptures;
it
it
those
days
was
not
years,
may appear by
that
bishop of Mentz,
in his youth
relateth of Livinus,
in
by Benign us
of
the
which Boniface, the first Archwho was trained up 'Hhe singing of David's Psalms,
holy Gospels, and other divine Jonas of Columbanus, in whose "'^breast the treasures of the holy Scriptures were so laid up, that
and
the
reading
exercises;
and
set forth an Psalms :" by whose industry likewise afterward the study of God's word was so propagated, that in the monasteries which were founded " ^"according to his rule" beyond the seas, not the men also, did carefully attend only, but the religious women
elegant exposition
upon her death-bed, reported same Jonas, or whosoever else was the author of the Life of Burgundofora. As for the edition of the Scriptures used in these parts at those times, the Latin translation was so received into
Virgin ^^Bitihildis lying
by
the
common
use
among
'^ Ab ipso tempore pueritise suas curam non modicam lectionibus sacris, simul et Bed. monasticis exhibebat disciplinis.
'*
Tantum
ut intra adolescentiae
statem detentus,
Vita
Hist. lib.
literis et
iii.
cap. 19.
Ab
infantia sacris
Jonas
in
Columbani,
puerili setate
magnum
dium
'"
Tom.
iv.
1am
-'
Columbani
instituit.
Id. in Vita
Burgundof.
et
Psalmorum melodiis,
mellifluis
ceteris
Cum jam
sanctorum evangeliorum
tionibus
tionibus.
lec-
atque
divinis
exercita-
&c.
Id. ibid.
I.]
525
was
Sedulius in
Old
for
Hebrew
and
in
1
verity,"
Therefore doth Testament commend unto us " ~^the so with St Jerome doth he style it
oftentimes
the
in
the
New
the
34,
correct
vulgar
Latin,
ac-
cording to
Cor.
truth
of the
Greek
;
copies.
vii.
he readeth as we do,
and not as the Rhemists Rom. xii. 19, he readeth, Non vosmetipsos vindicantes, not avenging yourwhere the vulgar Latin hath corruptly, Non selves, Rom. vosmetipsos defendentes, not defending yourselves. iii. 4, where the Rhemists translate according to the Latin, God is true, he sheweth that in the Greek copies it is Rom. found, Let God he true, or. Let God be made true. XV. 17, he noteth that the Latin books have put glory for gloriation. Galat. i. 16, where the Rhemists have, according to the Latin, / condescended not to flesh and blood, he saith, that in GrcBco melius habet, (for so must his word be here corrected out of St Jerome, whom he followeth), the Greek hath it better, / conferred not. Rom. viii. 3, where the Rhemists say of God, according to the Latin translation, that of sin he damned sin in the Jlesh, Sedulius affirmeth, that verius hahetur apud GrcBcos, it is more truly expressed in the Greek books, that for sin he damned sin in the Jlesh. Lastly, where the Rhemists translate after their Latin copy, Galat. V. 9, A little leaven corrupteth the whole paste, he saith it should be leaveneth, as we have it, and ^^not corSo where rupteth, as it is ill read in the Latin books.
between a
wife
and a virgin
out
of
have
translated
it
the
Latin.
vi.
l.
Instruct
Claudius, following such an one in the spirit of lenity, St Jerome, affirmeth that it is better in the Greek, Restore or perfect him. And where they make St Peter say, Matt,
xvi. 22,
far from thee, ^^he noteth that it is favour thyself. In the Old Testament I observe that our writers do more usually follow the translation taken out of the Septuagint than the vulgar Latin, which is now received in
Lord, be
it
^-
iii.
et
-*
Hebraicam veritatem. Sedul. in Gal. Hebr. vii. Non, ut male in Latinis codicibus,
Sedul. in Gal. v.
1
Grffico,
Perficiat
vi.
in
spiritu
lenitatis.
Claud, in Gal.
-*
Absit a
te,
Domine,
ii.
vel, ut
melius
forrumpit.
-^
habetur in Graco,
Domine.
Id. lib.
Comment,
in Matt.
; ;
526
the
[CH AP.
tlie
Church of Rome.
makers,
as
So,
4,
for
~'^
example, where
vulgar
The tongue of
translation
the stammerers
the
Douay
it
would have it Enand plainly, in the Confession laid down more agreeably to the
Greek lection, The stammiering tongues shall swiftly learn And in his Epistle to Coroticus or Cereticus, to speak peace. -^Malach. iv. 2, ^^You shall dance as calves loosed out of hands, where our common Latin hath, You shall leap as And Job xx. 15, l6, ^'TAe riches which calves of the herd.
he shall gather unjustly shall be vomited out of his belly the angel of death draweth him : he shall be mulcted with
,
wrath of dragons ; the tongue of the serpent shall him: where the vulgar Latin readeth, ^^The riches which he hath devoured he shall vomit out, and God shall draw them forth out of his belly ; he shall suck the head The same of asps, and the viper'' s tongue shall kill him. course is likewise observed by Sedulius in his citations. But Gildas the Briton, in some books, as Deuteronomy,
the
kill
Isaiah,
vulffar
and
Jeremiah,
for
example,
useth
to
follow
the
Latin translated out of the Hebrew ; in others, as the books of Chronicles, Job, Proverbs, Ezekiel, and the small Prophets, the elder Latin translated out of the Greek
as also long after
him
his
countryman ^^Nennius,
in reckon-
ing the years of the age of the world, followeth the Seventy and Asser allegeth the text. Gen. iv. 7, ^^ If thou offer aright,
and dost not divide aright, thou sinnest, according to the ^Greek reading; whereas the vulgar Latin hath it, ^^ If thou
26
Lingua balborum
velociter loquetur
avTov
ofpewi.
^-
dyyeXo'i'
Qvfxov
oe
opaKovTWV
et plane.
6i{Kda-eiv,
dveXoi
Se
avTov
yXwaaa
-8
Ai
yXtoo-o-at
at
\\/Wi(,oucraL
Taxi)
de ventre
viperae.
/xaBijaovTai XaXelv
29
eipijvt^i/.
aspidum suget,
aJs juorxa/("
occidet
eum
lingua
resoluti.
oetrjuoji'
Divitise,
Nenn. Histor. Briton, cap. i. Si recte offeras, recte autem non dividas, peccas. Asser Menevens. de Gestis
3*
33
^Ifredi R.
35
Oir/c
trahet ilium
5e
Ira
draconum mulcta-
pit]
oieXjjs, 7;ua/0Tes
interficiet
(iraec.
36
Nonne
fjueStjcreTat,
oiKia's
aiiTOV
aderit ?
I.]
527
ill,
Of
the
Psalter,
there
are
extant
four
or
five
Latin
translations out
one out
the Gothic, and that of Milan, and Hebrew, composed by St Jerome, which, though it be now excluded out of the body of the Bible, and the Gallican admitted in the room thereof, yet in some
Gallican, the
Roman,
of
the
^'manuscript copies
it
still
retaineth
its
ancient place;
three
whereof
another in
where
In
this
have seen myself in Cambridge, one in Trinity, Bene't, and the third in Jesus College library, translation out of the Hebrew, and not the vulgar
is
of
Gildas,
and
the
Confession of
is
Saint
Roman
Psalter
followed rather
than the
Gallican
in
the
quotations of Sedulius,
on
the
Roman.
Claudius,
it,
speaking of a
the 117th)
^*
text
in
the
118th
(or,
as
he accounteth
Lord, save me, it was written in the Adonai Osanna ; which our interpreter Jerome,"" saith he, " more diligently explaining," translated " / beseech thee, O Lord, save, I beseech thee.'''' thus Before this translation of St Jerome ^^I have seen an epigram prefixed by Ricemarch the Briton, who by Caradoc of Lhancarpan '"*is commended for " the godliest, wisest, and greatest clerk that had been in Wales many years
did translate
Hebrew,
:
" A?ina
excepted,
up,
in
number of learned
^'
He
mus
having
this
mis adjuti sumus, in quibus magis sincera sacrorum librorum versio ab Hieronymo
facta conservatur,
Claud.
ejus etiam in
iis libris
MS.
tistitis
contineri, pro
qua
nostri codices
illos
i
et
'"'
mutarunt.
3"
annum
Anna-
in Biblia, ad Card.
Bellarmin.
libus Britannicis
MSS. annotatum
reperi
LXX. interpreO Domine, salvum me /flc, in Hebraeo scriptum est, Anna Adonai
In Psalmo cxvii. ubi
tes transtulerunt,
Sub hujus anni ambitum morti succumbit Richmarch cognomine Sapiens, filius Sulgeni Episcopi, cum jam annum 43 aetatis
ageret.
528
RELiaiO>; OF
THE ANCIENT
IRISH.
[chap.
said of those who translated the Psalter out of Greek, that they did " darken the Hebrew rays with their Latin cloud,"
" replenished with the Hebrew fountain, he did more clearly and briefly discover the truth," as drawing it out of the " first vessel" immediately, and not taking it at the " second-hand :" to this
addeth
of
St Jerome,
that
being
Ebrseumque jubar suifuscat nube Latina. Nam tepefacta ferum dant tertia labra saporem. Sed sacer Hieronymus, Ebrseo fonte repletus,
Lucidius nudat verum, breviusque ministrat: Naraque secunda creat, nam tertia vascula vitat.
Now
which
true
it
for
those books
calleth
annexed
to
the
Old Testament,
ecclesiastical,
St
is
Jerome
that in
apocryphal,
others
our
as
Irish
and
of
British
writers
them
are
;
alleged
parcels
Scripture
writings
commonly bare
name of
Solomon.
But
so
also
is
the
in the name of " "blessed Esdras the prophet," which yet our Romanists will not admit to be canonical neither do our writers mention any of the rest with more
by Gildas,
titles
of respect than
the
ancient Fathers,
we find given unto them by others of who yet in express terms do exclude number of those books which properly are
So that from hence no
our
ancestors
sufficient
to be esteemed canonical.
that
did herein
depart
from the tradition of the elder Church, ^^delivered by St Jerome in his Prologues, and explained by Brito (a Briton, it seemeth, by nation as well as by appellation,) in his Commentaries upon the same; which being heretofore joined with the ordinary gloss upon the Bible, have of late proved so distasteful unto our popish divines, that in their new editions, printed at Lyons anno 1590, and at Venice afterward, they have quite crossed them out of their books.
" Quid
pheta
ille,
^^
Vide
1.
Richard.
Armachanum, de
lib.
sit,
Quffistionib.
Armeniorum,
xviii.
attendite.
Epist.
cap.
I.J
529
Ireland
in
in
the
to
year of our
Lord,
his
For he
"
^'^
in
Chronicle,
of Artaxerxes
divine
;
thus:
Hitherto
the
Scripture
were done among the Jews are represented out of the book of the Maccabees and the writings of Josephus and
But before him more plainly the author of book de Mirabilihus Scriptures, who is accounted to have lived here about the year 657: " ^'In the books of
African us."'"'
the
Maccabees howsoever some wonderful things be found which might conveniently be inserted into this rank, yet will we not weary ourselves with any care thereof, because we only purposed to touch in some measure a short histhe
torical
exposition
Canon.""
the
divine
As
also
in
the
is
apocryphal
reported
additions
^^
of
"
touching the
or
den,
of
Bel
and
the
and the carrying of Abackuk, in the fable Dragon, is not therefore placed in this
And
^^
so
much concerning
Hucusque Hebrseorum divina Scriptemporum seriem continet. Quse vero post haec apud Judasos sunt gesta, de libro Maccabaeorum et Joseph! atque Afritura cani scriptis exhibentur.
canonis
ingenioli
mirabilibus
nostri
exiguam, quamvis
modulum excedentem,
ii.
tangeremus.
cap. 34, inter
III.
*'
Lib.
de Mirabilib. Script,
Marian. Chron.
etsi
MS.
*'
In Maccabaeorum libris
aliquid
De
Abacuk
trans-
rnirab ilium
de
j
in hoc ordine
toritate divinae
L L
530
HET.IGION OF
THE ANCIENT
IRISH.
[cHAP.
CHAPTER
II.
The
the
doctrine which
observed out of
Scriptures
and
the
of
his
in his sermon preached at Constance, 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 grace, which was due to none :"" that " ''he hath mercy
Gallus speaketh
ordained
with great
so as
goodness,
neither
he that
is
delivered
can
glory of
his
own
condemned complain but of his own merits forasmuch as grace only maketh the distinction betwixt the redeemed and the lost, who by a cause drawn from their common original were framed together into one mass of perdition." For " ^all mankind stood condemned in the apostaticai root" of Adam " with so just and divine a judgment, that although none should be freed from thence, no man could rightly blame the justice of God; and such as were freed must so have been freed, that by those many which were not freed, but left in their most just condemnation, it might be shewed what the whole lump had deserved, that the due judgment of God should have condemned even
merits,
nor he that
'
Praescitam et prffidestinatam
immo-
bili consilio et
creaturam, ad se laudandum,
* Videt universum genus humanum tam justo judicio divinoque in apostatica radice damnatum, ut etiamsi nullus inde
S.
liberatur,
nemo
;
recte posset
Dei vituperare
justitiam
et
Id. ibid.
Miseretur
magna
;
bonitate, et obdurat
ex pluribus non liberatis, atque damnatione justissima derelictis,.ostenderetur quid meruisset universa conspersio,
liberari, ut
nulla iniquitate
ut volentium de suis
qui gloriatur
ibid.
omne os in Domino
obstruatur,
glorietur.
et
Id.
8edul.inRom.ix.
11.]
531
those that are justified, unless mercy had relieved them from
due that so all the mouths of them which would glory of their merits might be stopped, and he that glorieth might glory in the Lord." They further taught, as St Augustine did, that " '^man using ill his free-will lost both himself and it :" that, as one " by living is able to kill himself, but by killing himself is not able to live, nor hath power to raise up himself Avhen he hath killed himself, so when sin had been com;
was
the
that
lost;
forasmuch as of whom a
is
fie
man
is
overcome,
ii.
of
same
also
brought in bondage,
2 Peter
19:""
" unto a man thus bi'ought in bondage and sold there left to do well, unless he redeem him whose saying is this. If the Son make you free, ye shall be free indeed, John viii. 36 :" that " '"'the mind of men from their very youth is set upon evil, there being not a man which sinneth not:'" that a man "'hath nothing from himself but sin t" that " ^ God is the author of all good things, that is to say, both of good nature and of good will which, unless God do work in him, man cannot do, because this 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 For both of which it doth not ffo before itself is one.
is
no liberty
homo
et
"
se perdidit et ipsum.
occidit, utique
est,
quam
occidendo non
rit
resuscitare
cum
ita
cum
!
Deus in illo operetur, non facit homo. Quia prsparatur voluntas a Domino in homine bona, ut faciat Deo donante, quod a seipso facere non poterat per liberi
nisi
arbitrii
"
amissum est et liberum arbitrium ; a quo enim quis devictus est, huic et servus addictus est.
libertas
dito,
voluntatem. Claud,
lib.
i.
in ]\Iatt.
Sed ad bene faciendum ista unde erit homini addicto et vennisi redimat, cujus ilia vox est. Si
eritis ?
bona voluntas hominis multa Dei dona, sed non omnia ; que autem non praecedit ipsa, in eis est et ipsa. Nam utrumque legitur in Sanctis eloquiis, et,
Prsecedit
me
et, Misenolentem
Quod ab
sit
adolescentia
apposita
ad malitiam
ne frustra
velit.
homo
'
Id. in
Quid habes ex
1
teipso nisi
peccatum
est ut veli-
Id. in
Cor.
iv.
mus
Sedul. in
Rom. ix. L L2
532
these
is
R-ELICIOX OF
read in the holy
unwilling
willing
THE ANCIENT
Scriptures,
lUTSII.
[cHi
His mercy
shall
go
before me,
me;
and
it
it
preventeth
followeth
him him
to
that that
that
he may
will
will,
that
he
not
in
vain;"
and that
therefore
" we are admonished to ask, that we may receive, we do will, may be effected by him by whom it was effected that we did so will." They taught also, that " ^the law was not given that might take away sin, but that it might shut up all it imder sin ;" to the end that men, being " by this means humbled, might understand that their salvation was not in their own hand, but in the hand of a Mediator:" that by
the end that what the law Cometh
"'' neither
the remission
nor
the removal,
but the knowledge of sins:" that it " ^Haketh not away diseases, but discovereth them ;" " '^forgiveth not sins, but condemneth them:" that ""the Lord God did impose it, not upon those that served righteousness, but sin ; namely,
by giving a
and not
to take
away
that
sins
our
forasmuch as nothing taketh but the grace of faith, which worketh by love:" " '^sins are freely forgiven us," " ^Svithout the
them away
we
are saved,
we are to by faith, and not by works but in " learning, or '"'not in our own righteousness rejoice, forgiven are sins our the faith of the cross, by which all
and that therefore
us:"
'"
that
" ''grace
est,
is
abject
and vain,
titiffi
if
it
alone
do not
;
Non
Lex
tum, quod
illi
justam legem injustis hominibus dando, ad demonstranda peccata eorum, non auferenda. Non enim aufert peccata nisi
servientibus, sed peccato
scilicet
mode
humiliati cognoscerent non in sua manu esse salutem suam, sed in manu 3Iediatoris.
'1
Id. in Gal.
iii.
in Gal.
ablatio peccatorum,
cata dimittuntur.
'^
sed cognitio.
1^
Rom.
iii.
peccata
Lex
quffi
est,
peccata ostendit, non abstulit. Gal. ii. Perque illam legem morbos os-
tantum Claud, in
est,
Sedul. in Ephes.
ii.
Non
sed in fide crucis, per quam mihi omnia peccata dimissa sunt. Sedul. et
'^
Sedul. in
'*
Lex non donat peccata, sed damnat. Rom. iv. Dominus Deus imposuerat non jus-
Abjecta
sola
non
sufficit.
Sedul. in Gal.
ii.
"]
suffice"
533
Christ,
we
is
"""esteem
basely"
of
"^'God hath so ordered it, that he will be gracious mankind, if they do believe that they shall be freed by the blood" of Christ that as " ^'the soul is the life of the body, so faith is the life of the soul;" and that we
:
live
""'by
faith
that
"
'^^he
who
believeth
Christ
hath
the
perfection
of the
For whereas none might be justified by the law, because none did fulfil the law, but only he which did trust in the promise of Christ faith was appointed, which should be
law.
;
accepted
for
the perfection
faith
of the
law,
that
in
all
things
might
satisfy
is
therefore
"
^'^not
ours,
whom we
'-'"faith,
are
considered
in the
maketh all believers the children of Abraham :" " and that ~'it was just, that as Abraham was justified by
by
grace,
faith
only,
so
also
the rest
that
followed his
faith
should
same manner: that "-'^through adoption we are made the sons of God, by believing in the Son of God;" and that this is " ~"a testimony of our adoption,
be saved"
after the
that
we have the
Father;
as this
^^
Spirit, by which we pray" and cry, Abba, " forasmuch as none can receive so great a pledge but such as be sons only:" that " ^" Moses himself
Christo, quasi
eum
-'
Christum vilem habetis, dum putatis vobis non sufficere ad salutem. Id.
iii.
membra
in capite.
Id, in
2 Cor. V.
2"
in Gal.
omnes credentes
in
Abrahae. Id.
rum Rom.
"-
humano
generi,
si
credant in
Id. in
fuerat, ut
quomodo Abraham
est.
23
Heb.
x.
est, in sola
ii.
salvarentur.
2"
Id. in
Rom.
i.
fide,
-*
Id. in Gal.
Per adoptionem efficimur filii Dei, credendo in Filium Dei. Claud, lib. i.
in Watt.
in Christo.
Cum enim
nullus justificare-
Testimonium adoptionis, quod habeper quern ita oramus ; tantam enim arrham non poterat nisi filii
-3
mus Spiritum,
accipere.
'"
Sedul. in
Rom.
viii.
tione legis,
fides
ut in
omnibus praetermissis
lege.
Id.
in
justitiani,
fidei scilicet atque factorum quia altera operibus, altera sola creduli-
nostra,
non
in
nobis,
sod
in
hi. in
Rom.
x.
534
[cHAI'.
made
came,
and of deeds
by works justify him that by believing only:" that " ^Hhe patriarchs and the prophets were not justified by the works of the law, but by faith :" that " ^"the custom of sin hath so prevailed, that none now can fulfil the law ; as the Apostle Peter saith, Acts xv, 10, Which neither our fathers nor we have been able to bear. But if there were any righteous men which did escape the curse, it was not by the works
that the one did
the other
of the law, but for their faith's sake, that they were saved."
Thus did Seduhus and Claudius, two of our most famous divines, deliver the doctrine of free-will and grace, faith and works, the law and the Gospel, justification and no less agreeably to the faith which is at this adoption day professed in the reformed churches, than to that which they themselves received from the more ancient doctors, 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
sentence,
have relation either to the former part of the which in the schools they term the subject, or Being referred to the latter, which they call the predicate. to the former, the meaning will be, that such a faith as is alone, that is to say, not accompanied with other virtues,
doth justify;
assertion.
and
in
this
sense
we
utterly
it
disclaim
the
maketh this justifieth and in sense, that faith is it which alone or only underproposition; this meaning only do we defend that how for standing still by faith not a dead carcase thereof, true dead faith? but a should the just be able to live by a ^ it is a by love. For as and lively faith, which worketh the members of the body all the certain truth, that among
But being
="
Id. in
bus
Id.
Gal.
''^
iii.
in Gal.
^2
ii.oc
Sedul. in Eplies,
sufficit fides.
Non
ut
nemo jam
Apostolus
ait,
sicut Petrus
Claud, in Gal.
revincit, qui
,
Hc
sententia illos
^larum suarum
\y,{i\_ jj,
Id.
fl^e.
Gal. v.
fi.
II.
535
it
eye
we
see
and yet
is
as
true also,
rest of the
the
members
is
see at all
so these
stand well enough together, that among all the virtues in the soul faith is the only instrument whereby we lay hold
upon Christ for our justification; and yet that faith, being alone and disjoined from the society of other graces, is dead in itself, as ^'^St James speaketh, and in that respect can
neither only justify, nor justify at
all.
So though Claudius do teach as we do, that " ^"^faith alone saveth us, because by the works of the law no man shall be justijied,'''' yet he addeth withal this caution: " ^'Not
as if the works of the law should be contemned, and without
them a simple faith" (so he calleth that solitary faith whereof spake, which is a simple faith indeed) " should be desired but that the works themselves should be adorned with the faith of Christ. For that sentence of the wise man is excellent, that the faithful man doth not live by righteousness, but the righteous man by faith."" In like manner Sedulius acknowledgeth with us, that God " ^^ath purposed by faith only to forgive our sins freely," and " ^'^by faith only to save
we
when men have fallen, they are to by the faith of Christ, which worketh by love t" intimating by this last clause, that howsoever faith only be it which justifieth the man, yet the work of
the believers ;" and that
^^'only
be renewed "
love
is
And "
faith,"
saith
it
sticketh in the soil of the soul like a root which hath received
a shower;
^'
that
when
it
Jam.
ii.
17.
Ut
sola
iii.
fide
salvarentur tredentes.
"^
non
ii.
salvat, nee
justifi-
Id. in Gal.
^"
nos
nemo
cabitur.
^^
dilectionem operatur.
Heb.
vi.
Non quo
opera contemnenda
Christi adornentur.
viri ilia sententia,
enim sapientis
" Hsec fides cum justificata f'uerit, tanquam radix imbre suscepto, ha2ret in anima; solo; ut cum per legem Dei excoli coeperit, rursum in eam surgant rami, qui Non ergo ex opefructus operum ferant.
ribus radix justitite, sed ex radice justitiafructus
non fidelem vivere ex justitia, sed justum ex fide. Id. in Gal. iii.
^^
Gratis proposuit
per
solam
fideni
iv.
justiticE, cui
dimittcre peccata.
Scdul. in
Rom.
sine operibus.
Rom.
iv.
536
law of God,
[cHAP,
into boughs which may Therefore the root of righteousness 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 saving faith is
rise
may
up again
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 implieth in that verse:
Sola fides fidei dono ditabitur alrao.
The greatest depressers of God's grace, and the advancers of man's abihties, were Pelagius and Celestius ; the one born
in
Britain,
as
appeareth
Ireland,
by
as
in
^*Mr Persons doth gather out of those words of St Jerome in one of the prefaces of his commentaries, not upon Ezekiel, as he quoteth it, but upon Jeremiah: " "He hath his offspring from the Scottish nation,
near
to
Scotland
or
the Britains." These heretics, as our Marianus out of Prosper in his Chronicle, preached, among other of their impieties, ^nhat for " attaining of righteousness every one was governed by his own will, and received
noteth
so much grace as he did merit :" whose venomous doctrine was in Britain repressed, first by Palladius, Lupus, Germanus, and Severus from abroad afterward by David Menevensis and his successors at home agreealjly to whose
;
:
institution
Asser Menevensis doth profess, that God is always to be esteemed both the mover of the will and the bestower of the good that is willed; for he is, saith he, " ^"the instigator of all good wills, and withal the most bountiful provider, that
as he
the good things desired may be had forasmuch would never stir up any to will well, unless he did
;
"^
C'olumban.
in 3Jonasticis.
|
see
more particularly
the
Answer
to the.
*^
i.
chap.
3,
sect. 10.
^^
tis,
Omnium bonarum
voluntatum
insti-
Habet
nein-
Prooem.
*^
Commentar.
in
Jerem.
Unumquemque ad
propria regi
justitiam volun-
quod bene
gesti.s
et juste
tate
gratiae
Asscr de rebus
yEJfredi
Chron. ad ann.
Dom.
whereof
R.
II.]
Ol-
537
and
in
also liberally
which
every
of
one doth
well
Among
the
grounds
sound doctrine
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 mischief; wherein, among other things, they put them in mind, that " ^''it is both blasphemy and folly to say that a man is without sin, which none at all can say but that one mediator betwixt God and man, the man Christ Jesus, who Avas conceived and born without sin." Which is agreethese points were at the beginning well settled
^^it is
manifest unto
all
it
live
sin;"
that of Sedulius,
none of
the elect so
great
whom
and who
said,
The prince
of
world cometh now, and in me he Jindeth nothing.'''' For touching the imperfection of our sanctification in this life, these men held the same that we do, to wit, that the law " ^'cannot be fulfilled;" that " "'there is none that doth good, that is to say, perfect and entire good :" that '^^God''s elect shall be perfectly " holy and immaculate in
this
the
life
to
spot nor
come, where the Church of Christ shall have no wrinkle ;" whereas " in this present life they are
advers.
Collator,
"
^^
Prosp. Aquitan.
circa finem.
solum
et stultiloquium est di-
qui peccatum
non
fecit,
qui et
Blasphemia
dicebat,
et
cere, esse
hominem
sine
peccato
quod
omnino non potest, nisi unus mediator Dei et hominum, homo Christus Jesus,
qui sine peccato est conceptus et partus.
Epist. Cler.
lib.
^^
ii.
""i
''-
Nunc venit princeps huj us mundi, Sed. in Rom. viii. in me nihil invenit. Non potest impleri. Id. in Rom. vii. Non est qui facial bonum, hoc est,
et
perfectum
integrum bonum.
elegit, ut
Id.
in
Hist,
Rom.
"^
iii.
cap. 19.
Ad
hoc nos
essemus sancti
;
Quia, (quod
licet
sapientibus
et
immaculati
in
futura vita
quoniam
patet,
est,
ha;retici contradicant)
nemo
i
habebit
maculam
neque rugam.
vis
possit
3Ialtli.
'"
Claud,
lib.
ii.
in
;
non ex
toto,
tamen ex
parte,
Id. in
non
ini.
NuUus
convenicnterdicipossunt.
Ephcs,
538
[<
not
wholly, but
in part"
only:
of sin,
that "
^^he righteous
shall
when there
then be without
shall resist the law of their mind;" that although " ^^sin do not now reign in their mortal body to obey the desires thereof," yet " sin dwelleth in that mortal body, the force
we have
being not yet extinguished," which gotten by .our original, and increased by our actual,
transgressions. And as for the matter of merit, Sedulius doth resolve us out of St Paul, that we are saints " ^^by the calling of God, not by the merit of our deed;" that God is able to do exceeding abundantly above that we ask or think, " ^'according to the power that worketh in us, not
according
" ^ whatsoever men have due ;" and that " ^^ nothing can be found worthy or to be compared
to
our
merits ;"
that
from
God
is
CHAPTER
The
next point that offereth
if
III.
his resolution
to
make
a journey into
Scotland,
the greater
'^
Tunc
peccato,
ejus,
erit Justus sine ullo omnino quando nulla lex erit in membris repugnans legi mentis ejus. Claud,
''
nobis,
in
Ephes.
""^
in Gal. v.
5* Non enim jam regnat peccatum in eorum moitali corpore ad obediendum desideriis ejus; quamvis habitet in eodem
Sciendum est, quia omne quod habent homines a Deo, gratia est; nihil enim ex debito habent. Id. in Rom. xvi.
^^
nondum
exrari
Nihil
dignum
inveniri vel
compaId. in
impetu consuetudinis naturalis, qua mortaliter nati sumus, et ex propriis vitae nostra;, cum et nos ipsi peccando auximus quod ab origine peccati humani damnationis trahebamus. Id. ibid.
^'^
Rom.
'
Qui de purgatorio
dubitat, Scotiam
facti.
Sc-
tabit.
xii.
Heisterbach. Dialog,
lib.
dul. in
Rom.
i.
cap. 38.
^]
539
Patrick's
purgatory
and then he giveth him his word, that " he shall no more doubt of the pains of purgatory."" If Doctor Terry, who commendeth this unto us as the testimony of " ^a most famous author," should chance to have a doubtful thought hereafter of the pains of purgatory, I would wish his ghostly father to enjoin him no other penance but the
;"
St
Patrick's
purgatory,
see
wiser
from thence than when he went thither. until he hath made some further experiment of the matter, he shall give me leave to believe him that hath been there,
to
know
is
seated
of the
him from
his ancestors),
him any argument to think there was a purgatory. I pass by that Nennius and Probus, and all the elder writers of the life of St Patrick that I have met withal, speak not one word of any such place, and that ^ Henry, the monk of Saltrey, in the days of King Stephen, is the first in whom I could ever find any mention thereof. This only would I know of the Doctor, what the reason might be, that
where
words of Giraldus Cambrensis " ^an authentical authority,"" he passeth over that part of his relation wherein he affirmeth that St Patrick intended by this means to bring the rude people to a persuasion of the certainty " ''of the infernal
he
bringeth
in
the
touching
this
place,
as
life
tigatoris,
qui
taliter
loquitur.
Thyr.
De
infernalibus
namque reproborum
poenis, et
de S. Patric. p. 151. Henr. Saltereyens. in lib. de Visione CEni ]Militis MS. in publica Cantabrigiensis
que electorum
incredula
inusitata,
cum gente
dum
disputasset
ut tanta, tarn
Academiae Bibliotheca,
et privata
rudibus
certius
viri doctissimi
ensis, et in
itat.
'
imprimeretur,
instantia
magnam
et
De
usque rei notiliam, duraeque cervicis populo perutilem, meruit in terris obtinere. (iiral. Cambrens. Topograph, llibcrn.
Distinct, ii. cap. 5.
540
[chap.
The
Grecians
allege
this
for
against purgatory:
that
whereas
many
visions
should be tormented in
hell,
declared
Belike anything concerning a purgatory temporary fire." the Doctor was afraid that we should conclude upon the same
ground, that St Patrick was careful to plant in men's minds the belief of heaven and hell, but of purgatory taught them
am, that in the book ascribed unto him, de Trihus Habitaculis, which is to be seen in his majesty's library, there is no mention of any other place I will lay down after this life, but of these two only. leave it to the judgbeginning of that treatise, and here the well stand with indifferent man, whether it can any ment of purgatory at the Romanists teach concerning which that power under the three habitations "'There day: be this of Almighty God, the first, the lowermost, and the middle
never a word.
sure
I
And
the hio'hest whereof is called the kingdom of God or the kingdom of heaven, the lowermost is termed hell, the middle present world, or the circuit of the earth. is named the
(for what fellowship can there be betwiwt light and darkness, betwixt Christ and Belial?) but the middle hath some simiFor in this world there is a mixture litude with the extremes.
''
Ot Tov la-dyyeXov
iirl yj/s
iroXiTev-
Belial
medi
um
vero
Kal 7ro\/\.aKt9
/cat
5i'
mixtio
eTepMV davfiaTwu
rum
Dei
in
hoc
KoXdaeio^ Kal tuiv ev aurfj daejioov Koi dfxapTuiKwv, avToi ye fivov/mevoi Kal toi/s
a'A.Xous /ui/oDi/Tes,
&C.
Trept
KadapTiKov
irpouKaipov
aav.
Tri/pos
omnes boni ; at omnes mali. t uterque locus ex medio suppletur. Hominum enim hujus mundi alii elevannulli mali sunt, sed
Marcus
Ephesius, in GrEECorum
Similes
est,
boni bonis,
mali malis
justi ho-
habitacula
primum, imum,
medium.
Quorum summum regnum Dei vel regnum Ctt'lonim dicitur, imum vocatur infernus, medium mundus prspsens vel orbis terrarum appellatur. Quorum extrema omnino
sibi
diabolo.
Benedicti
mundi
et
maledicti
expelluntur
Patric.
in
est dia-
et
nulla sibi
de
trib.
f]
OF PURGATORY
541
whereas
all
;
in
the king-
dom
are
of
God
bad.
And
supplied
"world, to
hell
some are
:
up
to
say,
good to good, and bad to bad; just men to just angels, wicked men to wicked angels the servants of God to God,
;
the
servants
of the
devil
to
the
devil.
The
blessed
are
called to the
the
begmning
that
of the tvorld ; the cursed are driven into the everlasting fire Thus far is prepared for the devil and his angels.''"'
Hitherto
also
there.
may be
referred
that
it
ancient
affirmed,
Canon of
that
one
soul
of our
Irish
Synods, wherein
the
;""
is
the
being
separated from
according
as
it
it
hath
done
life
it
imto
until the
nor
the
it
devil
transport
unto pain
of
Lord do
that
after
damn
that
as
the
sayings
Sedulius
likewise,
life
life
"
'^either
death or
succeedeth," and
into our king-
"
;"
'"death
is
the gate
by which we enter
dom
""Christ did upon him our punishment without the guilt, that thereby he might loose our guilt and finish also our punishtogether
take
ment."'"'
the
vision
who "
'"rising
many
as Bede, he saith,
doth write.
"
Custodit
steterit
cui aut
in
vita succedit.
Sedul.
Rom.
potest
dum
judicaverit
'" Mors porta est per quam itur ad regnum. Id. in 1 Cor. iii. " Suscepit Christus sine reatu suppli-
traducere, nisi
Dominus damnaverit
earn.
solveret
reatum
et finiret
Claud, in Gal.
Cujus initium
Inter
lib.
iii.
cap. 19,
Synodos, &c.
^
Finem
dixit
exitum
vitic et
actuum
Bellarm. de Purgator.
lib.
i.
cap. 11.
542
[cHAP.
we build articles of faith upon dreams as these ; many whereof deserve to have a place among " '^the strange narrations of souls appearing after death," collected by Damascius the heathen idolater, rather than among the histories and discourses of
will be better advised before
sober Christians.
As
it
for
this vision
of Furseus,
all
that
Bede
relateth of
fires
above great " the "examine every one according to the air, appointed make Which peradventure may merits of his works."" something for Damascius's purgatory in circulo lacteo, (for in that circle made he '^a way for the souls that went to the hades in heaven, and "^ would not have us wonder that there they should be purged by the way,) but nothing for the Papists' purgatory, which Bellarmine, by the common
to this
purpose
is
concerning certain
to
consent
of
the
schoolmen,
determineth
is
to
be
within
the
Neither
whole book of the Life of Furseus, whence Bede borrowed these things, that looketh toward purgatory, unless peradventure that speech of the devil may be thought to give some advantage unto it " ^~ This man hath not purged his
:
sins
upon
earth,
neither
is
doth
he
receive
punishment for As if
God's justice were not sufficiently satisfied by the sufferings of Christ, but man also must needs give further satisfaction thereunto by penal works or sufferings, either here or in the Which is the ground upon which our Romanother world. ists do lay the rotten frame of their devised purgatory. The later visions of Malachias, Tundal, Owen, and others that lived within these last five hundred years, come nor yet the not within the compass of our present enquiry fables that have been framed in those times touching the lives and actions of elder saints, whereof no wise man will
;
^^
AafxacTKiov Trepl
twu
/neTa QavaTov
otij'y);-
'^
yd\a
a.oi]v.
TiJov
oiairopeuo-
e'7rL<f>aii>oi.ievu]u \}/v)(wv
irapaoo^wv
fxevwvTov evovpuvw
Jo. Philoponum in
'
Damasc.apud
el
pLOLTiov
Ke<pd\aia pi.
Phot. Bibliothec.
num.
^^
130.
Kai
oh
BavfxaaTov,
Kal
i|/^iX"'
kvkKw
xj/e iv
videtur,
sin-
ovpavM yevcryewi. Id. ibid. '" Hie homo non purgavit delicta sua
in terra, nee vindictam hie recipit.
est
Bed. lib.
iii.
Ubi
cap. 19.
Hi.]
OF PUIIGATOKY
reckoning.
the
life
)43
make any
read
in
that
of
Brendan,
that
the
question
which we being
moved
in his hearing,
sins of the
dead could
be redeemed by the prayers or alms-deeds of their friends remaining in this life (for that was still a question in the Church,) he is said to have told them, that on a certain night, as he sailed in the great ocean, the soul of one Colman, '''who
" had been an angry monk and a sower of discord betwixt brewho, complaining of his grievous thren," appeared unto him torments, entreated that prayers might be made to God for him, and after six days thankfully acknowledged that by Whereupon it means thereof he had gotten into heaven. is concluded, " ""that the prayer of the living doth profit
;
much
have
the dead.""
the
censure
Molanus,
learned
Romanist,
that
and whosoever readeth the same with any judgment, cannot choose but pronounce of it, as Photius doth of the Strange Narrations of Damascius formerly mentioned, that it containeth not only " apocryphal," but also " "impossible, incredible, illWhereof though the composed, and monstrous" fooleries.
there be
'^^
"
many apocryphal
fooleries" in it;
old
legend
itself
were not
for
free,
(as
by the heads
I
thereof,
touched
by Glaber
yet
Rodulphus and
the
tale
Giraldus Cambrensis,
recited
may
appear,)
that
out
of the
-^New Legend of England, I can say that in the manuscript books which I have met withal here, in St Brendan's own
country,
friars
one whereof was transcribed for the use of the minors of Kilkenny, about the year of our Lord 1350,
is
there
And
a thing
very
observable
in
the
ancient
lives of our saints, (such I mean as have been written before the time of Satan's loosing, beyond which we do not now
and oblations
quod
-'
for the
dead mentioned
multum
mortuis
"*
Si peccata
oratio
vivorum
sunt
ab
vita,
amicis
remanentibus
eleemosynas
in
fa-
prodest.
Ibid.
hac
orando,
vel
ciendo.
Vit. Brendani, in
Legenda Jo.
Capgravii.
KOTrXacTTa
"^
TepaTo\oyj])xaTa Kal
Anglia;.
Ibid.
dilectissimi, apparet,
Nova Legenda
151ti.
Impress.
In hoc ergo,
Londin. ann.
544
IIEI.IGION OF
THE ANCIEXT
IRISH.
[cHAP.
therein are expressly noted to have been made for them whose souls were supposed at the same instant to have So Adamnanus reporteth, that St Colme, rested in bliss. called by the Irish, both in ^^Bede's and our days, Columkill,
^^caused
all
things
to
be
prepared
for
the
sacred
soul
ministry
of the
Eucharist,
when he had
;
seen
the
of
St Brendan
the
this
like
life.
and that he did by the holy angels when Columbanus, Bishop of Leinster, departed For " I must to day," saith St Colme ^Hhere,
received
I
" although
the
be unworthy,
for
mysteries
of
this
Eucharist
of
the
reverence
of
that
soul
which
night, carried
quires
angels,
paradise."
Whereby
it
appeareth that
an
honourable
was herein
their
intended,
and a
of
thanksgiving
their
for
sins.
salvation,
rather
In Bede also we find mention of the like obsequies celebrated by St Cuthbert for one Hadwaldus, after "'he " had seen his soul carried by tlie hands of angels unto the joys of So Gallus and Magnus, as Walathe kingdom of heaven." fridus Strabus relateth in the life of the one, and Theodorus
Campidonensis, or whosoever
the other, "
-**said
we
the
shall
else was author of the life of Mass," which what it was in those days afterward hear, " and were instant in prayers for
Father Where that and healthful sacrifices." speech of Gallus unto his Deacon Magnus or Magnoaldus " ^" After this night's worthy of special consideration is
;
man
their
country-
great
with
-*
Qui
videlicet
-^
et
precibus
insistere pro
commemoratione B. Columlib.
i.
mine, Columcelli
lib. V.
^^
^''*
Bed. Hist.
lib.
bani.
cap. 26.
cap. 10.
Vit.
cap.ult. edit.
Adamn.
Meque,
Columb.
iii.
cap.
Deinde
.^^^^
tanti patris
memoriam
pre-
ait,
^^y^^^
'
anima?,
quentaverunt
'"
: '
Ibid,
^'8^^^^^
"O'^"**
et
P^'
'^"J^**
'g"^i
P"
visionem,
Dominum
de
patrem
meum
Id.cap.K!.
i
Columbanuni
Bed.
in Vit.
Iir.]
545
watch I understood by a vision that my master and father, Columbanus, is to-day departed out of the miseries of this
life
For
his
rest
therefore
like
ouffht
also,
the
sacrifice
of salvation."
In
manner
when Gallus himself died, "^'John, Bishop of Constance, prayed to the Lord for his rest, and offered healthful sacrifices for him," although he were certainly persuaded that he had attained the blessing of everlasting life ; as may be seen in Walafridus. And when Magnus afterwards was in his death-bed, he is said to have used these words unto Tozzo, Bishop of Ausburgh, that came to visit him: " "'^Do not
in
in
weep, reverend prelate, because thou beholdest me labouring so many storms of worldly troubles, because I believe
the
my
soul
shall
rejoice
in
the
wilt
freedom of immortality.
not cease to help
prayers."
this voice
Yet
I beseech
me
a sinner and
my
soul with
thy holy
Then
was heard: " ^^Come, Magnus, come, receive the crown which the Lord hath prepared for thee :" and that thereupon Tozzo said unto Theodorus, the supposed writer of this history, " ^Let us cease weeping, brother; because
we ought rather
tation.
to
rejoice,
having heard
the
this sign
of the
make lamencareful
to
But
let
us
go to
church, and be
Lord
sufficient that
dispute not of the credit of these particular passages: the authors from whom we have received
Presbyter
eum
ut surgeret monuit,
tuis Sanctis
me
peccatorem
et
animam
Theodor.
et
Domi-
meam non
desinas adjuvare.
num
clesias, et episcopus
Campidon. vel quicunque auctor fuit Vitas Magni, lib. ii. cap. 13, edit. Goldasti,
cap. 28, Canisii.
'3
autem
lib.
1.
cap. 30,
quam
Ibid.
3*
Dominus prseparatam
flere,
habet.
cum
illo
Cessemus
frater,
quia potius
Noli
in
tot
flere,
nos oportet gaudere de anima; ejus in immortalitate sumptse hoc signo audito, quam
me
mundialium
perturbationum
credo in
luctum facere sed eamus ad ecclesiam, amico salutares et pro tam carissimo hostias Domino immolare studeamus.
;
mea
sura.
Tamen
obsequio, &c.
Ibid.
:\1
546
[CHAV.
now do
be not,
For thereby
elsewhere
it
is
plain
enough (and
if
it
shall
days it was an usual thing to make prayers and oblations for the rest of those souls which were not and consequently that doubted to have been in glory neither the commemoration, nor the praying for the dead, nor the requiem masses of that age, have any necessary
in those elder
;
relation
to
The
lesson,
therefore,
which Claudius teacheth us here out of St Jerome, is very good, that " while we are in this present world, we may be able to help one another either by our prayers or by our counsels; but when we shall come before the judgment-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 pitch upon uncertainties hereafter, but now to " trust in
God and
yet
life
doth
remain,
and
while
:"
the
times
wherein
we may obtain
sequendo;
Dum
modo
vita manet,
dum
tempora certa
salutis.
Whereunto John
of
St
David's,
seemeth
also
to
have
an
eye,
when, at
his
the end
of the
his
own and
father's life,
Ut
vita
tartareis
Dum
in prjesenti seculo
sumus, sive
unumquemqueportareonussuum. Claud,
in Gal. vi.
^^
nos adjuvari;
cum autem
ante tribunal
Columban.
in Epist.
ad Hunaldum.
^'C".
547
CHAPTER
IV.
OF THE WORSHIP OF GOD, THE PUBLIC FORM OF LITURGY, THE SACRIFICE AND SACRAMENT OF THE LORD'S SUPPER.
Touching the worship of God Sedulius delivereth this general rule, that " 'to adore any other beside the Father
and the Son and the Holy Ghost is the crime of impiety ;" and that " ~all that the soul oweth unto God, if it bestow it upon any beside God, it committeth adultery."" More
particularly in the matter of images, ^he reproveth the wise
men
of the heathen for thinking that they had found out a way, " how the invisible God might be worshipped by a
visible
image;"
is
with
whom
also
accordeth
in
Claudius,
that
*God
to
be
" known
neither
metal
nor
in
stone."
And
for
oaths,
it
wherein
is
there is a canon ascribed to St Patrick, determined that " ^no creature is to be sworn
As
for the
country,
the
it
is
said
that
it
he received
originally
from Gerset
that
:
descended from
seen
it
Mark
Evangelist
the
for
so
have
Sir
down
an ancient fragment
friend,
written
library
well nigh
remaining now in
of
worthy
sufficiently
all
his extraordinary
this kind.
care in preserving
monuments of
quod
ipstim-
is
proof hereof:
Hieronymus adjirmat,
prcesente
cur sum,
Scotorum, heatus Marcus decantavit. Which being not now to be found in any of St Jerome's works, the truth thereof I leave unto
qui
tempore
visibilis
coleretur.
*
visibile
Ueus non
ii.
Totum quod
Rom.
ii.
debet
Deo anima,
si
in metallo aut
lib.
'
saxo cognoscitur.
alicui praeter
Deum
reddiderit, moechatur.
in IVIatt.
Id. in
''
Non adjurandam
esse creaturam
Recedentes a lumine
veritatis sapien-
Synod.
Patricii,
tes,
modo
in-
Can. XXIII.
MS.
MM
548
TltlSH.
[chap
first,
at
this
is
that
in
divine
service
and manners of
last
the
Roman
about
was
brought
ago.
in
at
by
Gille-
who were
This
the Pope's
here
500
years
Gillebertus,
an
the
Usu
Ecclesiastico, directed to
"'^At
dearly beloved, I
canonical
office
the
custom
in
saying
of hours
but in desire to serve your most godly command ; to the end that those divers and schismatical orders, wherewith in
a
manner
all
Ireland
is
deluded,
may
give
place
said
to to
one
Catholic and
Roman
office.
be
more undecent or
schismatical,
These beginnings were presently seconded by Malachias, whose life, written by Bernard, we read as followeth "^The apostolical constitutions and the decrees of the holy Fathers, but especially the customs of the holy Church of
:
Rome,
that
did
he establish in
all
churches.
And
hence
it
is,
day the canonical hours are chanted and sung therein according to the manner of the whole earth whereas
at this
;
Anselm.
lib. iii.
Epist. cxliii.
Prolog.
Gille.
sive
Gilberti Lunicensis
Episc. de
leg.
S.
Usu
Ecclesiastic.
et
MS.
in Col-
niae,
Benedict,
Publica Academia?
Rogatu, nee
vobis, cain
Cantabrigiensis Bibliotheca.
^
non
et
praecepto
multorum ex
rissimi,
canonicalem
ordinis
consuetudinem
scribere
conatus
statuebat.
tur juxta
morem
universae terrae
nam
schismatici
illi
uni
Catholico et
Romano
cedant
officio.
mox
cantari
cum necdum
in
civitate
seu in
quam doctissimum
&c.
IV.]
549
poor
city
of
Armagh he
in
meaneth.
" But
Malachias
caused
as
either
as yet,
had learned
well
in
song
city
his
youth,
the
and shortly
after
they
knew not or would not sing." Lastly, the work was brought to perfection, when Christianus, Bishop of Lismore, as legate
to the
in the
''the right singing of the for established, that " ^all act general and a
"
divine
offices
of holy
parts
handled
of
in
all
of Ireland,
England did observe them." The statutes of which Council were "confirmed by the regal authority of King Henry the Second, ^~by whose " mandate" the bishops that
met therein were assembled, in the year of our Lord 1171? as Giraldus Cambrensis witnesseth in his History of the Conquest of Ireland. And thus late was it before the Roman use was fully settled in this kingdom. That the Britons used another manner in the administration of the Sacrament of baptism than the Romans did, appeareth by the proposition made unto them by Austin the monk, " '^that they should perform the ministry of
baptism according to the custom of the Church of Rome." That their form of Liturgy was the same with that which
was received by their neighbours the Gauls, is intimated by the author of that ancient fragment before alleged, who also addeth, that the " ^' Galilean order was received in the
Church
I
Yet elsewhere do throughout the whole world." meet with a sentence alleged out of Gildas, that " ^^the
Officium
"
etiam
ecclesiasticum
rite
'3
modulandum
'^
statuerunt.
Johan. Bramp-
renascimur, juxta
Histor. lib.
1*
MS.
et apostolicas ecclesias
ii.
Bed.
Omnia
cap. 2.
ecclesiae,
omnibus partibus Hibernias a modo tractentur. Girald. Cambr. Hibern. Expugnat. lib. i. cap. 34. " Coneilii statuta subscripta sunt, et
ecclesia, in
MS.
Bibliotheca Cottoniana.
Britones
toti
Gildas
ait,
mundo
con-
trarii,
lum
in missa, sed
Cod.
Ex
ipsius triumphatoris
mandate, in
Id. ibid.
C'.anonum, titulorum
Bibliotheca.
MS.
in
eadem
550
[cHAl
Roman
of
these
matter
of
very
small
moment
and so to speak somewhat of the Mass, for which so great ado is now-a-days made by our Romanists, we may observe in the first place, that the public Liturgy or service of the Church was of old named the Mass, even then also when prayers only were said without the celebration of the holy Communion. So the last Mass that St Colme was ever present at is noted by '"^Adamnanus to have been vesperiinalis DominiccE noctis Missa. He died the midnight following, whence the Lord's day took his
either way,
beginning, (viz.
9th Junii,
Anno Dom.
597,)
according to
Romans, which the Scottish and Irish seem to have begun from the evening going before, and then was that evening Mass said, which in all likelihood differed not from those eairepivai /uiaai mentioned by ^'Leo the Emperor in his Tactics, that is to say, from that which we call Evensong or Evening-prayer. But the name of the Mass was in those days more specially applied to the administration of the Lord's Supper; and therefore in the same ^''Adamnanus we see, that sacra EucharisticB ministeria and Missarum solemnia, the " sacred ministry of the Eucharist" and " the solemnities of the Mass," are taken for the same
the account of the
thing.
So likewise
in
the
'^
relation
of
the
passages
that
and Magnoaldus, we
is
find
be the same with divina celebrare mysagere hostiam, or salutare sacrijicinm. immolare and salutis teriUi with the "celebration of the Mass the same saying of the divine mysteries" and the "oblation of the healthful sacrifice;"
to
made
for
by
that term
For
as in
necessities
of the poor,
which are
26.
sacrifices
wherewith
God
'^ ^'
Adaninan.Vit.Columb.lib.iii.cap.31.
que auctor
edit.
="
Magni,
lib.
i.
cap. 9,
'^
15
Adainnan.Vit.Columb.lib.iii.cap.15.
Vit.Gall,
lib.
i.
cap.
Heb.
xiii. 16.
OF THE
\V0U^^11I1
Ol'
COD,
&:C.
551
is
well pleased,
first
we
and
our alms
by the
which,
will of
Sacrament.
as
is
it
is
first
from a
itself
principal
duty,
the
Sacrament
"offer
because therein we
a special sacrifice of praise and thanksgiving always God), and then communicated to the use of God's people. In the performance of which part of the service both the minister was said to give and the communicant to " receive the sacrifice ;" as well as in respect of the former part they were said to qffe7' the same unto the Lord. For they did not distinguish the sacrifice from the Sacrament, as the Romanists do now-a-days, but used the name of sacrifice indifferently, both of that which was offered unto God, and of that which was given to and received by the communicant. Therefore we read of "offering- the sacrifice" to God, as in that speech of Gallus to his scholar Magnoaldus, " ~^My master Columbanus is accustomed to offer unto
unto
the
Lord the
sacrifice
of salvation
to
in
brasen
it
vessels;"
of
sacrifice"
man,
as
when
is
said in one of
by his testament may bequeath a certain proportion of his goods for a legacy " to the priest that giveth him the sacrifice;" and of " receiving the sacrifice" from the hands of the minister,
Synod attributed unto St Patrick, " ^^He who deserveth not to receive the sacrifice in his life, how can it help him after his death .^" and in that gloss of Sedulius upon 1 Cor. xi. 33, " Tarry one for another,'''' that is, saith he, " until you do receive the sacrifice ;" and
as in that sentence of the
'^'^
in the British
man
antiquities, where we read of Amon, a nobleWales, father to Samson, the saint of Dole, in little Britain, that, " '"being taken with a grievous sickness, he
in
='
2 Cor.
viii. 5.
-^
Praeceptor
vasis JEneis
ferre salutis.
lib.
-''
ficium accipere,
illi
potest adjuvare?
12,
MS.
2
Invicem exspectate, id
usquequo
1
i.
cap. 19.
sive principis
sacrificium accipiatis.
-'
Sedul. in
Cor. xi.
Testamentum episcopi
Synod. Hibern. in
in vita sua
est,
commonitus
Vita
S.
juxta
morem
cium.
Canosacri-
Ex
num
-''
Qui
non merebitur
sis
552
r.KLIGIOX OF
THE AXCIEXT
TKKSII.
[chap.
was admonished by his neighbours, that according to the usual manner he should receive the sacrifice of the ComWhereby it doth appear that the sacrifice of munion." the elder times was like not unto the new Mass of the Romanists, wherein the priest alone doth all, but unto our Communion, where others also have free liberty given
unto them to
the altar.
^''eat
Again, they that are communicants in the Romish Sacrament receive the Eucharist in one kind only the priest in offering of the sacrifice receiveth the same distinctly both by
:
of drink;
which, they
tell
us,
'^^is
chiefly done " for the integrity of the sacrifice, and not of the Sacrament." For in the sacrifice, they say, " ^"the several elements be consecrated, not into Christ's whole person as it was born of the Virgin, or now is in heaven but the bread into his body apart, as betrayed, broken, and
given for us
of his
the
for
body
wine into his blood apart, as shed out remission of sins and dedication of the
which be conditions of his person, as he was in sacrifice and oblation." But our ancestors, in the use of their Sacrament, received the Eucharist in both kinds,
New
Testament;
not being
so
acute
as
to
discern
betwixt
the
the
things
that
and of the belonged unto the integrity of one to be took the they Sacrament, because in very truth
sacrifice
the other.
Thus Bede
Esfrid,
the
Kino; of
relateth
^Ho send a
a-dying;
departure
priest
that one Hildmer, an officer of Northumberland, entreated our Cuthbert that might " minister the Sacraments of
unto his
wife
that
then
lay
and
out
Cuthbert himself,
of this
life,
the Lord's body and blood," as ^-Herefride, Abbot of the monastery of Lendisfarne, who was the man that at that time ministered the Sacrament unto him, made report unto
28
'^^
Heb.
Id
fit
xiii. 10.
quam
sacrificii,
moriatur, visitet
eique Dominici
potissimum ob
non
15.
Acceptis a
me
sacramentis salutari-
bus
in
exitum
Rhem. Annotat.
communione munivit.
IV.]
>3
the same
Bede
who elsewhere
:
that
vita3,
Christique supinum
Sanguine munit
lest
iter:
any
man
of bread
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 by that which we read in the book of the Life of Furseus, which was written before the time of Bede, that " '^he received the
alone he might be said to have been partaker of the
Communion
of the holy body and blood," and that he was wished to admonish ^''the pastors of the Church that they should strengthen the souls of the faithful " with the spiritual
and the participation of the holy body 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 agreeable to the practice, not only of the nunneries founded beyond the seas, according to the rule of Columbanus, where the virgins " ^'received the body of the Lord, and sipped his blood," as appeareth by that which Jonas relateth but also of St of Domna, in the Life of Burgundofora Bridget herself, who was the foundress of the monastery of Kildare, one of whose miracles is reported, even in the latter legends, to have happened when she was about to " drink out of the chalice" at the time of her receiving
food of doctrine,
and blood:""
or
of
of
the
Eucharist.
in
Which
they
that
list
to
look
after
may
like.
find
the
collections of
Capgrave,
'"
'*
3fj.
'"'
cum
suis
viduis
fidelibus
tantum
sanguinis communionem.
Vitse Fursei.
^*
Auctor antiqu.
tos.
animas fidelium ad
lamentum
spirituali
^^
Quadam
ex
his
nomine Domna,
accepisset ac Jon. Vit. Burgun-
eas
cum jam
sanguinem
dof.
corpus Domini
liba^set.
554
But,
alleged
[cHAP.
you
will
say,
these
testimonies
that
have been
against
make
not so
much
they
make
;
us
seeing they
Supper,
blood,
my
or
my
in what sense and after what conceived to be his body and be manner these things must to be little question, if men which there needed blood. Of consideration these two their into would be pleased to take never doubted of by the ancient, and which were things,
him.
The
question only
is,
in
the
context
of the
Gospel.
First, That the subject of those sacramental propositions delivered by our Saviour, that is to say, the demonstrative
have reference to no other substance but held in his sacred hands, namely, bread then which he that and wine, which are of so different a nature from the body and blood of Christ, that the one cannot possibly in proper
particle this, can
sense
reason
be said to be the other, as the light doth force the Romanists themselves
in the predicate,
of
to
common
confess.
Secondly, That
propositions,
there is not mention made only of Christ's body and blood, but of his body broken and his blood to shew that his body is to be considered here apart, shed not " as it was born of the Virgin, or now is in heaven," and his blood but as it was broken and crucified for us likewise apart, not as running in his veins, but " as shed
; ;
out of his body," which the Rhemists have told us to be " conditions of his person as he was in sacrifice and oblation."
And
lest
we should imagine
that
his
wise to be considered in the Sacrament than in the sacrifice, in the one alive, as it is now in heaven, in the other dead, as
it
cross,
not only
the minister
in
offering,
but
this
IV.]
555
bread and drink this cup, do shew the Lord^s death until
he come.
as
Our
as
elders,
surely,
that
held
the sacrifice to be
speak),
in sacrifice and oblation." body be presented as broken and lifeless, and his blood as shed forth and severed from his body, and it be most certain that there are no such things
the
now
is
confessed on
all
hands
then must
The
offer
^^Rhemists indeed
sacrifice Christ
us, that
and
daily,
this
mystery and sacrament dieth." Further than they durst not go; for if they had said he died really,
" he
make themselves
daily killers
Rom.
If,
vi. 9,
710
more.
body of Christ, in the administration of the Eucharist, be propounded as dead, as hath been shewed,
then, the
and die
ment,'"
it
be thought to be contained under the "in sacrament and mystery.''" in past such as times were said to have received the And sacrifice from the hand of the priest, what other body and blood could they expect to receive therein, but such as was suitable to the nature of that sacrifice, to wit, " mystical
how can
and sacramental
with
his
.f'"
whom
Gelasius,
Bishop of Rome,
the
title
Synod of seventy
bishops,
giveth
of
spicuous
Sedulius," and Hildephonsus Toletanus of the " ^^good Sedulius, the evangelical poet, the eloquent orator,
catholic writer,")
is
and the
by Trithemius and
our
-
others sup-
^^
Sedulius of Scotland, or
Rhem.
in
"
Venerabilis
Sedulii
Paschale
sub Gelasio.
""
omnes
radiavit lin^'ita
Excus. Basil,
f;ua Seduli.
Venant. Fortunat. dc
ann. 1528.
S. Martini, lib.
556
[chap.
Epistles,
upon St Paul's
although I have forborne hitherto to use any of his testimonies, because I have some reason to doubt whether he were the same with our Sedulius or no. But Coelius Sedulius,
whatsoever countryman he was, intimateth plainly that the
things offered
in
the Christian
:"
sacrifice
are
" the
fruit
of
Ordine Melchisedech, cui dantur raunera semper Quae sua sunt, segetis fructus, et gaudia vitis.
Or, as he expresseth
vine."
it
in
his
prose,
Of Melchisedech, according to whose order Christ, and he only, was Priest, our own Sedulius writeth thus: " '^ Melchisedech offered wine and bread to Abraham for a 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 commemoration 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;
first
lib. iv.
et
Id. Pros,
Suam niemoriam nobis reliquit, quemadmodum si quis peregre proficiscens aliquod pignus ei quem diligit dere^^
cap. 14.
IMelchizedech vinum et
panem obtucorpus
in cruce
Abraham,
in figuram Christi
Cor. xi.
cramentum
ne
calicis, et
quod
Nos vero
in
commemorationem DoId. in
Hcb.
x.
in ara crucis.
Claud,
lib. iii. in
Matt.
IV.]
5/>7
"
to
up the body
at
itself
upon
I
of the cross."
that in
Where
the
first
sight
did
verily
think,
my
transcript,
corporis
being mis-
comparing it with the found that the author I copy, my original, Avhence I took after ''"before and both used speaking of retained the manner unto signified thing the of name the giving his time, in
afterwards
'^'
the sign, even there where the direct intention of the speech
was
expressly
For he doth one from the other. " the Sacrament of the body"' which was delivered unto the disciples, from " the body itself" which was afterwards offered upon the cross; and for the sacramental relation betwixt them both, he rendereth this reason: " '-Because bread doth confirm the body, and wine
to
distinguish
the
distinguish
in the flesh,
is
mystically
the
body of
Christ,
the
other
to
his
blood."
Sacrament is in its own nature bread and tvine, but the body and blood of Christ by mystical relation, was in effect the same with that which
Which
doctrine of his,
that
the
long afterwards
Ireland delivered by Henry in of Baltinglas, ^Hhat " the body of Christ in the Sacrament of the altar was only a looking-glass to the
was here
Crump,
the
monk
body of Christ
fully maintained
in
heaven
:"
yea,
and within
in a
fifty
or three-
by Johannes Scotus,
argument,
posely
when it was alleged and extolled by Berengarius, Pope Leo the Ninth, with his Bishops, assembled in Synodo Vercellensi, Anno Domini
wrote of that
that
which was 235 years after the time that Claudius Commentaries upon St Matthew, had no other means to avoid it but by flat ^* condemning of it. Of what great esteem this John was with King Alfred, may be seen
1050,
wrote his
''''
Quod
est
mento
Christi
solum
coelo.
speculum ad
corpus
in
Ex
Actis Willielmi
sive
Bertra-
Crumpe, ann.
''
1384, qute
MStahabeo.
Quia panis corpus confirmat, vinum vero sanguinem operatur in came ; hie
^-
lectus
ac damnatus.
Lanfranc.
de
558
in
[CHAI'
William
Westminster, and other writers of the English history. The king himself, in the preface before his Saxon translation
of St Gregory's
in
Pastoral,
professeth
that
he
was holpen
work by '^John, his mass-priest. By whom if he did mean this John of ours, you may see how in those days a man might be held a mass-priest, who was far enough from thinking that he offered up the very body and blood
that
really present under the forms of bread and which is the only Mass that our Romanists take knowledge of. Of which wonderful point how ignorant our elders were, even this also may be one argument, that the author of the book of the Wonderful Things of the Holy Scripture,
of
Christ
;
wine
is now esteemed be the wonder of all wonders. And yet doth he profess, that he " ^''purposed to pass over nothing of the wonders of the Scripture, wherein they might seem notably to swerve from the ordinary administration in other things."
CHAPTER
V.
OF CHRISM, SACRAMENTAL CONFESSION, PENANCE, ABSOLUTION, MARRIAGE, DIVORCES, AND SINGLE LIFE IN THE CLERGY.
That
the
Irish
Mid
baptize
their infants
without any
Bernard reporteth, that Malachias in his time, which the days of Lanfranc and Pope Hildebrand, did *' ^of the new institute the most wholesome use of confession, the sacrament of confirmation, and the contract of mar-
And
was
after
^*
Johanne minum
Praefat.
mafpe
Gregor.
pfieopp.
Pastoral.
Lanfranc.
;
jElfred.
in
MS.
in
Bibliotheca Cottoniana
Saxonic.
*^
Praesertim
cum
ex mirabilibus scrip-
ture dominicEB
in aliis videntur.
lib.
'
De Mirabilib. Scriptur.
ii.
apud Baron, ann. 1089, num. 1(J, ubitamen sive male habetur pro sine. ^ Usum saluberrimum confessionis, sacramentum confirmationis, contractum conjugiorum, qua; omnia aut ignorabant aut negligebant, Malachias de novo instituit.
Quod
V,]
559
riages; all
he
saith,
the
ignorant
of,
or
did
neglect.""
Which,
for
the
matter of
Confession,
may
copies
receive
testimony of Alcuinus,
as
other
read,
religious
conversation
who, writing unto the Scottish, or, Gothish, and commending the of their laity, who " ^in the midst
condemneth notwithstanding another custom which was said to have continued in that country for " *it is said," quoth he, " that no man of the laity will make his confession to the priests, whom we believe to have received from the Lord Christ the power of binding and loosing
:
They had no
tliat
they ought
;
to
unto a priest
all
the
sins
they
could remember
faults, as
they
did,
no
recovery,
they might
be made partakers
herein,
we
are
to
of
by whom Languedoc in
France, where Alcuinus lived, sure we are that this was the
Scottish and Irish. So we read of one Fiachna or Fechnaus, that being touched with remorse for some offence committed by him, he fell at St Colme's feet, lamented bitterly, and " ^confessed his sins before all
that
the holy man, weephave returned this answer " "Rise up, son, and be comforted; thy sins which thou hast committed are forgiven because, as it is written, a contrite
Whereupon
is
said to
and an humbled heart God doth not despised We read also of Adamnanus, that being very much terrified with
^
Inter
mundanas occupationes
castissi-
''
mam
H.
*
peccata
Vit.
Dicitur vero
MS.
"
Surge,
qua;
fili,
et
consolare
dimissa sunt
quia,
velle
confessionem
dare
tua,
commisisti, peccamina,
Cor contritum
Ibid.
et
humi-
credimus.
Ibid.
; :
560
[cHAP.
youth,
might be shewed unto him he confessed and entreated that he would give him counsel, whereby he might flee from the wrath of God that was to come." Now the counsel commonly given unto the penitent after confession was, that he should wipe away his sins " by meet
his
guilt, fruits
way of
prescribed by our Cuthbert. For penances were then exacted as testimonies of the sincerity of that inward repentance, which was necessarily required for obtain-
been
to the
taking
the
away of
the
guilt,
and
temporal punishment
;
which
in
is
later
Romanists.
a
One
held
old
in
penitential
this
Canon we
find
laid
down
is
Synod
:
" "A Christian who hath killed a man, or committed fornication, or gone unto a soothsayer after the manner of the Gentiles,
shall
do a year of penance
when
These
penance
is
witnesses,
and afterward he
generally
Bishops did
take order,
we
see,
according
that
the
to
the
discipline
used in
;
those
times,
penance
should first be performed and when long and good proof had been given by that means of the truth of the party's repentance, they wished the priest to impart unto him the Whereas by the new device of sacrabenefit of Absolution. mental penance, the matter is now far more easily transacted by virtue of the keys the sinner is instantly of attrite made contrite^ and thereupon as soon as he hath made his con-
sibi
sperabat
salutis
posse demonstrari,
cationem
annum
poenitentiaagat
impleto
ira.
Bed. Histor.
lib.
iv.
tibus veniat
anno
poenitentije,
resolvetur a sacerdote.
Synod.
Patricii,
Auxilii et Issernini
MS.
in Bibliotheca
tentiae
cap. 27.
; ;
V]
561
after this some upon better consideration may be converted into pence; and so a quick end is made
sorry
penance
is
imposed, which
of
many
But
a foul business.
for the right use of the keys
office""
we
fully accord
with
which was given unto the Apostles, " is now in the bishops namely, that and priests committed unto every church having taking knowledge of the causes of such as have sinned, as many as they shall behold humble and truly penitent, those they may now with compassion absolve from the fear
:
of everlasting death
sist in
may
be bound over unto never-ending punishments." And in thus absolving such as be truly penitent, we willingly yield that the pastors of God's Church do " remit sins after" their manner, that is to say, ministerially and improperly;
declare to
so that the privilege of forgiving sins properly
and absolutely
Which is at large set be still reserved unto God alone. out by the same Claudius, where he expoundeth the history of the man sick of the palsy that was cured by our Saviour,
in
the
ninth
of
St
Matthew:
for,
following
Bede upon
that place,
"The
Avho
also forgiveth
by them
to
whom
is
he hath
given
And
God And
^0
therefore
They render
true testimony
unto
but
in
"
again,
denying the person of Christ they are deceived." '"If it be God that, according to the Psalmist,
dimittere peccata quasi
presbyteris
Deus potest.
;
VeId. in
sed per-
committitur
Christi
lib.
i.
negando falluntur.
tium
causis,
jam
a timore
Si et
Deus
est,
juxta Psalmistam,
mortis miserantes
absolvant
qui quantum distat oriens ab occasu elongavit a nobis iniquitates nostras, et Filius
quos vero
stere
pliciis
obligandos insinuent.
ii
Claud, in
Deus
INlatth. lib.
hominis
ut et
homo
Christus
scribfe,
quia
nemo
di-
Deus
potest
per divinitatis sure potentiam peccata dimittere possit ; et idem Deus Christus per
mittendi
tribuit
potestatem.
Et
ideo
Christus vere
Deus
NN
562
IJIISH.
[cHAT.
removeth our sins as far from tis as the east is distant from the west, and the Son of man hath power upon earth to forgive sins ; therefore he himself is both God and the Son
of
his divinity, forgive sins
Christ might, by the power of 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 sort holding his peace he speaketh. By the same majesty aud power whereby I behold your thoughts, I can also forIn like manner doth the author of give sins unto men." 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
:
man
that both
the
man
;
things."
With whom,
for
the
property
of beholding the
:
" '^God alone can know the hidden things of men." " '^To know the hearts of men, and to discern the secrets of their mind, is the privilege of God alone." That the Contract of Marriages was either unknown or neglected by the Irish before Malachias did institute the same anew among them, as Bernard doth seem to intimate, is a thing almost incredible; although ''Giraldus Cambrensis doth complain, that the case was little better with them
after
the
time of
Malachias
also.
The
licentiousness
of
was such as may easily induce us to believe that a great both neglect and abuse of God's which enorordinance did get footing among this people mities Malachias, no doubt, did labour to reform, and withal, peradventure, brought in some new matters not
:
'^
Ostendit se
Deum,
'^
Deus
hominum
Dei est,
sol-
occulta cognoscere; et
quodammodo
ta-
scire.
'^
cens loquitur
tia
Eadem
majestate et potenet
solius
Id. ibid,
Nondum
;
In paralytico a quatuor
ei
viris portato,
vunt
nondum matrimonia
Girald.
contrahunt
Dum
Camb. To19.
iii. cap.
tationibus in ore
Dei omnia
lib.
7-
scrutantis
S.
thricum
respondetur.
Scriptur. lib.
Auct.
iii.
de Ulirabilib.
Baronium,
num.
13
cap.
563
known here before, as he was very desirous his countrymen should generally conform themselves unto the traditions and customs of the Church of Rome. But our purpose is here
only
times
to
;
deal
in
with
the
doctrine
which, first, that marriage was not held to be a Sacrament, may be collected from '^Sedulius, who reckoneth
it
among
those
things
which are
"
gifts
indeed,
but not
spiritual."
Secondly,
refer
" "neither
nor more than the law speaketh ;" and particularly against matching with " the wife of the deceased
the
point so
much
questioned in
the
is
King Henry
:
there urged
of his
shall
" The brother may not ascend into the bed deceased brother, the Lord having said. They two
Therefore the wife of thy brother
find
also,
is
be one fiesh.
sister."
thy
did
Whereupon we
martyrdom
for
that
our
Kilianus
an incestuous and that Clemens Scotus, for maintaining the contrary, was both by ^^Boniface, Archbishop of Mentz, and the "^Council held at Rome by Pope Zachary in the year 745, condemned as a bringer in of Judaism amongst Christians. Yet how far this
suffer
"Missolving
such
marriage in Gozbertus,
Duke
of Franconia;
condemned opinion of his prevailed afterward in this country, and how foul a crime it was esteemed to be by others abroad, notwithstanding the Pope doth now by his bulls of dispensation take upon him to make a fair matter of it,
'^
Huca-
donum quidem
ut nuptiae.
'^
Sedul. in
Rom.
i.
Vit. Kiliani,
p.
Tom.
De
consanguinitatein conjugio.
In-
Henr. Canisii,
-^
telligite
plus.
Quod autem
esse
ut
si
voluerit
viduam
Boni-
fratris defuncti
accipiat uxorem.
MS.
Audi
decreta
fac. Epist.
ad Zachar.
Tome
iii. Concil.
Synodi
super
istis.
part.
-'
I.
Inferens
Christianis
Judaismum,
accipere
Domino
dicente,
Erunt duo
in carne
dum
praidicat fratris
defuncti
ii.
una.
Ergo uxor
tua
est.
uxorem.
Concil.
Roman,
sub Zachar.
ibid. p. 383. e.
NN
564
[CHAV.
not
only
to
the
faith,
but
also
unto
common
do,
say
places
throughout
Ireland
their
and
not
cleaving herein
marrow, but
to
virtues."
we read
Sedulius, that
"
^^it
is
And
in the
St Patrick, "
wife but
^''It
for the
cause of fornication.
As
if
if
this cause"
he may.
the
" Whence
he marry another,
they forbid
this
it
were
after
death of the
former,
not."
Who
is
they
second marriage,
not there
That St Patrick himself was of another mind, would appear by this constitution following, which in another " '^^If ancient Canon book I found cited under his name:
any man's wife have committed adultery with another man, he shall not marry another wife as long as the first wife If peradventure she be converted, and do shall be alive.
and she shall serve him in Let her for a whole year do the place of a maid-servant. and and water, that by measure; neither penance in bread bed together." the same let them remain in
penance, he shall
receive
her,
'*
est,
Non
uxorem
si
nisi
ob causam fornicationis
ac
dicat,
ob
hanc causam.
velut post
Hiberniam
fratrum
defunctorum
turpiter eas
;
MS.
cum
uxorem
Si forte
dum
incestuose cognoscunt
veteris in
cortici
alio
quamdiu viva
cipiet
et
uxor prima.
quam virtutibus imitari volentes. Girald. Camb. Topograph. Hibern. Distinct, iii.
cap. 19.
-*
eam,
et serviet ei in
vicem
ancillas
Non
licet
secundum
1
praeceptum
annum integrum in pane et aqua per mensuram poeniteat nee in uno lecto permaneant. Ex libro Canonum Cottoni;
Domini
ano, titulorum
Lxvi.
fornicationis.
Scdul. in
Cor. vii.
^]
56^
was generally imposed upon the clergy, For in the Synod held by St Pa-
their
wives shall
and Isserninus, there is a special order taken not walk abroad with their heads
St
uncovered.
And
Patrick
himself
confesseth,
his
at
leastso,
goeth
under
name
saith
his life,
agree
and to his grandfather Potitus, a priest. For that was no new thing then among the Britons, whose bishops therefore Gildas doth reprehend, as for the same cause he did the chief of the laity, that they were not content to be the husbands of one, but of many wives, and that they corrupted their children by their evil example; whereas " ^"the chastity of the Fathers was to be esteemed imperfect, if the chastity of their sons were not added thereunto." Nennius, the eldest historiographer of the Britons which we have after him, who in many copies also beareth his own name, wrote that book which we have extant of his ;" to " ^' Samuel the child of Benlanus the priest, his master counting it a grace rather than any kind of disparagement unto him to be esteemed the son of a learned priest. Which maketh him, in the verses prefixed before the work, to say,
^'^
after I find
some
partial eclipse
and the
first, I
among
it
is
-8
Quicunque
clericis,
ab ostiario usque
3'
Sic
inveni
ut tibi
Samuel,
infans
ad sacerdotem, sine tunica visus fuerit, &c. et uxor ejus si non velato capite ambulaverit
et
;
pagina
scripsi.
nelmensi.
3-
Auxil. Issernin.
filium
"'
quondam
Nenn.
Potiti
presbyteri.
S.
Patricii Confessio.
MS.
erit,
MS
''^
in
Bibliotheca.
i.
cap.
filius
nominata.
566
ordered,
[chap.
with a
by
her,
after-
ward^ having received the order of priesthood, should have another son by the same woman, the former son should enjoy
his father's whole estate, without being
bound
to divide
the
his
other
brother.
Yet
their
so
held
out,
content their
alone,
should
succeed them
temporal estate
which abuse Giraldus also Cambrensis ^''complaineth to have been continued in Wales unto his time, and out of ^"^Hildebertus Cenomanensis
:
inferreth, ^'that
little Britain also; whence he was of old common to the whole British nation, as well on this side as on the other side of Whereunto for Ireland also we may add the the sea." letters written by Pope Innocent the Third unto Johannes
"
this vice
Salernitanus
the
Cardinal,
his
legate,
'^for
abolishing the
custom
there,
succeed their
benefices.
3*
whereby sons and grandchildren did use to fathers and grandfathers in their ecclesiastical
postea
ille
naciter invaluit
quod
et
nem
votum consecrationis filium haberet de eadem fcemina, prior lilius non debet partiri cum filio post nato. Ex Legib. Howel Lha, MS.
accipiens,
post
tanquam
hsereditate possidentes et
poUu-
Id. in Dialogo
i.
MS.
Patr.
in Bibliotheca Cottoniana.
^^
Hildebert. Epist.
II.
I.
lxv. ad HonoBiblioth.
filii
eccle-
rium
part.
^^
CTomo
xii.
sias obtinent,
non
Colon.)
possidentes
quia,
si
et
Ex
praelatus
alium eligere
et instituere
vitium
toti
antique
in utro-
commune
que.
3"
fuisse.
Camb.
Cambria,
MS.
Successianis
et
Cardinalium, p. 515.
VI.]
567
CHAPTER
VI.
What
the
and not the regulars, whereof there was a very great number in Ireland; because here " 'almost all the prelates were wont to be chosen into the clergy out of
seculars,
monasteries."
in
it
were so
many
colleges
be
with
able
ministers.
The
benefit
whereof was not only contained within the limits of this island, but did extend itself to foreign countries likewise. For this was it that drew ^Egbert and Ceadda, for example,
into
life
and continency, and meditation of the holy Scriptures :*" and hence were those famous monasteries planted in England by Aidan, Finan, Colman, and others, unto which " ^the people flocked apace on the Lord's day, not for the feeding of their body, but for the learning of the word of God," as Bede witnesseth. Yea, this was the principal means whereby the knowledge both of the Scriptures and of all other good learning was preserved in that inundation of barbarism, wherewith the whole West was in a manner over" Hitherto," saith ''Curio, " it might seem that whelmed.
in prayers
'
praelati
de moGirald.
Hactenus
in
videri
poterat
nasteriis in
clerum
electi sunt.
cum
Distinct.
servasset
aliquo
mundi angulo.
adhuc
et honestatis
ne divinarum scripturarum vitam sedulus agebat. Bed. Hist. lib. iv. cap. 3.
^
Sed
et
quod nullus fuerit in ultimis illis mundi iinibus armorum terror, &c. Et summam possumus ibi conspicere et adorare Dei bonitatem ; quod in Scotis, et locis ubi nemo putasset, tam numerosi
coaluerint
cretus.
sub
strictissima
disciplina
ii.
Jacob.
Curio,
lib.
Rerun)
conflucbant.
Id. lib.
iii.
Chronologic.
568
the
studies
[cHAF.
wisdom should quite have perished, unless a seed in some corner of the world. Among the Scottish and the Irish something as yet remained of the doctrine of the knowledge of God and of civil honesty because there was no terror of arms in those utmost ends of the world. And we may there behold and adore the great goodness of God, that among the Scots, and in those places where no man would have thought it, so many great companies should be gathered together under a most strict discipline."" How strict their discipline was, may appear partly by the Rule, and partly by the Daily Penances of Monks, which are yet extant of Columbanus's writing. In the latter
God had
reserved
of these, for
the disobedience of
monks
" ^If any brother be disobedient," he shall fast " two days, with one biscuit and water. If any say, I will not do it, three days with one biscuit and water. If any murmur, two days with one biscuit and water. If any do not ask leave or tell an excuse, two days with one biscuit and water and so in other particulars. In his Rule, these good lessons doth he give unto his monks, among many others That " "it profited them little if they were virgins in body, and were not virgins in mind :"" that they " 'should daily profit as they did daily pray and daily read:" that "**the good things of the Pharisee being vainly praised, were lost, and the sins of the publican being accused, vanished away and therefore that a great word should not come out of the mouth of a monk, lest his great labour
prescribed:
;"''
:
not taught to vaunt of their and works of supererogation, or to argue from thence, as Celestius the Pelagian monk sometime did, that " "by the nature of their free-will they had such a
should perish."
They were
state of perfection
'
Quotidie proHciendum
est, sicut
dies
uno paxmate
et
aqua.
Si quis dicit,
j
tidie
orandum, quoddieque
5.
est
quolegendum.
perie-
tres dies uno paxmate et aqua, murmurat, duos dies uno paxmate Si quis veniam non petit, aut et aqua. dicit excusationem, duos dies uno paxmate Columban. lib. de Quotidianis et aqua. Poenitentiis Monachor. cap. 10, 31 S. in
Non faciam,
Ibid. cap.
"
Si quis
PharisEei
Non
monasterio S. Galli.
"
Quid
sit
prodcst,
si
r
virgo corporc
Id, in
sit, et
arbitrii
non
virgo mcntc
8.
Regula Mo-
plus ctiam
quam prjeceptum
est
faciapicric-
nachor. cap.
mus
; ;
VI.]
569
possibility of not
that
;
they
petual virginity, which is not commanded, whereas for not sinning it is sufficient to fulfil the precepts." It was one of the points which Gallus, the scholar of Columbanus,
delivered
in his sermon preached at Constance, that our Saviour " '"did so persuade the Apostles and their followers
upon the good of virginity, that yet they should was not of human industry, but of divine gift." And it is a good observation which we read in Claudius, that " "not only in the splendour of bodily things, but also in mournful abasing of one''s self, there may be boasting and that so much the more dangerous, as it deceiveth under
to lay hold
know
it
the
name of the service of God." Our monks were religious indeed, and not
in
name only
far
from the hypocrisy, pride, idleness, and uncleanness, of those evil beasts and slothful bellies that afterward succeeded
in their room.
Under colour
of forsaking
all,
all unto themselves, nor under semblance of devotion did they devour widows'' houses they held begging to be
:
hook
no point of perfection, but '"remembered the words of our Lord Jesus, how he said, It is a more blessed thing to
give rather than to take.
offers
When King
Sigebert
made
large
unto Columbanus and his companions to keep them within his dominions in France, he received such another
answer from them as '^Thaddaeus, in the Ecclesiastical History, is said to have given unto Abgarus, the governor of Edessa: " "We who have forsaken our own, that according
to
the
commandment
to
we
of the Gospel we might follow the embrace other men's riches, lest pershould prove transgressors of the divine
quo sub nomine
f !laud. lib.
'2
'''
que virgimtas, qua? praecepta non est, cum ad non peccandum praecepta implere sufficiat.
servitutis
Dei decipit.
i.
in
Matt.
Trws
Aug. de
Ipsis Apostolis et
eorum sequacibus
TCI
dXXorpLa
\i]\J/6ixeda
Euseb. Histor.
ita
bonum
suasit, ut
tria;,
ut
secundum
seque-
S. Gallus,
cvangelicam jussionem
ne
Dominum
in
'
Non
in solo reruni
corporcarum nitorc,
co pcriculosiorenij
forte prjevaricatorcs
simus divini
Vit.
mandati.
lib.
i.
M'alafrid.
Strab.
Galli,
et
cap. 2.
570
[cHAP.
will
commandment."
say.
How
then did
telleth
these
us,
men
live
you
" '^some of them wrought in the garden, others dressed the orchard, Gallus made nets'" and took fish, wherewith he not only relieved
Walafridus Strabus
that
his
own company, but was helpful also unto strangers. So Bede reporteth of Cuthbert, that when he retired himself
^*^
unto an anchoretical life, he " first indeed received a little 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, after the example of the fathers and therefore entreated that instruments might be brought
till
the
earth,
Incultam pertentat
humum
proscindere ferro,
glebis.
Et
spem credere
^^
and Bonifacius of ''Livinus, and Theodorus Campidonensis, or whosoever else wrote that book, of ~" Gallus, Magnoaldus, and the rest
like
The
doth he relate of
Furseus,
by
rule
the
is
labour
of their
laid
generally
the
in
^^
Apostle's
the Life
of
work
own
bread.''''
started
bread, and count it a high of other men's bread, begging by point of sanctity rightly be termed begging. may take if yet the course they Archbishop of famous that For, as Richard Fitz-Ralph,
refuse
to
eat
their
own
to live
Armagh, objected
'*
to
their
faces,
before
the
Pope himself
Vide Hist.
alii
arbores
pomiferas excoluerunt;
texebat
retia,
B. vero Gallus
&c.
et
"
17.
18
'"
j
Id. in
Carm. de
iii.
cap. 19.
Et primum quidem pennodicum ab eis panem, quo vesceretur, accipiebat, ac suo bibebat e fonte ; postmodum vero propriomanuumlaborejuxtaexemplapatrum Rogavit vivere magis aptum ducebat.
ergo
aff'crri
i"
-"
Theod. Campid.
2 Thess.
12.
Vit.
Magni,
lib.
i.
--
Qui
in nionasteriis degunt,
cum
si-
sibi
excrccrct, et triticum
quod
screrct.
Bed.
Fursei.
VI.]
571
and his cardinals in ~^his time, (and the matter is little amended, I wis, in ours), "scarce could any great or mean man of the clergy or the laity eat his meat, but such kind of beggars would be at his elbow not like other poor folks,
;
at
the gate or
the door
(as Francis
command and
teach
them
in
his testament)
by begging,
but without shame intruding themselves into courts or houses, and lodging there, where, without any inviting at all, they
and not what they do find among them carry away with them either wheat, or meal, or bread, or flesh, or cheeses, although there were but two in an house, in a kind of an extorting manner, there being none that can deny them, unless he would cast
eat
and drink
that
renowned
primate,
whose
anniversary
memory
celebrated in Dundalk,
and buried, by the name of St Richard, publicly deliver in the year 1357, at the Consistory of Avignon ; where he stoutly maintained, against the whole rabble of the friars, what he had preached the year before at Paul's Cross unto the people; namely, " ~^That our Lord Jesus Christ, although in his human conversation he was always poor," " ^'^yet did he never voluntarily beg himself," " ^^nor taught others so to do," " ^'but taught the plain contrary :" and "~'^That
^3
Jam enim
istis
in
temporibus non
in clero et
erat,
poterat
populo aut vix cibum sumere, ubi tales non aftuerunt mendicantes ; non more pauperum petentes ad portas vel ostia humiliter eleemosynam (ut Franciscus in testamento prsecepit et docuit) mendicando ; sed curias sive domes sine verecundia
penetrantes, et inibi hospitantes, nulla-
p. 104, 105.
"^
Secunda conclusio
erat,
quod Domi-
Ibid. p. 107.
fuit,
Tertia conclusio
docuit
quod Christus
mendicare.
nunquam
27
spontanee
Ibid. p. 121.
Quarta conclusio
spontanee
fuit,
quod Dominus
Ibid,
dome non
fuerint nisi
homines
p. 123.
28
mendicare.
quisquam poterit denegare, nisi verecundiam naturalem abjiciat. Rich. Armachanus, in Defensorio Curatorum, p. 5B,
eis
.57,
Quinta conclusio
prudenter
et
erat,
potest
sancte
edit. Paris,
cum
ve-
men-
tere editione
"*
Ascensiana.
erat,
Prima conclusio
quod Dominus
to,
572
no
[cHAP.
man
perpetual
of voluntary beggary
and disciples, by the Church and by the holy Scriptures, was both dissuaded and also reproved." His countryman Henry Crump, a monk of the Cistercian
steps,
order
in
Baltinglas,
not
long
after,
treading
in
his
was accused for delivering in his determinations at Oxford, that " ^'^the friars of the four Mendicant orders are not nor ever were instituted by God's inspiration ; but that contrary to the general Council of Lateran, held under Innocent the Third," which prohibited the bringing in of any more new religious orders into the Church, " and by feigned and false dreams, Pope Honorius, being persuaded by the friars, did confirm them ;" and ^"that " all the
doctors which did determine for the
afraid
to
friars''
side
were either
lest
their
demned by the friars that had gotten to be inquisitors, or said. As it seemeth, or proceeded only by way of disputation, and not of determination because if they had spoken
;
the
truth
plainly
in
friars
would have persecuted them, as they did persecute the holy Which Crump himself found afterdoctor Armachanus." wards to be too true by his own experience for he was forced to deny and abjure these assertions in the house of the Carmelite Friars at Stanford, before William Courtney, Archbishop of Canterbury, and then silenced, that he should not exercise publicly any act in the schools, either by read;
ing,
preaching, disputing, or determining, until he should have a special licence from the said Archbishop so to do. But to leave the begging friars, being a kind of creain
Thoma
^"
Ibid.
rum, quern
MSum
habeo.
doctores determinantes
Quod omnes
Paris,
e capitulo
Dudum,
vel
ann. 1512.
^^
libri
Quod
de quatuor ordinibus
hasreticffi pravitatis
,
Mendicantium non sunt nee fuerunt Domino inspirante instituti ; sed contra Concilium generalc Lateranense sub Innocentio
damnarentur
vcl
si
vel dixerunt,
Crump,
num.
Ibid.
VI.]
573
tures
after
unknown
Christ,
to
the
to
Church
for
twelve
and
find
it related of our Brendan, that he " ^'governed three thousand such monks, who by their own labours and handy-
their
living; :"
which
ajjreeth
well
:
with that
ought to be fed and clothed by the labour of his own hands." Neither was there any other order observed in that famous monastery of Bangor, among the Britons, "^^ wherein there is said to have been so great a number of monks, that
the
monastei'y
the
being divided
into
seven portions,
together
all
with
rectors
appointed
over
them,
to live
none of
those
;
them
all
by
the labour
of
own hands."
to
From
said
Tuy Gwyn, or White-house, which is have been about the year 1146, the setter-forth of the ^* Welsh Chronicle observeth, that there were no abbeys
unto the erection of
the Britons.
in Ireland in
among
Bishop Colman founded the monastery of Limerick, for the entertainment of the English, where they " ^did live according to the example of the reverend Fathers," as Bede writeth, " under a rule and a canonical abbot, in great continency
Here
of Magio,
the ^^county
and sincerity, with the labour of their own hands." Like whereunto was the monastery of Mailros also, planted by Bishop Aidan and his followers in Northumberland, where St Cuthbert had his education, who affirmed that " ^'the life of such monks was justly to be admired, which were
^'
sibi
3^
ipsi laboribus
35
ad ann. 13/0.
3"
Angl.
33
cap. 25.
oportet
Monachum
labore maninim
Vit. S. Brendani.
sub regula
abbate canonico, in
magna
suarum
vesci et vestiri.
S3 In quo tantus fertur fuisse numerus monachorum, ut cum in septem portiones esset cum praepositis sibi rectoribus monasterium divisum, nulla harum portio minus quam trecentos homines haberet, qui omnes de labore manuum suarum
manuum
^^"I
vivunt.
'^'*
^^^'
^~
j
miranda, qui abbatis per omnia subjiciuntur imperiis, ad ejus arbitrium cuncta
vigilandi, orandi, jejunandi, atque ope-
vivere solebant.
lib.
ii.
Bed.
Vit.
cap. 2.
574
in
all
[cHAP.
to
the
commands
ordered
the
times
of their watching,
to his direction
:"
praying,
fasting,
manuumque laborem
Ad votum
(for of their watching and praying no question made, and of their working we have already spoken sufficiently), by the Rule of Columbanus they were " ^' every day to fast and every day to eat," that by this means " *the enabling of them for their spiritual proficiency might be retained, together with the abstinence that did macerate the flesh." He would therefore have them " *' every day to eat, because they were every day to profit,*" and because " ^^abstinence, if it did exceed measure, would prove a vice and not a virtue."" And he would have them to fast every day too, that is, not to eat any meat at all (for other fasts were not known in those days) until even" *^Let the food of monks," saith he, be " mean, and ing.
As
there
is
it
may
to
"daily fasting" and "feeding" of them that lived according 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
29
Id.
Carm. cap.
20.
est, sicut
Quotidie jejunandum
reficiendum
5.
quoj
Ibid.
,
tidie
est.
Columb. Regul.
Synodus
Hiberniensium
dicit
In
cap.
*''
Domi-
Quia
cum
absti-
Canonum
Collectio,
" Ideo
tidie
*-
quotidie
edendum
est.
est,
quia quo-
MS.
in Biblio-
proiiciendum
Si
Ibid.
theca Cotton.
*^
enim
modum
abstinentia excesseerit.
Si quis ante
rit,
Ibid.
pane
et
aqua.
de
V,.]
575
any one, unless he were weak, did upon the Wednesday or Friday eat before the ninth hour," that is to say, before three of the clock in the afternoon, according unto our account, he should be punished with fasting "two days in bread and water :" and in Bede's Ecclesiastical History, that ^^such as followed the information of Aidan did upon In the same days observe their fast until the same hour. which history we also read of Bishop Cedd, who was brought up at Lindisfarne with our Aidan and Finan, that keeping a strict fast, upon a special occasion in the time of Lent, he did " ^'every day, except the Lord's day, continue his fast, as the manner was, until the evening; and then also did eat nothing but a small pittance of bread and one egg with a little milk mingled with water:" where, by the way, you may note, that in those days eggs were eaten in Lent, and the Sundays excepted from fasting, even then when the abstinence was precisely and in more than an ordinary manner observed.
But generally
it
by Claudius out of St Augustine, that " ^Hhe children of wisdom do understand, that neither in
is
well
noted
abstaining nor in
eating
is
there any
virtue,
tentedness
of
bearing
taking
the
want,
and
temperance
not
of which
the
use
but the concupiscence is to be blamed." And in the Life of Furseus the hypocrisy of them is justly taxed, that being " assaulted with spiritual vices, do yet omit the care of them, and afflict their body with abstinence;" who, " ^"abstaining from meats which God hath created to be
*''
Cujus exemplis informati, tempore quique viri ac foeminae consuetudinem fecerunt per totum annum,
illo, religiosi
'^
intelligere,
ducando
tate tolerandi
temperantia per
protelare.
5.
jejunium Bed.
abundantiam non se corrumpendi, atque opportune sumendi vel non sumendi ea,
cap.
quorum non usus sed concupiscentia reprehendenda est. Claud, lib. ii. in Matt.
'^^ Sunt nonnulli qui spiritualibus vitiis impugnantur, sed his omissis corpus in
"
Quibus diebus
jejunium
protelans,
et
cunctis, excepta
Do-
minica,
ad
nee
vesperam
juxta
morem
abstinentia affligunt.
'"
Vit. S. Fursei.
permodicum
unum ovum
gallinaceum
cum parvo
''''
lacte
Ostendens evidenter,
quos Deus ad percipiendum cum gratiarum actione creavit, abstinentes, haec nefanda quasi licita suhoc est, superbiam, avaritiam, munt
cibis,
;
Multi enim
576
[chap.
were lawful
namely,
to
pride,
covetousness,
envy,
this
false
witnessing, backbiting."
censure in one of his men, while they do feed on bread by measure, for very thing do glory without measure; while they use water, they are withal drenched with the cup of hatred ; while tliey feed on dry meats, they use detractions while they spend themselves in watchings, they dispraise others that
;
are oppressed with sleep preferring fasting before charity, watching before justice, their own invention before concord,
:
and
lastly,
man
before God.
Such
it
;
nesses
Gildas,
clusion,
are
as the cloth
this
who upon
wherewith
we
shut
up
is
this
whole
matter
without
"
^^
unprofitable
charity.
fast
They
are
therefore
the
God,
than
whence
they
know cometh
nor take
to
the
issue
in
of
life,
who
be
eat
no
flesh,
delight
secular
hereby
to
as
it
were
superior
others,
upon
whom
cum
cithara
Spiritus
sancti
miam.
*'
Ibid.
:
omnes
Hi dum
Ex
libro
Canonum
pane ad niensuram vescuntur, pro hoc ipso sine mensura gloriantur ; dum aqua
utuntur, simul odii poculo potantur
siccis
;
Cott. titulorum
-
lxvi.
Meliores ergo sunt
dum
ferculis
vescuntur,
vigiliis
detractionibus
utuntur;
dum
expendunt, alios
:
modum
somno
tati,
pressos vituperant
Jejunium
cari-
vigilias justitis,
propriam adinvenecelesife,
tionem
(f/.
concordise,
clausulam
anteponunt.
coram Domino soUicite quo sciunt exitum vitae ; quam illi qui carnem non edunt, nee prandiis secularibus delectantur, neque vehiculis
trinsecus nitidum
servantes, a
et
mo hominem Deo
tatur,
Horum
ceteris se putantes,
vn.]
5^'J
CHAPTER
VII.
OF THE CHURCH, AND VARIOUS STATE THEREOF, ESPECIALLY IN THE DAYS OF ANTICHRIST; OF MIRACLES ALSO; AND OF THE HEAD OF THE CHURCH.
Concerning
universal
the
Catholic Church
our
doctors
tauffht
God "
which from just Abel until the last of be born in the end of the world, as many saints as it hath brought forth, so many branches as it were hath it budded:" that " ^the congregation of the
Church,
shall
just
is
called
the
of the just:"
as,
that
kingdom of heaven, which is the Church " Hhe sons of the Church be all such
to
from the beginning of mankind until now, have attained be just and holy:" that *what is said of the body may
also
be said
of
the
members
and
of a
and
that
in as
this
respect,
" as
itself,
well
the
Apostles
title
all
believers,
the
Church
Scrip-
have the
that
pillar
given
them
in the
tures:"
body of Christ, and that which is gathered name of Christ without full and perfect virtues;" which, notwithstanding, by the warrant of the Apostle, may have the name of the Church given unto it, although it be "depraved with error:" that "''the Church is said not
is
and
truly the
in
the
Habet vineam, universam scilicet ecqua ab Abel justo usque ad ultimum electum qui in fine mundi nasci'
clesiam,
dicatur in membris,
tur in
cum
et
corpus dividacorporis,
Id. in
^
palmites misit.
^
Ecclesias vocat,
arguit depravatas.
Ex quo noscendum
;
et earn
rum.
^
iii.
Matt.
maculam
sit
;
aut rugam, et
Ecclesiae
filii
et earn qufe in
Id. lib.
ii.
virtutibus congregetur.
,
'
His
stolos
neque rugam
vitte.
dicitur,
respectu
i.
futurse
Sedul. in Ephes.
oo
578
to
[chap
to
respect
of the
life
come
:"
that
saith,
dishonour, (2 Tim.
20),
In a great house there are and some by this " 'great house he doth
as
some have thought, which in which the tares are mingled ivith the wheats that yet in "^the holy Church"" also " the evil are mingled with the good, and the reprobate with the elect ;" and that in this respect it
hath
resembled unto the wise and foolish virgins, as also to " ^the king's marriage, by which this present Church is ;" designed, wherein the good and the bad do meet together so that " 'in this Church neither the bad can be without the good, nor the good without the bad, whom the holy Church notwithstanding doth both now receive indifferently,
is
at their
to have been "so exceeding short in his time among the Britons in comparison of the other, that their " mother the Church in
The number
of the
manner did not see them lying in her own lap,'"* albeit " they were the only true sons which she had."" And for
but also defiled with if it were possible, her Redeemer might seem for a time utterly to have foris
Church sometimes
not only
afflicted,
"
"
'^the
and that in the raging times of antichrist Church shall not appear, by reason that the wicked
crete suscipit, et
discernit.
I\Iagnum domum non ecclesiam (licit, quidam putant, qua non habet maculam neque rugam ; sed mundum, in quo zizania sunt mixta tritico. Id. in 2 Tim. ii.
ut
^
postmodum
et
in egressione
Id. ibid.
si-
numeri habentur,
ut
eos
quodammodo
milis denuntiatur
in
bonis
recte
et
reprobi
cum
admixti sunt,
et
similis
virginibus
prudentibus
habet.
Gild. Epist.
ecclesia tantis
Claud,
lib.
iii.
in
Nonnunquam
genti-
Matth.
*
afflicta,
sed
designatur, in
veniunt.
'"
et
mali con-
ipsius earn
videretur.
'^
persecutoribus ultra
Id. lib.
iii.
modum
sasvientibus.
et
nunc
indis-
in
Matth.
VII.
579
meamore
that
in
not only
often and
more
of
wont
;
but, which
shall
the
working
the
miracles
as
also
inflict
torments
is
the
the
Apostle
,""
witnesseth,
saying.
working of Satan, with alt seduction, signs, and lying wonders namely, " '^juggling" ones, "as it was foretold before. They shall shew such
after
Whose coming
were possible, the very elect should, be power as Jamnes and a fantastical Mambres wrought withal before Pharaoh. " '''What unbeliever, therefore," say they, " will then be converted unto the faith ? and who is he that already believeth, whose faith trembleth not and is not shaken ? when the persecutor of piety is the worker of wonders, and the same man that exerciseth cruelty with torments that Christ may be denied, provoketh by miracles that antichrist may be believed.^" And " '"what a pure and a single eye is there need of that the way of wisdom may be found, against which so great deceivings and errors of evil and perverse men do make such a noise all which notwithstanding men must pass through, and so come to most certain peace and the unmoveable stability of wisdom."
that,
signs
if
it
deceived,
by
such
tions
Hence concerning miracles they give us these instrucFirst, that " '* neither if an angel should shew himself
:
unto us to
'*
seduce us,
Temporibus
antichristi
et
iion
tatis
fit
virtutis,
idemque
tormenta
crebriora
acerbiora,
quam
signorum quoque operatio eos qui tormenta ingerunt, comitabitur; teste apostolo, qui ait, Cujus est adventus secundum opera;
bus
sed,
quod
gravius
est,
datur
'^
Claud,
ergo
lib.
iii.
in
Matth.
oculo
Quam
mundo
et simplici
opus
tanta;
malorum
et
perversorum
hoc
hominum
?
quas
sta-
omnes necesse
si
est evadere,
est,
venire
PrfEStigiosis,
sicut ante
pradictum
ad certissimam pacem
bilitatem sapientiae.
'"
et
immobilem
i.
est,
fieri
Dabunt
Id. lib.
in
Matth.
per phantasticam
Nee
si
ad
virtutem, sicut
Jamnes
et
Mambres coram
ii.
fallaciis patris
Pharaone fecerunt.
'"
Sedul. in 2 Thess.
Quis ergo ad fidem convertitur incredulus ? cujus jam credentis non pavet et concutitur fides ? quando persecutor pie-
neque
si
virtus
sicut dicitur a
lasse.
Simone
Mago
viii.
in aere
vo-
Sedul. in
Rom.
O o2
580
[chap.
ought he to prevail against us neither done by any one, as it is said of Simon Magus that he did fly in the air ;" " '^ neither that signs should terrify us, as done by the Spirit, because that our Saviour also hath given us warning of this beforehand." (Matt, Secondly, that " ~the faith having increased, xxiv. 24, 25.) forasmuch as they are declared to miracles were to cease
;
miracle
should be
their sakes that believe not :" and " ^^now when the number of the faithful grown, there be many within the holy Church that is retain the life of virtues, and yet have not those signs of because a miracle is to no purpose shewed outvirtues wardly, if that be wanting which it should work inwardly
have
been
given
for
therefore,
that
for,
Thirdly,
to
that
the
working of miracles
is
no good argument
doth
such
things
and
the
therefore,
convincing
he
yet
supposing invisible behold a visible miracle :" for he saith, Many shall say unto me in that day, Lord, Lord, have we not prophesied
in thy name,
and
in thy
name
dotie
many
Matth.
22.
Fourthly, that
" ^he tempteth God, who for his own shew of a superfluous and unprofitable that, for example, was whereunto the Saviour, Matth. iv. 6, to come down
'^
vainglory will
miracle."
make
Neque signa
vos terreant,
tanquam
^^
talibus deci-
Id. in 2 Thess.
ii.
invisibilem
Hie
;
cessare
quando
Adjungit ergo
in
esse praedicantur.
-'
Domine, Domine,
et
fidelium numerositas
nonne
in
excrevit, intra
sanctam ecclesiam multi sunt qui vitam virtutum tenent, et signa virtutum non habent ; quia frustra mira-
eod.
culum
quod
intus
Hie
Deum
operetur.
Nam juxta
Magistri Gentium
fidei.
vitio
superfluum
tare virtutem.
Quid enim
si
habet,
sed infidelibus.
Claud,
lib.
in
Matth.
praeceps hinc in
Id. lib. eod.
VII.]
581
pinnacle
every miracle being vain, which worketh not some profit unto man's salvathe
plain
'^*
temple unto
''
tion :"
whereby we
saints
mav
easily
discern
what
to
judge of
the
lives
that
infinite
number of
are
idle
miracles,
stuffed;
wherewith
of our
everywhere
as
many
whereof
tales
we
that
may
justly
censure,
the poets
tell
My^ov? yeXwTos
MfOofs
aae/uvovfi,
fables,
oaifxovoiv
cioayiuanra.
documents.
Unseemly
and
devils'
For what, for example, can be more unseemly, and tend further to the advancement of the " doctrine of devils," than
that
which
Cogitosus relateth in
the
Life of St Bridget
that
nun
with child, " -''blessed her faithfully"" forsooth, (for so the author speaketh,) and so caused her conception to " vanish away
;"
own
to
credit,
either
^'Hen. Canisius,
to leave
or the friars
of Aichstad, from
fit
whom
out,
Cogitosus,
a blank in
in
it.
thought
the
I will
scrape
to
and rather
lewd a
book than
not
suffer so
this
tale to stand
But
stir
but
And now
toucheth
"**
are
we come
Sedulius
at
last
the
Head and
the
Foundation
observeth,
Church.
title
Concerning
which
that
the
of
Foundation is attributed both to Christ and to the Apostles and Prophets; that where it is said, Isaiah xxviii. l6, Behold, I lay in Sion a stone, &c. " ^^it is certain that
^*
Inane
est
^^
Antiq.
Ijection.
in
Lacuna,
et
sub
quod
manas.
-^
2"
finem,
-"
Tom.
v. p. (J29.
Fundamenta]
prophetas.
Christum,
aposto-
Amphiloch.
lambis ad Seleucum.
los, et
-^ Compertuni est in petra vel lapide Christum esse signiHcatum. Id. in Rom.
582
RELICIOX
01<"
THE AXCIEKT
IRISH.
[cHAP.
by the rock or stone Christ is signified ;" that in Ephes. " "the Apostles are the foundation, or Christ rather ii. 20,
the
for
Christ,"
saith he,
"
is
the foundation,
who
is
also called
and holding together the two walls. Therefore is he the foundation and chief stone, because in him the Church is both founded and finished ;" and we are to account the Apostles " ^' as ministers of Christy and not as the foundation."
The famous place, Matth. xvi. 18, whereupon our Romanists lay the main foundation of the Papacy, Claudius " Upon this rock will I build expoundeth in this sort
'^~
:
my Church;
participation
that
is,
to say,
the
he should be called
own name, that from petra, the rock, Peter. The Church is builded" upon
faith
him
the
receiving
sacraments
of
of Christ,
vation
of the
commandments
by the we come
obserto
the
and eternal life, as witnesseth the Apostle, who saith. Other foundation can no man lay besides that which is laid, which is Christ Jesus.''"' Yet doth the same Claudius acknowledge, that ^St Peter received a kind of " primacy for the founding of the Church," in respect whereof he termeth him ^^Ecclesice Principem and ^ Apostolorum Principem, the " prince of the Church," and the " prince or chief of the Apostles ;" but he addeth withal, that " St Paul also was chosen in the same manner to have the primacy in founding the churches of the Gentiles,"
inheritance
of the elect
fundamentum sunt, vel fundamentum est apostolorum. Christus est fundamentum, qui etiam la^^
Apostoli
/Edificatur
ecclesia
Christus
fidem
et
continens parietes.
tum
in
et
summus
et
ii.
est lapis,
Fundamentum
fundaiur
consummatur
Christi,
1
Id.
:
Ephes.
31
non
ut funda-
Cor.iv.
;
siam meam, id
super
enim aliud nemo potest ponere prater id quod positum est, qui est Christus Jesus. Claud, lib. ii. in Matth. ^^ Petrum solum nominat, et sibi comparat quia primatum ipse aceepit ad fundandam ecclesiam ; se quoque pari modo electum, ut primatum habeat in fundand is
;
gentium Ecclesiis.
'*
Id. in Galat.
-^^
ii.
ii.
Id. in Gal. v.
Id. in Gal.
VII.]
583
and that he "^"^ received this gift from God, that he should be worthy to have the primacy in preaching to the Gentiles, as Peter had it in the preaching of the circumcision ;" and therefore that " '''St Paul challengeth this grace as gra^jited
by God
as it was granted to Peter alone and that he esteemed himself " ^not to be inferior to St Peter, because both of them were by one ordained unto one and the same ministry :" and that writing to the Galatians, ^''he did in the " title name
to
him
alone,
among
the Apostles,"
himself
authority of that
an Apostle of Christ, to the end that by the very name he might terrify his readers; judging
Christ
ought
to
be subject
unto him.*"
It is furthermore also observed by Claudius, that ^as when our Saviour propounded the question " generally unto
so what the Apostles, Peter did answer as one for all our Lord answered unto Peter, in Peter he did answer unto all;" and therefore, "*' howsoever the power of
all
;
loosing
and binding might seem to be given by the Lord unto Peter alone, yet without all manner of doubt it is to be known, that it was given unto the rest of the Apostles
as
also,
himself doth
witness,
who,
all.
appearing
unto
them
after
sins ye
remit,
they
are
remitted
unto them,
true
priest
and
it
retained.''''
affirming
that
"
^"to
the
^^ Ab his itaque probatum (licit donum quod accepit a Deo, ut dignus esset habere primatum in praedicatione gentium,
ita
sicut et
in
Matth.
circumcisionis.
'''
Gratiam
primus vendicat
et soli
Petro con-
*' Que solvendi ac ligandi potestas, quamvis soli Petro data videatur a Domino, absque ulla tamen dubietate nos-
Id. ibid.
cendum
tur
;
est,
Non illi sum inferior, quia ab imo sumus ambo in unum ministerium ordinati.
''^
rectionisque sufe
triumphum apparens
eis
Id. ibid.
insufflavit et dixit
Apostolum
terreret
ritum sanctum
tavit, ut
tate
judicans
omnes, qui
in
retenta sunt.
"2
Verosacerdoti dicitur,
Gild. Epist.
Tu
es Petrus,
Id. in Gal.
i.
et
Nam
sicut
interrogatis
general! tor
mcain.
584
said,
[cHAP.
Thou
art Peter,
that
and upon
Peter
this
my
Church
saith.
" "to
and
his
our
unto thee will I give the keys of the r and consequently, that " ^*unto every holy priest it is promised, Whatsoever thou shalt bind on earth, shall be bound likewise in heaven; and whatsoever thou shalt loose on earth, shall be loosed likewise in heaven.'''' Whereupon he pronounceth of the good priests of Britain, that they " ^Mo lawfully obtain the apostolical state," and " ^''lawfully sit in the chair of St Paul;" and on the other side, of the bad, that " "with unclean feet they usurp the
of heaven
seat of the Apostle Peter,
And
Lord kingdom
ousness
fall
into
and
so
place after a
Judas
Lord
Lastly,
the
as
Claudius noteth,
that
Church was laid" not only upon St Peter, but also so in a certain hymn supposed to be upon St John written by Secundinus, known in this country commonly by the name of St Scachlin, in the year of our Lord 448, " '^"He is constant in St Patrick also is thus commended: the fear of God, and unmoveable in the faith, upon whom whose apostleship the Church is builded as upon Peter also he hath obtained from God, and the gates of hell shall Christ is there said to Yea, not prevail against him." His see liave " chosen him for his Vicar upon earth."
;
;
'*'
likewise of
of Brian
Armagh is by one Calvus Perennis, in the days King of Ireland, who was slain, as appeareth by
^3
Petro
ejusque successoribus
tibi
dicit
coelo-
in
Dominus, Et
rum.
^*
decidentes.
^8
Ibid.
Judam quodammodo
Domini
Super ipsos
dra,
*^
traditorem, statuunt.
ecclesise sit
Ibid.
positum funii.
et quee-
damentum.
Claud, in Gal.
j---
cunque ligaveris
ligata et
^'
,,
.
super
Ibid.
terrain,
erunt
^
'
et fide
im-
coelo.
,.
Apostolicam
"^
sedem
legitime
obti-
w
,
nent.
^
.,
Ibid
Isi
hunc c vos
'tiim. affectum,
.
apostoli retinetis in
.
om-
nibus
pins ejus
niinaiie quoque
cathedrae
^,
. ^t>^ asdmcaturutretrum ut Petrum quem asdificatur ^ Ueo cujusque apostolatum a Deo clesia ecclesia; sortitus est, et inferni portae adversus eum j ^ > Hymn, in laud. non prsvalebunt.
,
__...
^1 ^'
Patricii
Ibid.
Sedem
Petri Apostoli
immundis pe-
terri?
vicarium.
']
585
"
So Desiderius, Bishop of Cahors in France, is by our countryman Gallus saluted both ^'^Papa and Apostolicus ; and the Bishop of Kildare, in Ireland, honoured by Cogitosus with the style of ^^Summus Sacerdos and ^^ Stimmus Pon:"" those tifex, the " highest priest" and the " highest bishop titles and prerogatives which the Pope now peculiarly challengeth 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.
OF THE pope's SPIUITUAL JURISDICTION, AND HOW LITTLE FOOTING IT HAD GOTTEN AT FIRST WITHIN THESE PARTS.
Master Campion
received
diction
first
Christendom,
they gave
temporal of the
But
first
diction
temporal absurdly.
Patricius,
it
who were
shewed out of any monument of antiquity, that the Bishop of Rome did ever send any of his legates to exercise spiritual jurisdiction here, much less any of his deputies to exercise jurisdiction temporal, before Gillebertus, quern aiunt prima functum legatione ApostoliccB sedis per universam Hiherniam, saith one that lived in his own time, even Bernard
plant the
this
country,
cannot be
'^
Brianus
rex
Hiberniffi,
parasceve
repperi in
Bibliothecis Scotorum.
Ego
paschae,
sexta feria,
et
ix.
Calend. JMaii,
intentus ne-
manibus
catur.
mente ad
in the
Deum
See
Marian.
Scot.
Caradoc
of
Lhancarvan,
p. 80.
5^
Chronicle of M'ales,
Domino semper
suo, et Apostolico
Patri, Desiderio
^*
Paps.
Gallus peccator.
tam causarum, quani eleemosynariim, deferendum esse apostolicae urbi, quae Scotice nominatur Ardmacha. Sic
tismi,
Ibid. p. R40,
lin. 2.
Edm. Camp.
ii.
History
of Ireland,
lib.
cap.
2.
;;
586
himself in
[cHAP.
Life of Malachias.
One
or
two instances,
peradventure,
may be
whose names and times and authority no man can tell us news of; but unless that which is delivered by Bernard, as the tradition that was current in his time, can be controlled by some record that may appear to have been written before liis days, we have small reason to detract anything from the
credit of so clear a testimony.
was heretofore, for the number of holy Of that termed the Island of Saints. innumerable company of saints whose memory was reverenced here, what one received any solemn canonization from the Pope before Malachias, Archbishop of Armagh, and Laurence of Dublin, who lived as it were but the other day ? We read of sundry archbishops that have been in this what land betwixt the days of St Patrick and of Malachias 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
This country
men
that lived in
it,
But he is well known to be a most fabulous author and for this particular Bernard, that who was his ancient, informeth us far otherwise " ^from the very beginning unto his time the metropolitical With whom see of Armagh wanted the use of the pall."" fully accord the author of the Annals of Mailros doth " Eugenius," same the Mn the year 1151 Pope noting, that
of legatine
power
in
his room.
;
to
whom
Bernard
Consideratione,
" did by
Ireland,
And
whither a pall before had never been brought." therefore Giraldus Cambrensis, howsoever he acknow-
Armagh
it
to be as
vices
it
were a metropolitical
Pallio decoravit,
illique
suas
sua
Vit.
pallia per legatum suum Johannem Papirum transmisit in Hiberniam, quo nunquam antea pallium delatum fuerat. Annal. Ccenobii Melros. MS. in Biblio-
munimine
^
confinnavit.
Jocelin.
theca Cottoniana.
* Apud Ardmacham sibi sedem elegit quam etiam quasi metropolim constituit
et
Bernard.
et
proprium
totius
Hibernia'
primatia-
locum.
Girald.
Anno
1151,
VIII.]
587
and the proper place of the primacy of all Ireland," yet doth he affirm withal, that in very deed " there were no archbishops in Ireland, but that bishops only did consecrate one another, until Johannes Papirio, or Paparo, the Pope's Whereupon some of legate, brought four palls thither." concerning Gelanote give this him our chroniclers after Armagh, that of Archbishop time that sius, who was at " ^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
**
Muriardach, King of Ireland, that bishops here " were consecrated by bishops alone," might
in
his Letters to
somewhat
often
of Giraldus's relation,
there
also,
if
we did
were " -'ordained by one bishop only." But as this latter argueth not the want of a competent number of bishops in the land, (for, as we shall hear presently, they had more
complaint
that
they
than
sufficient
observance
in
of the
number of such,) but a neglect of the Canon provided by the Nicene Fathers
can
it
that
behalf;
that
so
out of
the
former,
at that time,
but that the bishops rather did fail much in the canonical respect which they ought to shew unto their metropolitan.
Irish
had
many
other
pregnant testimonies that might be produced. Pope Hildebrand's own Brief doth sufficiently manifest, which is directed
'"to
" Terdeluachus,
or
Tirlagh,
"
the
illustrious
qui
King of
debent
esse
'^
Episcopi quoque,
et
fuerant
forma
solis
exemplum
aliis
canonica3 reli-
consecrabant ;
Hie quatuor
pallia
in
Hiberniam portavit, &e. Ibid. cap. 17Hie primus archiepiscopus dieitur, quia primo pallio usus est. Alii vero ante ipsvim solo nomine arehiepiscopi et
'
non debent, consecrantur. Anselm. lib. iii. Epist. cxLii. Dieitur, ab uno episcopo episcopum,
'
cxLVii.
et
honorem Sancti
stoli
illius
Patricii,
tanquam apo-
niam
j
inhabitantibus.
Thomas Caseus
ad ann. 1171.
in
Chronic. Hibern.
MS.
vii.
ad
Hibern.
MS.
Bibliotlieca
Cotton.
588
Ireland, the
[chap.
all
Christians
inhabiting
in
And
for
the
archbishops
of
Armagh
being
particular,
appeareth
most evidently
so
in
by
far
from
metropolitans
name
only,"
much
put to the charges of fetching palls from Rome, than ever they did afterward ; and that they did not only consecrate bishops, but erected also new bishopricks, and archbishopricks
too sometimes, according as they thought fitting.
We
read in Nennius,
was daily " '^multiplied according to the pleasure of the metropolitan," whereof Bernard doth much complain ; and that not only " so far that every church almost had a several bishop," but also that in some " ^^ towns or cities there were 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
" ^^King Engus and St Patrick, with all the people, did ordain that in the city and see of Albeus," which is Emelye, now annexed to Cashel, " should be the Archbishoprick of the whole province of Munster." In like manner also " "Brandubh, King of the Lagenians,
we
believe
our legends,
'^
Ordinavit
Presby-
Ex
Vita S.
autem usque ad tria millia ordinavit. Nenn. Histor. Britt. MS. '2 Mutabantur et multiplicabantur episcopi pro libitu metropolitani ; ita ut unus
episcopatus uno non esset contentus, sed
singulffi
Rex Engus
et Patricius ordi-
Albei
Albei.
"'
esset
archiepiscopatus
omnium
Vita
S.
Memonensium
semper.
Ex
episcopos.
'^
Facta Synodo
magna
in terra
Lagiet tarn
Quod
ordinantur.
Et tunc
Vita S.
ut
Moedog
Dicitur,
episcopos
in
terra
vestra
Ex
passim
episcopatus loco
Edani.
rege
constitui. Anselm. lib. iii. Epist. cxLVii. ad Muriardachum regem Hibern. '* Rex Engus et S. Patricius cum omni populo ordinaverunt archiepiscopatum
dubh
sancti
iilio
jEthach constitutum
esset.
Moedog
Ipsacivitas vocatur
31umcnia; in civitatc
et
in
sede sancti
Ex
Vit. S.
Molyng.
VIII.]
OF THE
POPE''s
589
did
Moedog, otherwise
bishoprick of
all
called
Edanus,
" should
be the
Arch-
have no reason not to believe, was known to be done in his own very time, that ^'Celsus, the Archbishop of Armagh, " had of the new constituted another metropolitical see, but subject to the first see and to the archbishop thereof." By which we may see, that in the erection of new archbishopricks and bishopricks all things were here done at home without consulting with the
See of
testimony we
Rome
for
nomination and confirmation of the archand bishops themselves, we find the manner of advancing St Livinus to his archbishoprick thus laid down " When Meby Boniface in the description of his life nalchus the Archbishop was dead, Calomagnus the King of Scots, and the troop of his officers, with the under-courtiers and the concourse of all that country, with the same affection of heart cried out, that the holy priest Livinus was most worthily to be advanced unto the honovir of this order. The king, more devout than all of them, consenting therethe
As
bishops
'**
unto,
three
or
four
times
man
did
in
the
of the
Lord."
In
like
manner
also
^^'King
to
church of Landisfarne;
shoprick of Salzburgh to
and
our Virgilius
would have
^^
sedes,
Domino
'8
jubente,
collocavit.
Bonifac.
primae
Vit. Livin.
tamen sedi et illius archiepiscopo subdita tanquam primati. Bernard, in Vita Malachiae.
'"
fecit ordi-
lUo defuncto, Rex Calomagnus et cum suis subautotiusque regionis illius confluentia,
Hist. lib.
iv.
cap. 24.
-"
tum Sacerdotem Livinum in honorem hujus ordinis dignissime sublimandum fore. His rex omnibus devotior consentiens, ter
Virgilio.
tiq.
An259,
Tom,
ii. p.
lib.i. cap.
thedra
archiepiscopatus
honore,
590
[cHA]
Gallus, but that he refused it, and "caused another, upon his recommendation, to be preferred thereunto. In the book of Landaff, which is called Tilo, (either from Teliau, the second bishop of that place, whose life
largely there described, or rather from the place itself, which of old was called ^^Teilo), we read that Germanus and Lupus ^Mid consecrate chief Doctor over all the Britons
is
inhabiting
the right
side
of
Britain,
St Dubricius,
all
being
;
king
and
the
diocese
and
nobility, clergy,
be at liandafF: being elected by King Mouric and the chief of the clergy and laity of the whole diocese, was by them sent to the Archbishop of Gucaunus, the 26th Canterbury for his consecration that bishop of that church, was consecrated by Dunstan, Archhis episcopal see to
~'^
pastoral
staff
being given
him
that
the
court
by Edgar,
^'in
chief king
of the
English
the
made by
que auctor
2^
Magni,
lib.
i.
cap. 8,
edit. Goldasti,
x. Canisii.
of
In the
Laws
Howel Dha
;
it
is
named
and so in Caradoc of Lhancarvan's Chronicle of Wales, p. 94, Joseph is called Bishop of Teilo or LanEcclesia Teilau
daff.
Landavise in honore
Ibid.
(vel 872
S.
Petri
fundatae.
-"
982
potius)
incarnationis
Ijan-
Super omnes Britannos dextralis partis Britannia B. Dubricium summum doctorem, a rege et ab omni parochia elec-
-*
Dun-
stano Dorobernensis ecclesia archiepiscopo, data sibi virga pastoral! in regali curia
summo
^''
rege
Anglorum
j^i^tgaro.
Ibid.
983
anno,
electione
facta
regum
Morcannuc, Ouein,
videlicet et Idgual-
Lib.
Ecclesias
Morchan-
populi
in
hortum Taratir
positi
;
Gui
Mercguini
et Elgoreti et
Gunnuini
et
summo
Anglorum Adelredo,
Bledri
est
;
archiepiscopo,
episcopus
Landavias consecratus
incarnationis
et
1022 anno
Guidgen
VIII.]
591
staff given in the court by Etheh'ed, chief king of the English, Bledri was consecrated by the Archbishop of Canterbury, who is there named Albricus, though
in
Dunstan did
in
still
hold
1022,
the
place;
and
that
after
his
decease,
the
year
King Riderch,
that reigned
Wales, and Hivel, the substitute of the King of Glamorgan, Joseph was consecrated bishop by vElnod, Archbishop of Canterbury, at the word of Cnute, king of England, in whose court the pastoral staff was given unto him.
through
all
Here
pion
in Ireland,
setteth
much
after the
himself
down,
that
recommending
to
king,
to the Archbishop of Canterbury.'" be wrongly extended by him to the bishops of the whole land, which properly belonged to the Ostman strangers,
that
the Norwegians and countrymen to the Normans, when they had seen England subdued by the Conqueror, and Normans advanced to the chief archbishoprick there, would needs now assume to themselves the name of ^^ Normans also, and cause
Limerick
Livonians, and
so
their bishops to receive their consecration from metropolitan but the Archbishop of Canterbury.
no other
And
for-
asmuch
cities,
own
of
made had no
find
other diocese to
circuit
exercise
in,
those
-*
cities
whereupon
we
made unto
et
hortum Taratir
regnantis.
-"
in
Gui
hortum Tivi
Ibid.
Edm. Campion.
i.
Octobris,
Anglo^'
rum Cnute,
illius
;
et
sive
regum Britannia, regis videlicet Riderch regnantis per totam Gualiam tunc tempore, et Hivel subreguli regis Morcannuc infra
et
Ostmanni, qui
ritiraa
ma-
occupaverunt,
Normanni
vocati
sunt.
109.").
592
[cHAP.
bishop of
Pope Innocent the Third, in the year 1216", by the ArchTuam and his suffragans, that " ^^ John Papiron, the legate of the Church of Rome, coming into Ireland, found that Dublin indeed had a bishop, but such an one as
office
The
first
ap-
year 1074, ^^Gothric their king, with the consent of the clergy
and people of Dublin, chose one Patrick for their bishop, and directed him into England to be consecrated by Lanfranc, Archbishop of Canterbury, who sent him back with commendatory ^* letters, as well to the said Gothric, king of the Ostmans, as to Terdeluachus, the chief king or monarch of the Irish. Hereupon, after the decease of this Patrick, ^in the j^ear 1085, the same Terdeluachus and the bishops of Ireland joined with the clergy and people of Dublin in the election of Donatus, one of Lanfranc's own monks in Canterbury, who was by him there also consecrated. Then when he died, in the year 1095, his nephew Samuel, a monk of St Albans, but born in Ireland, was ^^chosen bishop in his place by Murierdach, King of Ireland, and the clergy and people of the city, by whose common decree he was also sent unto Anselm, Archbishop of Canterbury, for his consecration. Not long after the Waterfordians, following the example of the Dublinians, erected a bishoprick among themselves, ^'and sent their new bishop to Canterbury for his consecration the manner of whose election " the clergy
;
^- Dominus Johannes Papiron legatus Romanae ecclesiae veniens in Hiberniam, invenit Dublin episcopum habentem, qui tantum intra mures episcopale officium exercebat. Testimon. Tuamens. Archi-
^^
Anno Dom.
Donatum
monasterii
sui
monachum
eum TerdeHiber-
episc. in Registro
Dublin. Archiepisc.
et
I
luacho Hiberniaerege,
civitatis.
36
^
et episcopis
Nigro Libro Ecclesiae S. Trinitatis. ^^ Ad regimen Dublinensis ecclesiae Lanfrancus archiepiscopus Cantuariae, petente Goderico rege, Dublinensis ecclesiae
Annal. Dublin.
^^^^^q,
populo
tibus,
et clero
consentientibus et eligen-
in ecclesia Sancti Pauli Londin. Patricium sacravit Antistitem. Annal. Dublm. ad ami. 1074.
^*
p^tum ipsius civitatis electus est, atque ^d Anselmum, juxta morem antiquum, ^acrandus cum communi decreto directus. Eadmer. Histor. Novor. lib. ii. p. 34.
''
r.nn.
1089,
^^'^- P''*'
num.
VIII.]
593
and people of Waterford," in the letters which they wrote that time unto Ansehn, do thus intimate: "'^^We and our King Murchertach, and Dofnald the bishop, and Dermeth our captain, the king's brother, have made choice of this priest Malchus, a monk of Walkeline, Bishop of Winchester." The same man, without doubt, who was afterward promoted to
at
The last bishop of Dublin, in the year 1122, was sent unto Anselm's next successor for his consecration, touchinsr which I have seen this writ of King Henry the First,
directed unto him
:
Henricus Rex
breve
AnglifB
:
''
episcopo, salutem
suum, et Gregorium in episcopum, et eum tibi jnittunt consecrandum. Unde tibi mando, ut petitioni eorum satisfacie7iSy
Radulpho Cantuariensi ArchiMandavit mihi Rex Hibernice per hurgenses Dublinice, quod elegerunt hunc
ejus
corisecrationem
sine
dilatione
e.vpleas.
" Henry,
timated
bishop,
King of England,
:
to
Ralph,
Archbishop
hath
of
in-
Canterbury, greeting
The King
his
of Ireland
unto
me by
writ,
and send him unto you to be consecrated. Wherefore I wish you, that satisfying their request, you perform his consecration Avithout delay- Witness, Ranulph our Chancellor at Windsor."
All the burgesses of Dublin likewise, and the whole assembly of the clergy, directed their joint letters to the Archbishop of Canterbury the same time, wherein, among other things, they write thus: " ^"Know you for veritv, that the bishops
^*
Nos
et
rTi]fiaiveiv'
ita
et
Dermeth dux noster frater regis, elegimus hunc presbyterum Malchum, Walkelini Wmtoniensis episcopi monachum, nobis sufficientissime
episcopus
Dofnaldus,
vox mando apud liatinos medije fftatis scriptores, ut apud Vincentium, verbi gratia, Specul. Historial. lib. xxx. cap. \M,
Humilrter
loco.
'"'
ei
inandaveriint,
et
hoc in
cognitum, &c.
*'
Ut apud Grascos
A. notatum
est
/ceXeuw
non
est
sem-
Sciatis
vos
revera,
quod episcopi
erga nos ha-
quemadmodum ad
Hibemiae
bent,
maximum zelum
ille
et 831. edit.
etmaxime
Ardimachai>,
594
[CHAI'
of Ireland have great indignation toward us, and that bishop most of all that dwelleth at Armagh, because we will not
obey their ordination, but will always be under vour government." Whereby we may see, that as the Ostmans were
desirous
to sever themselves from the Irish, and to be esteemed Normans rather, so the Irish bishops on the other side, howsoever they digested in some sort the recourse which they had to Lanfranc and Anselm, who were two
of the
in
their
times,
all
yet could they not well brook this continuation of dependence upon a metropolitan of another kingdom, which they conceived to be somevvhat derogatory to the
primate. But this jealousy continued same Gregory being afterwards made Archbishop of Dublin, and the bishopricks here settled by Johannes Paparo, as well they of Dublin as the others of Waterford and Limerick, (for they also had one Patrick consecrated bishop unto them by Theobald, Archbishop of Canterbury,) did ever after that time cease to have any relation unto the see of Canterbury. And now to go forward. As the kings and people of
own
long
for
this
this
their own hands, and depended upon the Pope's provisions that way so do we not find by any approved record of antiquity, that any visitations of the clergy were held in the Pope''s name, much less that any indulgences were sought for by our people at his For, as for the " *^ Charter of St Patrick," by some hands. intituled de Antiquitate Avalonica, wherein ^-Phaganus and Deruvianus are said to have purchased " ten" or " thirty"
not
years of indulgences from Pope Eleutherius, and St Patrick himself to have procured " twelve" years in his time from
Pope
Celestinus,
it
it,
might
that
easily
it
be demonstrated,
if
this
is
by
sancti
Phaganus
et
Deruvianus perquisie-
Et ego
ChartaS. Patricii,inGulielmiMalms-
memoria; Celestino
Papa
Ibid.
12 annos tempore
meo
acquisivi.
MS.
VITI.]
OF THE
1'01'E's
SlTUITUAl,
,1
UKTSDICTIOK, &C.
595
the
credit
I
Neither do I well know what unto that straggling sentence which find ascribed unto the same author, " ''^If any questions
monks of Glastonbury.
is
to
be given
this
do
arise
in
:""
island,
let
them be referred
attributed
:
to to
the
see
apostolic
or
that
other
decree,
Auxilius,
"^'Whensoever any Benignus and unknown unto all the judges of the Scottish nations shall arise, it is rightly to be referred to the see of the Archbishop of the Irish, to wit, Patrick,
Patricius,
Secundinus, and
is
cause that
very
difficult
and to the examination of the prelate thereof. But if there, by him and his wise men, a cause of this nature cannot easily be made up, we have decreed it shall be sent to the
see
apostolic
that
is
to
say,
to
Rome."
Only
most likely that St Patrick had a special regard unto the Church of Rome, from whence he was sent for the conversion of this island, so, if I mysay,
that as
it
is
self
had lived
in his days,
question I should as
willingly
have listened
to
the judg-
as to the determination of
any
Church
as
it
But
of
Rome
Church good
estate,
countrymen after him were of a far other belief, who were so far from submitting themselves in this sort to whatsoever should proceed from the see of Rome, that they oftentimes stood out against it when they had little cause so to do.
*^
Patricius
ait,
Si quae quaestiones in
hujus
renda.
antistitis
examinationem
recte refe-
Si vero in ilia,
cum
suis sapienti-
cam
referantur.
ad sedem aposto;
id est,
ex-
Scotorum
gentium
r r 2
596
IIF.I.IGION
[CHAI
I need to seek no further than to those which have been lately urged for maintenance of the supremacy of the Pope and Church of Rome
very
in
this country.
Mr Coppinger cometh upon us with this wise " ^*Was not Ireland, among other countries, absolved from the Pelagian heresy by the Church of Rome, as Caesar Baronius writeth P"" then he setteth down the copy
First,
question:
of St Gregory's
^"^
Epistle in
end, that " the bishops of Ireland, being infected with the
Pelagian error, sought absolution first of Pelagius the Pope, but the same was not effectually done until St Gregory did But in all this he doth nothing else but bewray his it." own ignorance for neither can he shew it in Caesar Baronius,
;
any other author whatsoever, that the Irish bishops did ever seek absolution from Pope Pelagius, or that the one had to deal in any business at all with the other. Neither yet can he shew, that ever they had to do with St Gregory in any matter that did concern the Pelagian heresy ; for these be dreams of Coppinger's own idle head. The Epistle of St Gregory dealeth only with the controversy of the " three Chapters,'" which were condemned by the " '"AH fifth general Council, whereof Baronius writeth thus
or in
:
the bishops
rose
that were in
study
;
up
Chapters
and
Church of Rome did both receive the condemnation of the three Chapters, and strengthen the fifth Synod with her consent, they departed from her, and clave to the rest of the schismatics that were either in
that
the
vain confidence
that they
^^
Copping.
Gregor.
Mnemosynum
ii.
to the
Ca-
cap. 3.
dum
Indict.
rint,
roborasse, ab
eadem
pariter resilie-
^
10.
*'
lib.
ii.
Epist.
xxxvi.
atque reliquis qui vel in Italia vel in Africa aliisve regionibus erant schismaticis
vana
erecti,
quod pro
cum qua
vii.
Addiderunt
trium
at illud nefas,
ut
cum
defenderent.
Baron. Annal.
Tom.
percepissent
suscepisse
Romanam
ecclesiam aeque
capitu-
damnationem
VIII.]
597
Council of Chalcedon."
saith he,
collected,
that
the bishops
all
the
undoubted oracles; but when they thought that they had better reason on their sides, they preferred the judgment of other churches before Wherein how peremptory they were when they wrote it. unto St Gregory of the matter, may easily be perceived by these parcels of the answer which he returned unto their letters: "^'The first entry of your epistle hath notified that you suffer a grievous persecution which persecution indeed,
resolutions of the
;
Church of Rome
not sustained for a reasonable cause, doth profit nothing unto salvation." And " ^"therefore it is very unfit
when
that
it
is
by which
you should glory of that persecution, as you call it, it is certain you cannot be promoted to everlasting " And whereas you write, that since that time rewards."
^''
among
written,
other
afflicted,
you
it is
ought not
to object that
unto
it
as a reproach, because
Whom
the
Lord
loveth he chasteneth,
and scourgeth
of the
receiveth.''''
book that Pope Pelagius did write of this controversy, which " ^=^If indeed was penned by Gregory himself, he addeth in that deafter the reading of this book you will persist
*^
Sed eo
cum
illi
gloriari, per
quam
bellorum mo-
Quod autem
scribitis,
quia ex
illo
tempore inter
alias
provincias
maxime
flagelletur Italia,
Ibid.
intorquere opprobrium,
est,
Prima itaque
Quem
diligit
Dominus
castigat, flarecipit.
gellat
dum non
rationa-
Ibid.
^-
nequaquam
proficit
ii.
ad
Porro autem
ea,
salutem.
Epist.
tionem in
tione
qua
XXXVI.
*"
persistere,
sine dubio
non
rationi
est
quam
dicitis,
pcrsccutione
Ibid.
598
liberation
[cn.
wherein now you are, without doubt you shew you give yourselves to be ruled not by reason, but by obstinacy." By all which you may see, what credit is to be given unto the man who would bear us in hand, that this epistle of St Gregory was sent as an answer unto the bishops of Ireland that did submit themselves unto him
that
flat
contrary.
his
History
that
of
Ireland,
Avould
have us take
did not
knowledge of
agree
this,
"^'when
the
Irish doctors
upon great questions of faith, or did hear of any new doctrine brought from abroad, they were wont
together
consult with the Bishop of Rome, the oracle of truth." That they consulted with the Bishop of Rome when difficult questions did arise, we easily grant but that they thought they were bound in conscience to stand to his
to
;
judgment, whatsoever
resolutions
as certain
it should be, and to entertain all his " oracles of truth," is the point that we would fain see proved. For this he telleth us, that " ^^when questions and disputations did arise here concerning the time of Easter and the Pelagian heresy, the doctors of Ireland referred the matter unto the see apostolic. Whereupon the error of Pelagius is reported to have found no patron or maintainer in Ireland, and the common course of celebrating Easter was embraced both by the northern Irish
'^
in Gratian. de
apostolicam retulerunt.
Ac
ita
miseri
Ab
ande
Quando
fidei
vero doctores
Ibernici
gravibus
sentiebant,
vel
novi
soliti
dogmatis
erant
Ro-
manum
Pontificem
veritatis
oraculum
cap.
6.
redivivi
consulere.
Catholic. Ibern.
^*
Tom.
i. lib. iv.
quoque
et Pictis et Britoni-
Namque de
solennia, de
Romanse ritum
apostolicarum
relate
cognoverunt.
Quod
Ibid,
ex
Beda
non
obscure constat.
VIII.]
599
and by the Picts and Britons, as soon as they understood the rite of the Roman Church. Which," saith he, " doth not obscurely appear by the two heads of the Apostolic
Letters related by Bede,
lib.
ii.
cap. 19."
as
of,
But
had
that
that those
Apostolic
Letters,
he
calleth
them,
neither
success
which
he
talketh
appeareth
by Bede, or any other authority what" The error of Pelagius,''' saith he, " is reported have found no patron or maintainer in Ireland." But
is
who
he
that
to
reporteth
so
beside
Philip
Osullevan
.''
worthy author
in relating
verily
day breatheth
in
Christendom
as
The
Apostolic
Letters he
speaketh
of were written,
639,
before hath
been
of the Roman see upon the death of Severinus. Our countryman Kilianus repaired to Rome forty-seven years after that, and was ordained bishop there by Pope Conon, in the year 686. The reason of his coming thither is thus laid down by Egilwardus, or whoever else was the author of his Life: " ^Tor Ireland had been of old defiled with the Pelagian heresy, and condemned by the apostolical censure, which could not be loosed but by the Roman judgment." If this be true, then that is false which Osullevan reporteth
it
did so pre-
up within
this island.
CHAPTER
OI'
IX.
THE CONTROVERSY WHICH THE BRITONS, PICTS, AND IRISH MAINTAINED AGAINST THE CHURCH OE HOME TOUCHING THE CELEBRATION OF EASTER.
difference
The
the
betwixt
of
the
Romans and
this
:
the
Irish
in
celebration
of Easter consisteth in
The Romans
upon
that
solvi
kept
'''
the
memorial
oliiii
our
Lord's
i
resurrection
nisi
Hibernia siquidem
Pclagiana
ra
damnata, qu;c
potcral.
Romano jiidicio
non
600
RELIGION' OF
THE ANCIENT
IKISH.
[chap-
the
Sunday wliich fell betwixt the 15th and the 21st day of moon (both terms included) next after the L'lst day of March, which they accounted to be the seat of the vernal
is
CBquinoctium, that
the day
And
in
as
;
it
was
is
explained
unto
that
is
them
Exiguus
only
in
which
the
the
account
still
Church of England, but also among all the Christians of Greece, Russia, Asia, Egypt, and Ethiopia, and was, since the time that I myself was born, generally
in
all
received
Christendom,
until
the late
change of the
calendar was
the Thirteenth.
The
northern
and Scottish, together with the Picts, observed the custom of the Britons, 'keeping their Easter upon the Sunday that fell betwixt the 14th and the 20th and following in their account thereof, day of the moon
Irish
;
not the nineteen years^ computation of Anatolius, ~but Sulpicius Severus's circle of eighty-four years.
For howsoever
they supposed,
they
extolled
as
the bounds of Easter betwixt the 14th and the 20th day of
the moon yet Wilfrid, in the Synod of Strenshal, chargeth them utterly to have rejected his cycle of nineteen years from which, therefore, Cummianus draweth an argument against them, that " Hhey can never come to the true account
;
:
of Easter
of
who observe
conformity
Honorius,
them,
of
that
name, directed
Non enim
unto
" ''exhorting
them
Bonifacii,
'
paschse diem
Dominicum
Domnonios,
inter
Epistolas
suo tempore, sad a decima quarta usque ad vicesimam lunam observabant. Quae
num
*
44.
lib. iii. cap.
Bed. Hist.
3 et 25.
Vide
Bed. Hist.
-
veram paschae rationem nunquam ijui cyclum })4 annorum ob(Jummian. Epist. ad Segienum servant.
^
Ad
pervenire eos,
MS.
in
cum neutrum
ecclesitc
Romans
Pontifices
extremis
constitutam, sapi-
IX.]
OF THE CEl-i:JiKAT10\
they
(J I'
EASTEIJ.
601
seated
in
that
would
not
esteem
their
own
paucity,
the utmost bordei's of the earth, more wise than the ancient
modern Churches of Christ through the whole world, and that they would not celebrate another Easter contrary to the paschal computations and the synodal decrees of the And shortly after the clergy bishops of the whole world." of Rome, as we have said, upon the death of Severinus, Now, wrote other letters unto them to the same effect. where Osullevan avoucheth that " the common custom used by the Church in celebrating the feast of the Lord's Resurrection was always observed by the southern Irish,'" and now " embraced also by the northern, together with the
or
who received the faith from Irish doctors, when they had knowledge given them of the rite of the Church of Rome;"" in all this, according to his common For neither did the wont, he speaketh never a true word. southern Irish always observe the celebration of Easter commonly received abroad neither did the northern Irish, nor the Picts, nor the Britons, many years after this admonition given by the Church of Rome, admit that observation among them to speak nothing of his folly in saying that the Britons received the faith from the Irish, when the contrary is so well known, that the Irish rather received the same from the 'Britons. That the common custom of celebrating the time of Easter was not always observed by the southern Irish, may appear by those words of Bede, in the third book of his history, and the third chapter Porro gentes Scottorum, qucB in au~
Picts and Britons,
;
:
jamdudum
ad admonitionem
'
pascha canotiico
For
if,
manner, upon
it
the
admonition
of
Bishop
of
Rome,"
is
evident
that before
did observe
it
after another
manner.
taken
here
useth,
is
since," or else,
" but
Bed.
ficum
aliud
ii.
pascha celcbrarcnt.
cap.
1!(.
Hist. lib.
"
602
lately" or
[CH.
" erewhile." In the former sense it must be here taken, if it have relation to the time wherein Bede did write his book and in the latter also it may be taken, if it be referred to the time whereof he treateth, which is the more likely opinion, namely, to the coming of Bishop Aidan into England which fell out about half a year after that Honorius had sent his admonitory letters to the Irish who, as he was the first Bishop of Rome we can read of that admonished them to reform their rite of keeping the time of Easter so that the Irish also, much about the same time, conformed themselves herein to the Roman usage, may
;
; :
thus be manifested.
When
Hy, now
epistle
Monks
there
Rome
Segianus.
Now
there
is
worthy
library,
an
is
epistle
of Cum-mianus
there written,)
directed
to
this
Segienus, (for so
his
name
Roman
the same, was then newly brought in " 'For the first year,*" saith he, " wherein into this country. cycle began to be observed by our men, the of 532 years I received it not, but held my peace, daring neither to com-
Easter
according
to
mend
it
nor to dispraise
it."
past,
he saith
he consulted with Bishop Ailbeus, Queranus Coloniensis, Brendinus, Necessanus, and Lugidus ; who being gathered together in Campothe ancients,
lene,
Avith
who were
the successors of
concluded to celebrate Easter the year following together " 'But not long after," saith he, the universal Church.
" there arose up a certain whited wall, pretending to keep the tradition of the elders, which did not make both one, but divided them, and made void in part that which was pro-
Bed. Hist.
Id.lib.
ii.
lib.
iii.
cap. 5.
">
'
cap. 19.
cyclus
est,
dam paries dealbatus, traditionem seniorum servare se simulans qui utraque non
;
et irritum
ex parte
est;
quern
Cummian.
Domimodo vo-
gienum.
IX.]
603
mised
whom
this
manner he pleaseth."
drawn from " the tradition of the elders,"" he maketh answer, that "^'they did simply and faithfully observe that which they knew to be best in their days, without the fault of any contradiction or animosity, and did so recommend it to their posterity ;" and opposeth thereunto " '^'the unanimous rule of the universal Catholic Church," deeming this to be a very harsh conclusion " ^^Rome erreth, Jerusalem erreth, Alexandria erreth, Antioch erreth, the whole world erreth the Scottish only and the Britons do alone hold the right." But especially he
argument,
;
To
urgetli
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, as " the place which God had chosen ; whereunto, if greater
causes did arise, recourse
was
to
And
therefore
that they sent some unto Rome; who, returning in the back 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
he
saith
from them by the space of a whole " ^^And we have proved," saith Cummianus, "month. " 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
the Irish were disjoined
;
Thus
far he.
The
'^
This
seemeth
to
have fallen
pulsionis habetis,
either in
out wherein
Rome
the 24th
day of April
Annals,
652.
'''
and
it
appeareth by our
observaverunt,
Ibid.
mandaverunt.
'-
that Segenius was Abbot of Y-Colum-kille from the year 624 until
nimem
'3
regulam.
Ibid.
Vidimus
dus errat
soli
tantum Scoti
Ibid.
ct
Britones
C'unmiian.
rectum sapiunt.
: ; ;
604
side,
[chat
of the
made
of
little
either
Bede, Northumberland, saith that " ^"notwithstanding he was brought up by the Scottish, yet he understood that the Roman was the Catholic and Apostolic Church,'' or, " that the Roman Church was Catholic and Apotherefore
And
Oswy,
King
of
stolic,"
intimating
thereby
that
the
Scottish,
among whom
were of another mind. And lone: before that, Laurentius, Mellitus, and Justus, who were sent
he received
his education,
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 we thought that the Scots were better than they Britons but we learned by Bishop Daganus coming into this island, and Abbot Columbanus coming into France, that the Scots did differ nothing from the Britons in their conversation
into
:
for
Daganus
us,
the bishop
no, not so
coming
unto us,
meat with
much
we
as in the
we did
eat."
And
side.
as for miracles,
find
them
among them
the other
Roman
tradition, as
upon
you doubt it, read what Bede hath written of Bishop Aidan, " '**who of what merit he 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 " 'Is it to be believed that Colme, our most this conclusion
If
:
men beloved
of
God,
Intellexerat
enim
veraciter
Oswi,
Romana
Bed.
'" Qui cujus meriti fuerit, etiam miraculorum signis internus arbiter edocuit. Bed. Hist. lib. iii. cap. 15. It. Ki and 17. ^8 Numquid reverendissimum patrern nostrum Columbam et successores ejus,
Hist. lib.
'^
iii.
cap. 29.
meliores
vero
per
viros
Deo
dilectos,
qui
eodem modo
Daganum episcopum in banc insulam, et Columbanum abbateni in Gallias venientem, nihil discrepare a Britonibus in
vel egisse
cum
plurimi fuerint in
eis,
eorum conversatione didicimus. Nam Daganus episcopus ad nos veniens, non solum cibum nobiscum, sed nee in eodem hospitio quo vescebamur, sumere voluit. Laurent. Epist. apud Bed. lib. ii.
cap. 4.
quos ut ipse sanctos esse non dubitans semper eorum vitam, mores et disciplinam sequi non desisto. Colman. apud Bed.
Hist. lib.
iii.
cap. 29.
rx.]
605
which observed Easter in the same manner that we do, did hold or do that which was contrary to the holy Scriptures ? seeing there were very many among them, to whose heavenly holiness the signs and miracles which they did bare testimony ; whom nothing doubting to be saints, I desist not to What follow evermore their life, manners, and discipline." That which Wilfrid replied to this, may be seen in Bede.
I
much wonder
saint,
at,
among
the
many wonderful
is
things related
saith,
of St
Colme by Adamnanus,
this,
that where he
during the time of his abode in the abbey of Clone, now called Clonraacnosh, did, " -"^by the revelation of the Holy Ghost, prophesy of that discord which after
that this
many days
for
arose among the churches of Scotland (or Ireland) the diversity of the feast of Easter ;" yet he telleth us
Holy Ghost revealed unto him that he himself, whose example animated his followers to stand more stiffly herein against the Roman rite, was in the wrong, and ought to conform his judgment to the tradition of the churches abroad as if the Holy Ghost did not much care whether
not that the
;
away
in this contro-
versy
tale
for which, if
you
please,
you
out of an old legend, concerning this same discord whereof St Colme is said to have prophesied. " ^'Upon a certain time," saith my author, "there was
a great council of the people of Ireland in the White-field, among whom there was contention about the order of Easter
:
monastery of Leighlin, unto whom there were subject a thousand and five hundred monks, defended the new order that lately came from Rome, but This Lasreanus or Lazerianus others defended the old."
is
the
man who
of
in
other
in
legends,
is
this
we now have
hand,
reported to
Ireland,
Bishop
Rome's legate
in
and
commonly
Bishop of the church of accounted to have been the at this meeting was antagonist Leighlin. His principal
first
^"
tie ilia
contentio circa inter quos erat albo, ordinem paschas Lasreanus enim, abbas
;
tem paschalis
lumb.
-'
ecclesias discordia.
lib.
i.
Adamnan.
Vit. Co-
quingenti monachi,
novum ordinem
dealii
cap. 3.
Roma
venit
Quodam
tempore erat
magnum
con-
cilium
populorum
Hiberniic in
campo
Abbatis
MS.
606
[cHAP.
one Munna, founder of the monastery which from him was called Teach-munna, that is, the house of Munna, in the
Meath who would needs bring this question same kind of trial here, that Austin the monk is said In defence of the Roman order, to have done in England. Bede telleth us that Austin made this motion to the British bishops for a final conclusion of the business: "^^Let us beseech God, which maketh men to dwell of one mind together in their father's house, that he will vouchsafe by some heavenly signs to make 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."
bishoprick of
to the
;
used by the British and Irish, maketh a more liberal proffer in this kind, and leaveth Lasreanus to his choice: " ^^Let us dispute briefly," saith he, " but in the name of God let us
give judgment.
reanus.
Three things are given to thy choice, Lasbooks 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,
Two
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 Or let us go unto the will escape untouched of the fire. 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 therefore returned this grave answer unto Munna, if all be true
that
-"
is
in
the legend:
" ~*We will not go unto thy ]udgmittentur, liber veteris ordinis et novi
j
fecit
ut videamus quis
bitur.
quibus
sit viis
ad
tuus,
in
unam domum
et
recludantur,
et
ingressum regni
fuerit curatus,
properandum.
et
AdDeo
domus comburatur,
ex
iis
videbimus
quis
Aut eamus
et
hujus
fides et operatio
nobis quo
celebrare.
Bed. Hist.
-^
lib. ii.
cap. 2.
;
Breviter disputemus
sed in nomine
Vit. S.
2*
Tresoptiones
in
I>asreane.
Duo libri
ignem
niani
IX.]
OF
TIIF.
CKLF.BllATION OF FASTER.
()07
and
field
be changed into the place of the White-field, and the Whiteinto the place of Mount Marge, God would presently do this for thy sake." So prodigal do some make God to be of miracles, and in a manner careless how they should fall as if in the dispensing of them he did respect the
;
whether St
Munna
be that
whom we
The
Synod of Strenshal, before-mentioned, was assembled long after at Whitby, called by the Saxons Streansheal, in Yorkshire, the ^^year of our Lord 664, for the decision of the
same question.
(written
Concerning which,
in
the Life
of Wilfrid,
his,
surnamed
Stephen, at the
berland),
commandment
:
of Acca,
time, in the days Bishop of the city of York, Oswi and Alhfrid his son being kings, the abbots and priests, and all the degrees of ecclesiastical orders, meeting together at the monastery which is called Streansheal, in the presence of Hilde, the most godly mother of that abbey, in presence
of Colman, metropolitan
Tem-
et
hoc propter
25 -*
cap. 26.
Quodam tempore in
diebus Colmanni
Colmanno episcopo primum, ut dignum erat, audientibus cunctis reddere rationem. Hie autem intrepida mente respondens dixit, Patres nostri et antecessores eorum manifeste SpLritu Sancto
inspirati, ut erat Columcille,
xiv. Luna
ejus,
die
omnesque
ecclesi-
runt
stoli
exemplum
et
tenentes Johannis
Apo-
asticae disciplina
gradus simul in
sanctimoniale
unum
matre
pectus
Domini
Amator Doejus
prsesente
mini dicebatur.
celebravit
;
et
discipuli
;
gibus
et
duobus Colmanno
et
/Egilberhto
conquire-
Polycarpus
et alii
celebramus
nee hoc
episcopis, de paschali
ratione
Brittonum
et
nostris,
audemus pro patribus {fort, partibus) nee volumus mutare. Stephanus Presbyter (qui et jEddi, apud Bedam,
Hist.
lib. iv.
Luna dominica
sit
die
cap. 10.
MS.
cha agendum
apostolicae, a
an melius
ratione sedis
sis Ecclesife, et
D. Roberti Cottoni.
608
also
[CHAI
made touching
to
;
be held whether Easter should be kept according to the custom of the Britons and the Scots, and all the northern part, upon the Lord's day that came
from the 14th day of the Moon until the 20th, or whether it were better that Easter Sunday should be celebrated from the 15th day of the Moon until the 21st, after the manner of the see apostolic. Time was given unto Bishop Colman, in the first place, as it was fit, to deliver his reason in the audience of all ; who with an undaunted mind made his answer, and said, Our fathers and their predecessors, who were manifestly inspired by the Holy Ghost, as Colum-kille was, did ordain that Easter should be celebrated upon the Lord's day that fell upon the 14th Moon; following the example of John the Apostle and Evangelist, who leaned upon the breast of our Lord at his last Supper, and was He celebrated Easter upon called the lover of the Lord. the 14th day of the Moon, and we with the same confidence celebrate the same, as his disciples Polycarpus and others did ; neither dare we, for our parts, neither will we, change
this."
Bede
relateth
his speech
thus
I use to observe I
received from
my
which all our Fathers, men beloved of God, are known to have celebrated after the same manner which that it may not seem unto any to be contemned and rejected, it is the same which the blessed Evangelist John,
bishop hither
;
me
the
disciple
specially
beloved by our
is
Lord,
with
all
the
command
manner
^*Nos seriem patriam, non frivola scripta tcnemus, Discipulo ^^Eusebii Polycarpo dante Johannis.
Pascha hoc quod agere soleo, a majome hue episcopum miserunt ; quod omnes patres nostri viri
^''
pulus specialiter
Domino
praeerat
dilectus,
ecclesiis,
cum
cele-
omnibus quibus
brasse
legitur.
iii.
eodem modo celebrasse noscuntur. Quod ne cui contemnendum et reprobandum esse videatur, ipsiim est quod beatus Johannes Evangelista, disci-
Deo
dilecti
Hist. lib.
-8
cap. 25.
MS.
in
Bib-
liothec. Cottonian.
-'
i.
X.]
609
Sanctum prsefixit nobis fore Pascha colendura, Atque nefas dixit, si quis contraria sentit.
On
Colman and
his
clerks
and the Britons, " ^out of the two utmost isles, and those not whole neither, did with a foolish labour fight against " ^*And if that Columb of yours," saith the whole world." he, " yea, and ours also if he were Christ's, was holy and powerful in virtues, could he be preferred before the most
the Lord said. I build my Church, and the gates of hell shall not prevail against it ; and I will give unto thee the keys of the kingdom of heaven.'''' Which last words wrought much upon the simplicity of King Oswy, who feared that ^^when he should " come to the doors of the kingdom of heaven, there would be none to open, if he were displeased who was proved to keep the
unto
whom
Thou
art Peter,
and upon
keys;"
but prevailed
fear
nothing
with
Bishop
Colman,
the
who
of
"
^^for the
life
" contemned the tonsui-e and the observation of Easter" used by the Romans; and " ^^ taking with him such as would follow him, that is to say, such as would not receive the Catholic Easter and the tonsure of the crown, (for of that also there was then no small question,), returned back asrain into Scotland."
Wilfrid
writeth,
^o
Cum
coelorum, non
^2
sit
illo
non
totis,
contra totum
orbem stulto labore pugnant. Wilfrid, apud Bed. lib. iii. cap. 25. ^' Et si sanctus erat aut potens virtutibus ille Columba vester, imo et noster si
Christi erat,
Tonsuram
et paschas
rationem prop-
ter
timorem patriae
num
trinam,
asest,
cui
Dominus
Tu
es Petrus, et super
banc petram
et tibi
asdificabo ecclesiam
meam,
et portce inferi
nam
et
sus est.
Bed. Hist.
lib.
iii.
Vide
Ne forte me
etiam
Q a
GIO
KET.ir.ION OF
THE AXCIENT
IKISH.
[CHAI'
CHAPTER X
OF THE HEIGHT THAT THE OPPOSITION BETWIXT THE ROMAN PARTV AND THAT OF THE BRITISH AND 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.
In Colman's room Wilfrid was chosen Archbishop of York, who had learned at Rome, from Archdeacon Boniface, " Hhe course of Easter, which the schismatics of Britain and Ireland did not know;" (so go the words of Stephen^ the ancient writer of his life ;) and afterwards did brag" ^that he was the first which did teach the true Easter in Northumberland, having cast out the Scots, which did ordain the ecclesiastical songs to be parted on sides, and which did command St Benet's rule to be observed by monks." But when he was named to the archbishoprick, ^he refused it at the first, as William of Malmesbury relateth, " lest he should receive his consecration from the Scottish Bishops, or from such as the Scots had ordained, whose communion the Apostolic See had rejected." The speech which he used to this purpose vmto the kings that had chosen him, is thus laid down by Stephen the writer of his life: " *0 my honourable lords the kings, it is
1
tici
rum
'
communionem
Id. ibid.
sedes
aspernarctur
runt, et alias
plinae
multas ecclcsiastica;
filio
disci-
apostolica.
regulas
Bonifacius archidiaconus
quasi proprio
suo diligenter
5.
dictavit.
O domini venerabiles reges, omnibus modis nobis necessarium est provide considerare,
See also
quomodo cum
'
electione vestra,
Bed. lib. v. cap. 20. - Se primum fuisse qui verum pascha in Northumbria Scotis ejectis docuerit,
qui cantus ecclesiasticos antiphonatim instituerit,
ad
adjutorio
accusare,
quamvis
sciam,
1am a monachis observari jusserit. Gulielm. Malmesbur. lib. iii. de Gcst. Pontific. Angl. Scd persdtit illc negare, nc ab epis''
quod aut quatuordecim anni sunt, ut Britones et Scoti ab illis sunt ordinati,. quos nee apostolica sedes in communionem recepit, neque eos qui schismaticis
consentiunt.
iis
X.]
KOMAN
I'AllTV.
Gil
means providently to consider how may, by the help of God, come to the degree of a bishop without the accusation of Catholic men. For there be many bishops here in Britain, none of whom
necessary
us by
all
witii
your
election
it
is
my
Scots, whom neither the See Apostolic hath received into her communion, nor yet such as consent
schismatics.
And
the
therefore
in
my
humility
me
into
country
;
of
that
France,
where many
meet, though
may be counted
unworthy,
While ''Wilfrid protracted time beyond the seas, King Oswy, led by the advice of the Quartadecimans, (so they injuriously nicknamed the British and Irish that did celebrate Easter from the fourteenth to the twentieth day of the moon), appointed " ''a most religious servant of God and an admirable doctor that came from Ireland," named Ceadda,
to be ordained
Bishop of York
in his
room.
Moribus acclinem,
sicque
Fridegodus.
me
mittatis
cum
vestro
'
nem, ubi
tur
;
mum
licet
indignus,
rear accipere.
cap. 12.
5
'
Ab
illo est
cum Judais
celebraj |
cum
enim
j
[
a 14 usque ad 21
lunam
dcGest.
\
Fontif.
Angl.
pus.
Bed. Hist.
QQ2
; :
612
IIEI.IGIOX OF
THE ANCIENT
IRISH.
[CH.
that
time,
as
Bede
noteth,
in
all
to say,
by
Wini only. But shortly after the opposition betwixt these two sides grew to be so great, that our Cuthbert, Bishop of Landisfarne, upon his death-bed required his followers that they should " *hold no communion with them which did swerve from the unity of the catholic peace, either by not cele;"" brating Easter in its due time, or by living perversely and that they should rather take up his bones and remove their place of habitation, than any way condescend to " submit their necks unto the yoke of schismatics."" For
the
further
maintaining
of
which
breach
also
there
were
made both by the Romans, and by the Saxons One of the instructhat were guided by their institution. tions that the Romans gave them was this: "''Ye must
certain decrees
beware that causes be not referred to other provinces or churches, which use another manner and another religion whether to the Jews, which do serve the shadow of the law
rather
than
the
truth,
or
to
the
Britons,
who
are
con-
and have cut themselves off from the Roman manner and the unity of the Church, or to heretics, although they should be learned in ecclesiastical causes and well studied." And among the decrees made by some of the Saxon bishops, which were to be seen in the library of Sir Thomas Knevet, in Norfolk, and are still, I suppose,
preserved there by his
" ^"Such
^
laid down for one from the bishops of as have received ordination
heir,
this
is
Cum illis
licae
in ecclesiasticis
fuerint.
Ex
Cod.
Canonum
Cotton, titu-
lorum 66.
'" Qui ordinati sunt a Scottorum vel Britannorum episcopis, qui in pascha vel tonsura catholics non sunt adunati eccle-
Rom. Cavendumest
more
et alia reli-
siae,
manus
et
impositione
Similiter
gione utantur
brfe legis
um-
ecclesiB,quaeab
episcopis ordinantur,
et
magis quam
et
veritati deserviunt,
aliqua
Romano more
ab unitate
ecclesiEe
poscentibus chris-
mam
X.]
G13
the
who
in
the
matter
of
Easter and
let
them
be again by imposition of hands confirmed by a catholic bishop. In like manner also let the churches that have been ordered by those bishops be sprinkled with exorcised water, We have no licence also and confirmed with some service.
to give
when they
will
re-
quire
it,
remain
And such likewise as with us in the unity of the Church. either of their nation, or of any other, shall doubt of their
baptism,
Thus did they. how averse the British and the Irish were from having any communion with those of the Roman
let
them be baptized."
On
And the answer sufficiently manifest. " ^^the seven British bishops, and many is well known which other most learned men*" of the same nation, did return unto the propositions made unto them by Austin the monk, who was sent unto their parts with authority from Rome, that " '^they would perform none of them, nor at all admit him for their archbishop," The Welsh chroniclers do further relate, that Dinot, the Abbot of Bangor, produced
before specified, doth
that time to shew that they did owe " "We are and this among others; him no subjection, Kaer-leon upon Bishop the of government of under the cause us and to is oversee us, God, to who, under Usk, :" in Bertinianus, the Gotcelinus and spiritual the way keep Life of Austin, 'Hhat for the " authority of their ceremo-
divers arguments
at
fessi
fuerint
velle
unitate ecclesiai.
liter gente,
Tam
ipsum,
quam
ejus
statu ta,
statim
reversi
spreverunt,
vel
quacunque, de baptismo
baptizentur.
9.
'
suo
dubitaverint,
Decret.
Pontific.
IMS. cap.
De communica-
ii.
cap.
1.
tione8cottorumetBritonum,quiinpascha ct tonsura catholici non sunt. ' Bed. Hist. lib. ii. cap. 4. '2 Septem Britonum episcopi, et plures
viri
In a
doctissimi,
maxime de
nobilissimo
!
solum a sancto Eleutherio Papa, prima institutore suo, ab ipsa pene inf'antiaecclesia>
dicatas,
Dei amicis
!
Bed. Hist,
lib, ii.
hactenus observatas
cclin.
;{2,
Illi
horum
sc i'acturos, nc(|uc
re;
614
nies"
[cHAF.
did allege
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 followers of the Apostles;" and therefore " they
ought not to change them for any new dogmatists." But, above all others, the Britisli 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
any of the Catholics (for so he calleth those of 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
that
'"if
his
own
side)
the
at
faith
all,
and the religion of the English in no account them in any thing more
those verses of Taliessyn,
title
Whereunto
honovu-ed
by the
Ben Beirdh, that is, " the chief of men," may be added, which shew that
of
he wrote
fifty
after the
Ac ef yn Ac nys Gwae ny
Rhac
"
A'iffbn
vigail,
areilia:
cheidw cy dheuaid
Rhufcniaid
bleidhic,
gnwppa.
yborn,
Wo
be
to that priest
That
weed
his corn,
And
1*
among
Si quilibet de nostris, id
catho-
'' Quippe cum usque hodie moris sit Britonum fidem religionemque Anglorum
;idscisccrc dignantur,
quam quadraginta
|
pro nihilo habere, neque in aliquo eis magis coniniunicarc quam paganis. Bed.
Hist, lib.
^^
ii.
cap. 20.
adDomnonios.
-]
ROMAN
PAllTY,
615
Wo
That
watch his
fold alway,
As
Wo
be
Mantuan, which shew that some Romans of " folly," " impudency," and " stolidity," for standing so much upon matters of human institution, that for the not admitting of them they would break peace there where the law of God and the doctrine first delivered by Christ and his Apostles was safely kept and maintained
also
As
those
others
of
"'Adde quod
Causabantur eos stulte, iraprudenter, et aequo Durius ad ritum Roma; voluisse Britannos
Cogere, et antiquum tam prsecipitanter
amorem
Tarn
Concedere
Roma
Humani
Lex
qua; juris
Quam
primus
tulit ore
By
be seen,
Picts
all that
may
who
and Britons, to have been so obsequious unto the Bishop of Rome, that they reformed the celebration of Easter by them formerly used, as soon as they understood what
the rite of the
that,
Roman Church
declaration
was;
after the
thereof
and the clergy of Rome, the northern Irish were nothing moved therewith, but continued still their own tradition. And therefore Bede findeth no other excuse for Bishop Aidan herein, but that " ^"either he was ignorant of the canonical time, or, if he knew it, that he was so overcome
with the authority of his
it;" that he did
it
''
^^
own
after
tltfe
manner of
his
own nation;"
'" -"
Baptist.
Mantuan. Faster,
lib.
i.
agnitum sequeretur, dcvictus ; non approbo iiec laudo. Bed. Ilistor. lib. ill.
cap. 17'
-'
More
sucC gcntis.
Ibid. cap.
3.
616
IIELIGIOX OF
THE ANCIENT
IRISH.
[cHAP.
and that " -"he could not keep Easter contrary to the cusHis successor Finan tom of them which had sent him." more fiercely in the business with Ronan his ^^ contended countryman, and declared himself " an open adversary'" to Colman, that succeeded him, did tread the Roman rite. just in his steps, so far that, being put down in the Synod of Streansheal, yet " for fear of his country," as before
of
to
he refused
laws.
Stephen, the writer of the Life of conform himself, and chose rather
than
to
forego his
bishoprick
the
Roman
Colmanusque suas inglorius abjicit arces, Malens Ausonias victus dissolvere leges,
saith Fridegodus.
with him
in
all
his
Neither did he go away alone, but ^Hook countrymen that he had gathered together
Lindisfarne,
or
Holy Island;
in
the
^^
that
were at Ripon
Yorkshire,
and the rest of the rites according to the custom of the Church of Rome. And so did tbe matter rest among the
Irish about forty years after that, until their
own country-
^"^Adamnanus persuaded most of them to yield to the custom received herein by all the churches abroad.
man
The Picts did the like not long after under King Naitan, who " -'by his regal authority commanded Easter to be
observed throughout
all his
of nineteen years, abolishing the erroneous period of eightyfour years," which before they used, and caused " all priests
and monks
to
Roman manner.
Y-Columkille,
lib. iii.
The monks
22
of
the
island
v.
of
Hy,
is
or
sum
23
2"
Pascha contra morem eorum qui ipmiserant facere non potuit. Ibid.
I
cap. 20.
See also
Htmpuvi
-'
misprinted for
l(i
Hripum.
cap. 25.
Ibid. cap.
et 22.
i^
i\y[f[
27
Nec mora,
perfecit.
erat episco-
toritate
Statim
namque jussu
congregaverat
<._
2s
Scotos.
Bed.
lib.
iv.
'
Pictorum provincias
cennovennales
;
circuli
pascha; de-
4_
Optione data, maluerunt loco cedere, quam 'pascha catholicum ceterosque ritus
canonicos juxta Romante et apostolica;
ecclesiae
culis.
consuetudinem reciperc.
Id, lib.
'
cap. 22.
X.]
KOMAX PARTY.
617
^by
year of our Lord 71^) forsook the observation of Easter and the tonsure which they had received from Columkille a hundred and fifty years
the
before,
Roman
rite,
about eighty
years
The
old
usage,
^Elbodus,
who was
year of our Lord 8O9, as Caradoc of Lhancarvan recordeth, brought in the Roman observation of Easter which is the
;
cause
why
^^his
disciple
nineteen years'
But howsoever
North Wales did, it is very probable that West Wales, which of all other parts was most eagerly bent against the for traditions of the Roman Church, stood out yet longer we find in the Greek writers of the Life of Chrysostom, " that certain clergymen which dwelt in the isles of the ocean" repaired " from the utmost borders'" of the habitable world unto Constantinople, in the days of Methodius, who was patriarch there from the year 842 to the year 847, to enquire of " ^^ certain ecclesiastical traditions, and the Whereby it perfect and exact computation of Easter." appeareth that these questions were kept still afoot in these islands, and that the resolution of the Bishop of Constantinople was sought for from hence, as well as the determination of the Bishop of Rome, who is now made the only
:
Neither
of
-'''
is
it
did pass betwixt our Irish that were not subject to the see
Rome, and
Id. lib.
iii.
those others
were of the
Roman com-
29
^"
\^'^ales,
p. 17,
32 Ab adventu Patricii in jam dictam insulam (Hiberniam scilicet) usque ad cyclum decennovennalem in quo sumus
18,
22 sunt cycli, id
anni in
est
421, et sunt
in
Descript.
'"
Ogdoade usque
Ego Nennius,
Idem.
'3 "Ei/c/ca TLviJov
lus,
aliquaexcerptascriberecuravi. Nenn.
in publica Cantabrig.
eKKK^aiaaTiKwv irapa7ra<T)(a\i(>u
MS.
Academ. Bib:
Dotrewv,
(tKpiftnv's
'
xeXcias t6 tou
KaTa\}']\}/eu)^.
Kal
Ego
Chrysost.
(5,
Tom.
et in
Nennius
lus.
(vel
viii.
edit.
Notis, col,
618
lUlSIi.
[ciIAl'.
munion, in the succeeding ages they of the one side were esteemed to be saints as well as they of the other; Aidan, for example, and Finan, who were counted ringleaders of
the Quartadeciman party, as well as Wilfrid and Cuthbert,
who were so violent against it. Yet now-a-days men are made to believe, that out of the communion of the Church
of
Rome
to
jection
nothing but hell can be looked for, and that subthe Bishop of Rome, as to the visible head of
is
current for good divinity, go hard, not only with the " ^twelve hundred" British monks of Bangor, who were martyred in one day by Edelfride, King of Northumberland, whom our Annals style by the name of " ^Hhe saints," but also with St Aidan and St Finan, who deserve to be honoured by the English nation with as venerable a remembrance as (I do not say Wilfrid and Cuthbert, but) Austin the monk and his followers. For by the ministry of Aidan was the kingdom of Northumberland recovered from paganism, whereunto belonged then, beside the shire of Northumberland and the lands beyond it unto Edinburgh Frith, Cumberland also and Westmoreland, Lancashire, Yorkshire, and the bishoprick of Durham; and by the means of ^' Finan not only the kingdom of the East Saxons, which contained Essex, Middlesex, and half of Hertfordshire, regained, but also the large kingdom of Mercia converted first unto Christianity, which comprehended under it Gloucestershire, Herefordshire, Worcestershire, Warwickshire, Leicestershire, Rutlandshire,
if it
which,
like
may go
the
case
is
to
^"^
Northamptonshire,
shire, shire^
Lincolnshire,
Huntingdonshire,
Staffordshire,
Bedford-
Buckinghamshire,
Oxfordshire,
half of Hertfordshire.
The
of
Scottisli, that
of these countries,
govern them
for
namely,
successively,
the
kingdom of Northumberland;
"^
Bed. Hist.
lib.
ii.
cap. 2.
fvel (il3)
^u
^.^^^
^^
^^
^5
Eellum
\
'
^^
^''
(^airclegion, ubiSanctioccisisunt.
Annal.
!
Ultan.
MS.
^s
X.]
OF
to
PAllTY.
619
brother
Ceadda, the Bishop of York beforementioned Middle Angles, which inhabited Leicestershire, and the Murcians, Diuma, (for " "the paucity of priests,"" saith JBcde, " constrained one bishop to be appointed over two
'"for the
And
these
their extraordinary
sanctity of life
and painfulness in preaching the Gospel, wherein they went far beyond those of the other side, that afterward thrust them out and entered in upon their labours, exceedingly Aidan especially, who, reverenced by all that knew them " ^^although he could not keep Easter," saith Bede, " contrary to the manner of them which had sent him, yet he was careful diligently to perform the works of faith and godliness and love, according to the manner used by all holy men. Whereupon he was worthily beloved of all, even of them also Avho thought otherwise of Easter than he did, and. was had in reverence not only by them that were of meaner rank, but also by the bishops themselves, Honorius Neither of Canterbury, and Felix of the East Angles." did Honorius and Felix any other way carry themselves herein than their predecessors Laurentius, Mellitus, and Justus, had done before them, who, writing unto the bishops of Ireland that dissented from the Church of Rome in the celebration of Easter and many other things, made no scruple to prefix this loving and respectful superscription to their letters: " "To our lords and most dear brethren the bishops or abbots throughout all Scotland, Laurentius, Mellitus, and Justus, bishop,^, the servants of the servants of God." For howsoevei- Ireland at that time ^''received not the same
;
'"'
^'
Paucitas euim
sacerdotum cogebat
pra;fici.
Dominis
Ibid. cap. 3, 4,
f),
17,
2fi.
morem
eoruni qui
Laurentius, Mellitus,
servi
'^'
et
Justus episcopi,
ii.
ipsum miserant, facere non potuit ; opera tamen fidci, pietatis et dilectionis, juxta morem omnibus sanclis consuetum diligcnter exequi curavit. Unde ab omnibus
etiani his qui
servorum Dei.
Id. lib.
cap. 4.
'l'\^''i':it<;
dorcns,
omnium
vicinarumi
solum
a medioeri-
bus,
vcrum ab
ipsis
quoquc
epi&topis,
"''^"^'"' C'T- 1|
620
[ciIAP.
" laws"" wherewith " other nations" were governed, yet it so "flourished in the vigour of Christian doctrine," as Abbot Jonas testifieth, that " it exceeded the faith of all the neighbour nations," and in that respect was generally had in
honour by them.
CHAPTER
OF
XI.
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 AHSOLVING SUBJECTS FROM THE OBEDIENCE WHICH THEY OWE TO THEIR TEMPORAL GOVERNORS.
It now remaineth, that in the last place we should conthe Pope's power in disposing the temporal state of this kingdom, which either directly or indirectly, by hook or crook, this grand usurper would draw unto himself.
sider
First,
therefore,
^
Cardinal
Allen
would have us
to
know,
that "
reignty
the See Apostolic hath an old claim unto the soveof the country of Ireland, and that before the
covenants
passed
between
Which
challenges," saith
he,
King John and the same see. " princes commonly yield not
What princes use to yield or not yield, I leave to the scanning of those unto
princes' matters
to
whom
I
fast
dare be bold
say,
do belong; for the Cardinal's prince, that if it be not his use to play
and loose with other princes, the matter is not now to do: whatsoever right he could pretend to the temporal state of Ireland, he hath transferred it, more than once, unto the kings of England; and when the ground of his claim shall be looked into, it will be found so frivolous and so ridiculous, that we need not care three chips whether he yield it up or keep it to himself. For whatsoever become of his
idle
challenges,
tained
an
the crown of England hath otherwise obundoubted right unto the sovereignty of this
country, partly
sion
of a social
Allen's
'
Answer
Execution of Justice
in
England,
p. 110.
XI.]
OF THE POPE
621
men, although they have been formerly quit from all subjection, to renounce their own right, yet now in these our days," saith Giraldus Cambrensis, in his History of the Conquest of Ireland, " all the princes of
is
free
for
all
submit and bind themselves with and oath unto Henry the Second, King of England." The like niiffht be said of the s;eneral submissions made in the days of King Richard the Second and
Ireland
did
voluntarily
King Henry
tion of divers
indeed,
do produce for
Rome
itself.
For
titles
are brought
Covenants of King John mentioned by Allen, which he that hath any understanding in our state knoweth to be clearly void and worth nothing. The one is taken from a special grant supposed to be made
beside
those
first
which
islands in general.
The former
out in the
time
the reign of
by an Italian in King Henry the Eighth the latter was found days of King Henry the Second, before whose
of these was devised of late
doth appear
in
all
antiquity of any
Rome
of Ireland
own
Polydore Virgil, he that composed the book de Inventorihus Rerum, of the first " inventors of things ;" among whom he himself may challenge a place for this invention, if the
^
Cum
3
''
Judges
xi. 26.
cuilibet,
quanquam
subjectionis
his
cujus-
Genebrard, Chronograph,
I.
lib.
iii.
in
libet hactenus
immunes,
tamen hodie
Sylvest.
lib. V.
'
nostris diebus
cap. 9, in fine.
secundo omnes Hibemia; principes firmis fidei sacramentique vinculis se sponte submiserunt.
Girald.
lib.
ii.
Insulas
omnes
sibi speciali
quodam
Cambrens.
7-
Hibern.
jure vendicat.
Expugnat,
cap.
Expugnat.
622
inventors of
[CIIAI'.
be
admitted
to
liave
any room
the
in
tliat
company.
This
"for
over by
Pope
into
England
the
of his Peter-pence,
;
undertook
wherein he forgat
do the best service he could to his lord There he telleth an idle that had employed him thither. tale how the Irish, being moved to accept Henry the Second for their king, " 'did deny that this could be done otherwise than by the Bishop of Rome's authority; because," forsooth, *' that from the very beginning, after they had accepted Christian religion, they had yielded themselves ..and all that And they did constantly affirm," they had into his power. 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, Edmund the one whereof writeth, Campion and Nicholas Sanders 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
not by the
to
;
:
way
of the See of
Rome
i"
the
other in Polydore's
own words,
though he name him not, that " ^the Irish from the beginning, 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 For prince of Ireland beside the Bishop of Rome alone." 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 For Ireland, sufficiently discovereth the vanity thereof.
'
aliquot
annos gessimus ; ejusque muneris obeundi causa, primum in Angliam venimus. Polydor. Virgil. Anglic. Histor.
per
lib, iv.
7
Camp. History
of
Ireland, lib.
ii.
cap. I.
j
" fieri,
Hibemi
Christia-
Id Hibemi posse
Pontificis,
initio,
nisi auctoritate
nam
rant
;
Romani
inde ab
nia in Pontificis
nee
nem
ditionem
atque
constanter
Domiquod
num,
pra;ter
ipsum pontificem
id
pus prreter unum Romanum Pontificem agnoverunt. Sander. Schism. Anglican, lib. i. ad ann. I,'j42.
XI.]
01'
OVER
IllELxVND.
623
he
tlicre
unto Ireland, maketh no mention at all of this, which had been the fairest and clearest title that could be alleged, if
any such had been then existent in rerum natura, but is fain to fly unto a farfetched interest which he saith the " ^" Truly," Church of Rome hath unto all Christian islands. " saith he to the king, there is no doubt but that all islands
unto which Christ the Sun of Righteousness hath shincd, and which have received the instructions of the Christian faith,
to the right of Saint Peter and the holy Church which your nobleness also doth acknowledge." If you would further understand the ground of this strange claim, whereby all Christian islands at a clap are challenged to be parcel of St Peter''s patrimony, you shall have it from Johannes Sarisburiensis, who was most inward with Pope Adrian, and obtained from him this very grant whereof now we are speaking: " ^^At my request," saith he, " he granted Ireland to the illustrious King of England,
do pertain
of
Rome
Henry
the
Second, and
gave
it
to
be possessed by right
of inheritance,
as his own letters do testify unto this day. For all islands of ancient riffht are said to bclonoj to the Church of Rome by the donation of Constantine, who founded and endowed the same." But will you see what a goodly title here is in the mean time First, the donation of
.''
tion I find mention made of islands in one place only ; '-where no more power is given to the Church of Rome over them, than in general over the whole continent, by east and by
'"
titije
fidei
Sane omnes insulas, quibus sol jus(Jhristus illuxit, et qua; documenta Christiana; susceperunt, ad jus S.
fundavit
et
dotavit, dicuntiir
ad Roma-
nam
'2
ecclesiam pertinere.
Johan. Saris-
Petri et sacrosancta;
Romano;
ecclesias,
nobilitas recognoscit,
non
quam
in occidente,
dubium
'
pertinere.
meridiana plaga,
ad Henr.
'
ii.
Angl. Reg.
Ad preces
meas
illustri
Regi Anglo-
concessit, et dedit
ea
manus
beatissimi
hodiernum
diem.
Nam
omnes
insula;,
dc jure anti-
rumque
ejus
omnia disponantur.
Edict.
cam
Constantin.
624
west,
IllISH.
[chap.
Graicia,
in
it
temporal patrimony.
in
doth not appear that Constantine himself had any interest the kingdom of Ireland how then could he confer it
:
but that the island was ever possessed by the Romans, or accounted a parcel of the empire, cannot be proved by any sufficient testimony of antiquity. Fourthly, the late
writers that are
of
another
of
the
empire
Constantine's
death,
Ireland
unto Constantinus the eldest son ; which will hardly stand with this donation of the islands supposed to be formerly made unto the Bishop of Rome and his successors. Pope Adrian therefore, and John of Salisbury
was assigned
his
title
solicitor,
for
the
John Harding,
in his Chronicle,
Kings of
by King Henry
of
first
it,
(le fitz
Of Maude, daughter
That conquered
King Henry)
Which
manner
in
16
all
Ireland
By papal doom, there of his royalty, The profits and revenues of the land, The domination, and the sovereignty.
For error which again the spiritualty
They held
full long,
Of
heresies, with
'^
" Pomp.
Lffit.
in
Roman.
Histor,
Com-
Britanniam
est,
lit
Qua
illffi
ejusdem
stant.
Harding Chronic,
ibid. cap. 132.
cap. 241
obsequantur.
XI.]
625
deny would
'^that
Ireland
was
infected
with
any heresy,
but
also
have us believe '-that the Pope never intended to confer For lordship of Ireland upon the kings of England. where it is said in Pope Adrian's bull, " ''Let the people
the
and reverence thee as a lord," this glosser, ^"Let them revenot as rence thee " as a prince worthy of great honour lord of Ireland, but as a deputy appointed for the colof that
land receive
thee,
is,
saith
It is true
indeed that
King Henry
easily
the
Second,
Pope's
to
the
end
for
entering upon " the payment of Ireland, did voluntarily offer unto him a yearly pension of one penny out of every house" in the Country ; which, for aught that I can learn, was the first " ecclesiastical tribute" that ever came unto the Pope's cofBut that King Henry got nothing else fers out of Ireland.
obtain
the
good
will
we
here,
himself could be
senselessness of
it.
such
blockhead
for
as
not
to discern
the
What
declared
and obtained,
is
sufficiently
^'In by them him unto sent was first bull the the year of our Lord 1155 a laid down in thus whereof is sum by Pope Adrian; the Third, the the Alexander second bull directed unto him by
that writ the history of his reign.
" ^^ Following the steps immediate successor of the other the fruit of your and attending Adrian, of reverend Pope
:
niae,
'"
'*'
Catholic.
7ii.
Iber-
22
Venerabilis Adriani
Papa
vestigiis
inhaerentes,
vestrique desiderii
fructum
cap. ^.
et
populus
te recipiat,
vobis indulto,
sicut
dominum
Sicut
veneretur.
Bull. Adrian.
IV.
^^
Roman*,
Hibemia,
dominum
veneretur,
id
;
est,
ut principem
non
dominum
coUigendi
-'
Alexandri
Histor.
iii.
apud
Giraldum
Osulle-
Cambrens.
lib.
ii.
Hibern.
Expugnat.
(in edito
margine.
cap. 6. in Codicibus
MS.
Wen-
Nicol. Trivett. in
enim caput hoc mancum est) et Jo. Rossum Warvicensem, in Tract, de Terris Coronae Anglia annexis.
R R
626
desire,
[chap.
we ratify and confirm his grant concerning the dominion KINGDOM of Ireland conferred upon you reserving unto St Peter and the holy Church of Rome, as in England so in Ireland, the yearly pension of one penny out of every house." In this sort did Pope Adrian, as much as lay in him, give Ireland unto King Henry, hcereditario jure possidendam, " to be possessed by right of inheritance ;" and withal " ""sent unto him a ring of gold set with a fair
of the
;
who was
business,
the
principal
agent betwixt
testify.
them
both
in
in
this
doth
expressly
After this,
the year II71, the king himself came hither in person; where the archbishops and bishops of Ireland " ^* received The king, saith John him for their King and Lord." Brampton, " ^^ received letters from every archbishop and 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
and abbots of Ireland, came unto received him for King and Lord swearing fealty to him and to his heirs, and of Ireland power to reign over them for ever and hereof they gave The kings also and princes of him their instruments.
^^ Annulum quoque per me transmisit aureum, smaragdo optimo decoratum, quo fieret investitura juris in gerenda Hibernia ; idemque adhuc annulus in curiali
mantes,
in
reges et dominos in
tuisse.
perpetuum
consti-
Jo.
cap. 42, de
quo consulendus etiam est Giraldus Cambrens. Hibern. Expugnat. lib. ii.
cap. 6.
^^ In regem et dominum receperunt. Roger Wendover, et Matth. Paris, in Historia majori, ann. 1171. Roger Hoveden, in posteriore parte Annalium. Johan.
totius
Hibernian,
et
et
receperunt
eum
in
regem
ei et
dominum
Hibernias
jurantes
nandi super eos potestatem in perpetuum ; et inde dederunt ei chartas suas. Exemplo autem clericorum, praedicti reges et
principes
Brampton
in Historia Joralanensi et
Bar-
Hibemiae
receperunt
simili
Anglise in do;
MS.
^^
minum
Recepit ab unoquoque archiepiscopo
literas,
et
regem Hiberniae
et
homines
suis
et
episcopo
cum
sigillis
suis in
modum
chartse
pendentibus,
regnum
mines.
XI. J
627
by the example of the clergy, did in like manner Henry, King of England, for Lord and King of Ireland ;" and became " his men,**' or " did him homage, and swore fealty to him and his heirs against all men," These things were presently after confirmed in the national Synod held at Cashel ; the acts whereof in Giraldus Cambrensis are thus concluded: " ^'''For it is fit and most meet, that as Ireland by God's appointment hath gotten a lord and a king from England, so also they should from thence receive a better form of living." King Henry also at the same time " ^^sent a transcript of the instruments
Ireland,
receive
of
all
the
archbishops
Alexander, who, by his apostolical authority," (for so was it in those days of darkness esteemed to be,) " did confirm
the
to
KINGDOM
the
of Ireland unto of
him and
form
the instruments
of the
archbishops
and
thereof for
ander,
also ^"obtained further from Pope Alexmight be lawful for him to make which of his sons he pleased king of Ireland, and to crown him accordingly and to subdue the kings and great ones of that land which would not subject themselves unto him." Whereupon, in a grand Council held at Oxford in the year of our Lord 1177, " ^^ before the bishops and peers of the kingdom he constituted his son John King of Ireland,"
The king
it
" that
" ^^according
to
that grant
^^
ut sicut
^^
I
Perquisierat ab Alexandre
summo
suum
Pontifice,
quod
liceret
ei
filium
quem
i '
vellet
Regem Hibernia
;
facere, et
similiter
coronare
terrse,
ac reges et poteiites
rem.
-^
Girald.
lib.
i.
ejusdem
1177.
qui
subjectionem
Id.
ei
pugnat.
facere noUent,
debellare.
ad ann.
char,
I
et ipse auctoritate apostohca ..!,., connrmavit illi et hseredibus suis resnum TT., ^ Hibemiae, secundum formam chartarum
.
Papam;
,
i
Johannem hhum suum coram epis, u n copis et regni sui prmcipibus Regem ... ., ., tj ibid, -u-a . ^-T , Id. Hiberniae constituit. et Gual,, i.
.
cv
terus Coventrensis,
.
,,
archiepiscoporum
niEB.
29
...
m
.
T.
..
toria.
'^
Constituit
Johannem
filimn
suum
Nam summus
confirmavit
;
regem
; '
sibi et
lica
matione
1177.
in
ad ann.
r2
628
ander."
[chap.
sure,
in
And
to
make
the
the
from Pope Urban the Third, " ^^that one of his sons, whom he himself would, should be crowned for the kingdom of Ireland :" and this the Pope did not only " confirm by his bull," but also the year following purposely sent over Cardinal Octavian and
year 1186, he obtained a
new
Hugo
de Nunant, or Novant,
king"'s
all this
^^his
legates, into
Ireland, to
son there.
see
By
we may
how
;
far
which
do not
so
much
note
to convince the stolidity of Osullevan, who would fain persuade fools that he was preferred only to be collector of the Pope''s Peter-pence, as to shew that Ireland was at
that time
the
kings of England
therefore
^Paul " the Fourth needed not make and trouble ^''the matter, when in the year whole court of heaven"" with the his he apostolical authority, such 1555 took upon him, by I am sure as none of the Apostles of Christ did ever assume unto themselves, to erect Ireland unto the title and dignity of a kingdom whereas he might have found, even in his own ^^Roman Provincial, that Ireland was reckoned among insothe kingdoms of Christendom before he was born much that in the year 1417, when the legates of the King of England and the French king's ambassadors fell at variaccounted no
than kings thereof.
all that noise,
:
And
ance
in
the
Council
of
Constance
for
precedency,
the
^^
Ab
de
Philippo Rege
super hoc
et
vellet
humiliter
et in
ei
coro-
nam
^*
petuo
ac
titulo,
dignitate,
insigniis,
Quibus ipse commisit legatiam in Hibemiam, ad coronandum ibi Johannem filium regis. Sed dominus rex coronationem illam
^*
gaudent, ac
distulit.
libet,
bemiam insulam
nitatem erexit.
^^
mus.
Gabutius
in
Vita Pii v.
et glo-
Ad
Mariae,
coelestis
Apostolicae edit.
tor, fol. 344,
Tomo
ii.
Tractat.
Doc-
honorem,
et fidei Catholicae
exaltationem,
X..]
OF
THE POPE
orators,
629
also
to
English
for
among
"
'**It
alleged
this
themselves:
well
known,
in
that
his
according
divided
book de Prointo
is
being
the
Asia,
Afric,
;
and
the
Europe,
the
Europe
for
divided
first,
into
four kingdoms
Ireland, which
namely,
for
Roman
the the
the
Constantinopolitan
is
second,
third
kingdom of
lish,
now
Engit
and
the
fourth
the
kingdom of Spain
kings
whereby
of
and
kingdoms
all
which prerogative the kingdom of France is not said to obtain." And this have I here inserted the more willingly, because it maketh something for the honour of
Europe
my
and
country, to which I
confess I
am
it
very
is
much
devoted,
to
Council
not
commonly
be had.
Cometh forth OsuUevan again, and, like a upon ^Hhe English-Irish priests of his own religion which, in the late rebellion of the Earl of Tyrone, did " not deny that hellish doctrine, fetched out
little
But
now
fury,
flieth
of hell
for
for
the
to
destruction
of Catholics, that
fight
it
is
lawful
against
Catholics
for
heretics
if
Catholics
and
in
their
country
to
;"
or
it
rather,
have
the
it
plainer
terms,
that
is
lawful
for
Romish
and
religion
bear
their
arms
that
and
are
fight
sovereign
fession,
fellow-subjects
of
another
that
pro-
against
those
of
own
religion
traitor-
And
MS.
to
shew
^8
Satis
constat,
et
secundum Albertum
in Bibliotheca
Bartholomaeum de ProprietaMbus Rerum, quod toto mundo in tres partes diviso, videlicet Asiam, Africam, et Europam, Europa in quatuor dividitur
regna
Magnum
Regia.
primum videlicet Romanum, secundum Constantinopolitanum, tertium regnum Hiberniae, quod jam translatum est in Anglicos, et quartum regnum HispanisB. Ex quo patet, quod Rex Anglice et regnum suum sunt de eminentioribus
;
da
est,
qui tartareum
dogma ab
orco in
haereticis gercre
arma
Hist.
iii.
dimicare.
Philip.
Osullevan,
iv.
lib.
antiquioribus
regibus
et
regnis
totius
Catholic. Iberni*,
Tom.
EuropP
quam
praerogativam
regnum
Francifenon ferturobtinere.
Act. Concil.
1621.
630
"
''how
[chap.
bring""**
the laity
published
rebellion,
in
the
year
l603,
the
justification
of that
and the declaration of Pope Clement the Eighth's letters touching the same, wherein he signifieth that " *Hhe English ought to be set upon no less than the Turks and imparteth the same favours unto such as set upon them, Such that he doth unto such as fight against the Turks." wholesome directions doth the Bishop of Rome give unto those that will be ruled by him far different, I wis, from that holy doctrine wherewith the Church of Rome was at first seasoned by the Apostles: ^^ Let every soul he subject unto the higher powers, for there is no power but of God, was the lesson that St Paul taught to the ancient Romans. Where if it be demanded, " ^'^Whether that power also which persecuteth the servants of God, impugneth the faith, and subverteth religion, be of God our countryman Sedulius will teach us to answer with Origen, that " even such
;
;
?''''
evil
good ;" although he were as wicked as either Nero among the Romans, or Herod among the Jews, the one whereof most cruelly persecuted the
the
praise
power and
as
that
is
given of
of
the
God
for
the
revenge of the
And
yet,
when
the
one of them
Romans,
be subject, not only for wrath, but also for conscience sake; and of the causeless fear of the other these verses
*"
Haec
est
Academiarum
illi
censura, qua
pugnantes prosequitur
Censur.
Protestantibus
opem
tulerunt,
et
Doc. Salamantic.
niae Bello.
'*-
et Vallisolet.
de Hiber-
Catholicos oppugnarunt; quamque insanam et venenosam doctrinam attulerint nonnuUi doctiores vulgo habiti, qui seculares
Rom.
Quid
?
xiii. 1.
^^
et ilia potestas,
quae servos
religiore-
Tom.
*'
nem
subvertit, a
Deo
est ?
Ad
quod
enim Pontifex dicat Anglos adversus Catholicam religionem pugnare, eosque non minus ac Turcas oppugnari debere eisdemque gratiis eos oppugnantcs prosequatur, quibus contra Turcas
;
Cum
talis potestas a
Deo data est, ad vindictam quidem malorum, laudem vero bonorum. Sedul. in
Rom.
^*
xiii.
xiii.
.5,
Rom.
XI.]
631
the
Non
eripit mortalia.
ccelestia.
Why, wicked Herod, dost thou fear. And at Christ's corain<!, frown? The mortal he takes not away,
That gives the heavenly crown."
better paraphrase whereof you cannot have than this, which Claudius hath inserted into his collections upon St " ^''That King; which is born doth not come to Matthew overcome kings by fighting, but to subdue them after a wonderful manner by dying neither is he born to the end that he may succeed thee, but that the world may faith:
fully believe
fight
in
him.
being
alive,
is
may
may triumph
slain
of other nations,
with gold get an army unto himself out but that he may shed his precious blood Vainly didst thou by envying for the saving of the nations. fear him to be thy successor, whom by believing thou oughtest to seek as thy Saviour; because if thou didst believe in him thou shouldst reign with him, and as thou
nor that he
hast received a temporal
also receive
may
kingdom from him, thou shouldst from him an everlasting. For the kingdom of this Child is not of this worlds but by him it is that men do reign in this world. He is the wisdom of God, which
^5
Sedul. in
Hymno
Acrostich. de Vita
accepisti
Christi.
"'^ Rex iste qui natus est, non venit reges pugnando superare, sed moriendo mirabi-
regnum, acciperes Hujus enim pueri regnum non est de hoc mundo, sed per ipsum regnatur in hoc mundo. Ipse est
temporale
etiam sempiternum.
liter
est ut
tibi succedat,
liter credat.
eum mundus
;
fide-
Per
me
reges regnant.
est
est.
; ;
Puer
iste
Verbum Dei
pientia Dei
Puer
Si
in
potes,
contra Dei
de
aliis
sapientiam cogita
saris, et nescis.
Tu
sanguinem fundat.
Inaniter invidendo
nunc natus
in
est accepisses.
quia
si
in
eum
Watth.
rrederes,
cum
632
saith
in
[CHAF.
This Child is and wisdom of God if thou canst, think against the wisdom of God 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
the
By me
kings reign.
is
Word
:
of
God;
this
Child
the power
born."
As
for
the
censure
of the
doctors
of
Salamanca and
faithful
by the
unto
service
crown of did make a real confutation of it. Of whose fidelity in this kind I am so well persuaded, that I do assure myself that neither the names of Franciscus Zumel and Alphonsus Curiel, how great schoolmen soever they were, nor of the " Fathers of the 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
that
which at England,
time
they
performed
the
remove them one whit from the allethey do owe unto their king and country. Nay, I am in good hope that their loyal minds will so far distaste that evil lesson, which those great 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 men did learn to give credence to the truth, " by whosobe,
of any
force
to
which
ever's
mouth
fools,
it
should be delivered,"
they are
now men
are
made
such
trine
that
taught "
^'^to
of religion, not what the thing is that is said, but what the person is that speaketh it." But how dangerous a thing it is to have the faith of our Lord Jesus Christ in respect of persons, and to give
entertainment
the regard
""
to
the
is
truth,
to
not so
much
for
it,
itself as
for
that
had
the
deliverer of
wish
men
veritatis
testimonio
magis attendendutn
esse probatur.
*^
tur,
Thorn.
strat.
I
Defens.
cap. 7,
Ecclesiast.
ft
Auctoritat.
Demonlib.
m\s
Bibliotheca
dicatur,
Non
sed
Principior.
Doctrinal,
x.
qualiter
quid
dictum
sit,
cap. 5
XI.]
633
would learn otherwise than by woeful experience in them" ^^The truth," saith Claudius, " is to be loved for itself, not for the man or for the angel by whom it is
selves.
preached
of
it,
it
in respect of the
preachers
may
As
high
see
love lies
also,
if
all
any."
here, without
his doctors
rebellion
and
may
pass
in
the
account
of
Catholic
verities.
The Lord
of his mercy
may
of the truth, that they may be saved! The Lord likewise grant, if it be his blessed will, that truth and peace may meet together in our days, that we may be all gathered into ^one fold under one Shepherd, and that ^Uhe whole
earth
*^
may
Amen, Amen.
diligere, siqua forte ipsa
est,
et
mendacia
50
*'
sua
non propter hominem, aut propter angelum, per quern adnunciatur. Qui enim
propter adnunciatores earn diligit, potest
protulerint.
Claud, in Galat.
i.
19.
TO THE READER.
In judging of the
not to build our
religion
of
our
ancestors,
we
are
conclusion
upon every
single proposition
wherein they either agree with or dissent from us, but upon
the main bulk of the
are
substantial
points
this
I
of doctrine
which
the
controverted
betwixt
us
at
day.
Therefore
here to
adversary
intend
make
more
with
us
therefore
he was a
no
now Church
dences
in
left
of
Rome;
therefore
he was a Papist.
sufficient
And
evi-
held
is
to
join all of
one
not
man
to
delivered,
contrary
whereof
is
be
found
in
others
is
of
to
his
doctrine
which
those
coun-
tries at
that time.
it
Hence
of divers
is
authors
also
some-
much make
and the
treated
of the
present
And although my
principal
this
TO THE READER.
agreement that was betwixt our ancestors and us
of
religion, in
635
matter
be
and
to
leave
to
the
instances
which
might
ing
of that part
did
properly belong;
also,
have,
upon
light
occasion, touched
and brought to
met withal
in
likelihood
without
my
discovery.
The printed books which I cite lie as open to them neither need they our help for as they have done to me the collecting of such things out of them as may seem to
;
make
for
for
their
purpose
as
careful
they every
be
in
may
As
for to
the
manuscripts
which
use,
they
are
partly
ginal
known
notified in the
maris
quotations
may be found
Cotton,
I
Robert
thought
it
not
amiss
to
mark
logue,
all
the following
Cata-
to
will
be
pleased to look
satisfy
into
these
he
may
with
more ease
himself by
brought
thus
together
one
place, as
and
take
so
as
well
of
my
to
allegations,
up what he
cause
to
;
own
not
my
true
intention
the
being
of
deal
fairly,
and
desire
concealing
any thing
state
that
may
times,
tend
to
the
it
discovery
of
the
of
former
whether
may
me
or against me.
AN. DOM.
AN. DOM.
300.
317.
EuMENius
Rhetor.
610.
Laurentius,
Mellitus,
et
Justus,
quorum
Epistolae ad
Bedam.
62c. 630. 634.
Taliessinus Bardus.
Gallus.
Jo. Chrjsostomus.
Hieronymus.
Pelagius et Celestius hasretici.
420.
Augustinus.
433.
Prosper Aquitanicus.
Secundinus.
Honorius I. cuj us Epistolae Hibernos pars habetur apud Bedam. 639. ClerusRomanus, cuj us Epistolae ad Hibernos fragmentum habetur apud Bedam.
ad
640. Jonas.
650.
440. *Patricius.
448.
*Cummianus.
Auctor
libri
450.
Synodus
Sedulius.
Patricii,
Auxilii
657-
deMirabilibus
et Issernini.
S. Scripturae.
490.
494.
660.
Hildephonsus Toletanus.
Streneshalchana Synodus,
Concilium
Gelasio.
Romanum
sub
664.
cui interfuerunt
Colmanus
et
.530. .540.
Damascius,
Gildas.
Wilfridus.
*Cogitosus.
.580.
592. 600.
Cohimbanus.
TheodorusCampidonensis, quicunque auctor fuit Vitse Magni sive Magnoaldi. *Auctor Vita? Fursei. 690. Adamnanus.
680.
vel
637
690.
Aldhelmus.
1100. Gille
sive
Gillebertus
700. *Collectio
clesise
Canonum Ec-
Anglo-Saxonicas.
720. 730.
Cenomanen-
Ecclesiasticorum
origine.
731. 745.
30.
Beda.
Bonifacius Moguntinus.
1140.
vocatus Tilo.
Gulielmus
ensis.
MalmesburiClaraevallen-
Concilium
760.
Romanum
II.
sub Zacharia P.
1150.
Bernard us
sis.
*Egbertus.
1153.
795. Alcuinus.
800. Egilwardus, vel
Henricus Saltereyensis.
quicun-
que
liani.
auctor
fuit
Vitae
Ki-
815. 840.
Claudius Scotus.
Walafridus Strabus.
850.
Anonymus
auctor
Vitae
Chrysostomi.
chus.
Photius.
885.
890.
^Ifredus Rex.
Innocentius III.
1216.
Leo Imperator.
Tuamensis Archiepisc.
et
SufFraganeorum
rescriptum
*HowelusDha.
* Fridegodus Probus Brito.
ad eundem.
1222. Caesarius
sis
Heisterbachen-
monachus.
1010.
1022.
1226.
1235.
1240.
Gualterus Coventriensis.
1074.
* Lanfrancus.
*Gregorius VII.
1250. 1281.
1292.
1080.
1082.
1085. 1090.
ejus-
dem.
1095.
Anselmus.
1307.
Nicolaus Trivetus.
638
AN. DOJI
IN THIS DISCOURSE.
DOM
1347.
ris
1417. Oratores
Angli in
Con-
stantiensi Concilio.
niae a D. Camdeno editorum. 1357. Ricardus Armachanus. 1366. * Johannes de Tinmouth, Anglicus vulgo dictus. 1384. Gulielmus Andreae, Mi-
1460.
1461.
1480.
1490.
densis episcopus.
1392.
1494.
1500.
* Thomas Casaeus. Marcus Ephesius. Johannes Capgravius. Johannes Hardingus. Johannes Rossus. Pomponius Laetus. Baptista Mantuanus.
Jo. Cuspinianus.
Gulielmo Cantuariensi.
1533.
Polydorus Virgilius.
That
here
handled
at
large,
because
the
upon.
have somewhat
also
insisted
the
temporal
of the Pope's
claim
unto
it
ecclesiastical
have
called
was making up
to give
tended
some
scruple
of
conscience
that
way,
thought
good
this
to
present
together
I
with
his
Majesty's
royal
approbation of
Which
good cause
my
dear Master
but
to
of cavillers,
object
that
which
I ascribe
unto him.
Which no man
will say,
who knew
'
Etenim de qua
re
agitur,
?
cum de
Id enim
brevissime di-
an vero dissolvi
et considere.
Bel-
cam, de
summa
rei Christianae.
Rom.
Pontif.
640
TO THE READER.
to
King James
upon
most jealous
of the
prerogative
royal,
impatient
easily
discern, that
" loathsome
and
and
untruth
against
bewray themselves
false
words of vanity;
presumption
whose characters
deciphered,
that
St
Peter and
only
not
out
of
and
self-conceitedness
nities,
to
speak
From whose
beseech
God
deliver
all
his
Ma-
2 Pet.
ii.
Jude
8, 10.
SPEECH
DELIVERED IN
THE
22''
OATH OF SUPREMACY.
SPEECH
DELIVERED
IN
CONCEUNING THE
'
THE CASTLE-CHAMBER
OATH OF SUPREMACY.
What
vated to
is
my
and
the quality and quantity of that offence hath been aggrathat have spoken after them. most proper for me to deal in is, the information of the conscience touching the truth and equity of the matters contained in the oath ; which I also have made choice the rather to insist upon, because both the form of the oath itself requireth herein a full resolution of the conscience, as appeareth by those words in the very beginning thereof, " I do utterly testify and declare in my conscience," &c. and the persons that stand here to be censured for refusing the same have alleged nothing in their own defence but only the simple plea of ignorance. That this point, therefore, may be cleared, and all needless scruples removed out of men"'s minds, two main branches there be of this oath which require special consideration the one positive, acknowledging the supremacy of the government of these realms in all causes whatsoever
by those
The
part which
is
to
rest
in
the
all
king's
highness only
the
other negative,
renouncing
jurisdictions
044
the
For the better understanding of the former we are in first place to call unto our remembrance that exhortation of St Peter, ^Submit yourselves unto every ordinance
of
as
for the Lord's sake: whether it he unto the king, having the pre-eminence ; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. By this we are taught to respect the king, not as " the only governor" of his dominions simply, (for we see there be other governors placed under him,) but (09 vwepe-^ovTa, as him that excelleth and hath the pre-eminence over the rest, that is to say, according to the tenor of the oath, as him that is " the only supreme governor" of his realms. Upon which ground we may safely build this conclusion, that whatsoever power is incident unto the king by virtue of his place, must be acknowledged to be in him supreme, there being nothing so contrary to the nature of sovereignty as to have another superior power to over-rule it.
Qui rex
est,
man
of piety and
honesty
two
to
distinct
to
mitted
the
the
other of the
of the
sword, committed
is
civil
That
keys
ordained
to
work upon the inner man, having immediate relation to the '^remitting or retaining of sins. That of the sword is appointed to work upon the outward man, yielding protection to the obedient, and inflicting external punishment upon the rebellious and disobedient. By the former, the spiritual officers of the Church of Christ are enabled to '^govern well, to speak and exhort and rebuke with all authority, to ^ loose such as are penitent, to commit others unto the Lord's prison until their amendment, or to bind them over unto the judgment of the great day, if they shall persist By the other, princes in their wilfulness and obstinacy. have an imperious power assigned by God unto them for
*
1
1
Pet.
ii.
13, 14.
<
John xx.
Tit.
ii.
23.
*
I
Matt. xvi.
19,
and
xviii. 18.
Tim.
V. 17.
""
1.5.
Rom.
xiii. 4.
645
wrath upon such as do evil, whether "by death, or banishment, or conjiscation of goods, or imprisonment, according to the quality of the offence. When St Peter, that had the keys committed unto him,
made bold
it
draw the sword, he was commanded to '^put weapon that he had no authority to meddle withal. And on the other side, when Uzziah the king would venture upon the execution of the priest's office, it was said unto him, ''It pertaineth not luito thee, Uzziah,
to
up,
as
to
hum
Let this, of Aaron, that are consecrated to hum incense. therefore, be our second conclusion, that the power of the sword and of the keys are two distinct ordinances of God
and that the prince hath no more authority to enter upon the execution of any part of the priest's function, than the priest hath to intrude upon any part of the office of the
prince.
to observe,
that
the
power
king
alone,
is
is
not
to
be restrained
unto temporal
Church do
exercise their
kind
of government
in
first
bringing
men unto
obedience,
not
which concerneth piety and the religious service which man is bound to perform unto his Creator, but also of the second, which respecteth moral honesty and the offices that man doth owe unto man
table alone,
so the
civil
magistrate
is
to
use
his
authority
the
to
also
in
re-
dressing
well
as
the
abuses
the
committed
second,
or
against
is
first
table,
as
against
that
say,
as
well
in
punishing of an
as
heretic,
an
idolater,
or
a blasphemer,
and in proby all good means that such as live under his government ^may lead a quiet aiid peaceahle life in all piety and honesty. And howsoever by this means we make both prince and
of a
thief,
or
murderer,
or
traitor;
viding
tables,"
yet do
'
vii.
26.
'"
'"
Tim.
ii.
2.
()46
SPEECH IN THE
C ASTLE-CHAMBEK
for
though the
exercised
may be
the
form and manner of governing therein always different, the one reaching to the outward man only, the other to the inward ; the one binding or loosing the
soul,
the
other
laying
hold
the
things
belonging thereunto;
other
respecting the
That there
" causes
can deny.
yet
is
spiritual
no
man
of judgment
for
example, be acknow"^
and
an heretic put to death The officers of the church have no authority to take away the life of any man it must be done therefore per hrachium seculare and consequently it must be yielded without contradiction,
by what power
:
"t
that the
exercise
therein
is
part
of his
civil
government
in
of
its
own nature spiritual or ecclesiastical. But here it will be said, the words
general,
" the only supreme governor of this realm and of all other his highness' dominions and countries," how may it appear that the power of the civil sword only is meant by that government, and that the power of the keys is not comprehended therein ? I answer, firsts that where a civil magistrate is affirmed to be " the
that
the
king
is
governor of his own dominions and countries," by common intendment this must needs be understood of a civil government, and may in no reason be extended to that which is
I say, that where an any part of an oath, it ought to be taken according to the understanding of him Now, in for whose satisfaction the oath was ministered.
merely of another
kind.
Secondly,
in
ambiguity
is
conceived to be
'
As
on the other
we
or ecclesiastical
government
exercised
For is not excommunication a main part of ecclesiastical government, and forest laws a special branch of causes temporal ? yet
see in Sententia lata super Chariux, anno 12 R. H. m. that the bishops of England pronounce a solemn sentence ol excommunication against the infringers
fie
Fores'a.
647
is meant by the government here mentioned but that of the civil sword only. For in the book of Articles agreed upon by the archbishops and bishops and the whole clergy, in the Convocation holden at London anno 1562, thus we read: "Where we
the chief government, by we understand the minds of some slanderous folks to be offended, we give not to our princes the ministering 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 prerogative which we see to have been given always to all godly princes in holy Scriptures by God himself, that is,
to
attribute
which
titles
charge
by
God,
and degrees committed to they be ecclesiastical or with the civil sword the stubborn and
all
estates
whether
If
it
be here objected,
is
that
vocation
which
Articles
was
enacted
in
Parliament,
answer,
the
royal
that
these
stand
confirmed not
only by
assent
was framed, but also by a special act of Parliament, which to be found among the statutes in the thirteenth year of Queen Elizabeth, chap. 12. Seeing therefore the makers of the law have full authority to expound the law, and they have sufficiently manifested, that by the " supreme governis
prince they understand that kind of which is exercised with the civil sword, I conclude that nothing can be more plain than this, that without all scruple of conscience the king's majesty may be acknowledged in this sense to be " the only supreme
to
ment" given
the
government only
governor of
well
in
all
all
his
highness'
or
dominions and
things
the
first
countries,
as
spiritual
ecclesiastical
or
causes
as
temporal."
And
so
have
cleared
main branch
of the oath.
I
come now
that
negatively,
unto the second, which is propounded " no foreign prince, person, prelate, state,
648
ritual,
realm." or
The
foreigner
that challengeth
this
ecclesiastical
spiritual
jurisdiction
over
us
is
the
over us
world,
St Peter's
successor,
And
should
indeed
St
ought to have spiritual authority and But so would I say also superiority within this kingdom. Thomas, or any of the St if St Andrew, St Bartholomew, For I know that their comalive. other Apostles had been
freely confess that he
to
''g-o
into all
the world,
;
and
in
to
preach the gospel unto part of the world soever they lived, they could not be said to be out of their charge, their apostleship being a kind If, therefore, the Bishop of Rome of an universal bishoprick. one of this rank, the oath must to be can prove himself acknowledge that he hath ecclemust amended, we be and
every
creature
so
that
what
True name of
they
it
is,
their year-books
the Apostle do
usually design
the
Pope.
by the But if
had examined his title to that apostleship, as they would try an ordinary man's title to a piece of land, they might easily have found a number of flaws and main defects For, Jirst, it would be enquired whether the apostletherein. ship was not ordained by our Saviour Christ as a special commission, which, being personal only, was to determine For howsoever at their with the death of the first Apostles. we find first entry into the execution of this commission that '^Matthias was admitted to the apostleship in the room of Judas, yet afterwards, when James the brother of John was slain by Herod, we do not read that any other was Nay, we know that the Apostles substituted in his place. generally left no successors in this kind, neither did any
of the bishops (he of
Rome
challenge an apostleship or
an universal bishoprick by
'-
3Iark xvi.
1.3.
'^
Acts
i.
25, 2G.
apostleship as
ever,
it
were
the
?
in
fee for
successors
for
and that
life
other eleven
only
Thirdly,
if this
upon St Peter rather than upon St all the rest of his fellows, and so, as a surviving feoffee, had the fairest right to retain the same in himself and his successors for ever
?
Fourthly,
if
upon St Peter, seeing the Romanists themselves acknowledge that he was Bishop of Antioch before he was Bishop of Rome, we require them to shew why so great an inheritance
as this should descend unto the
younger brother, as
it
were
by Borough-English, rather than to the elder, according to the ordinary manner of descents especially seeing Rome
;
hath
little
else
to
allege for
in
this preferment,
it,
St Peter
was
crucified
which
was
it.
reason to
fore the
move
Seeing there-
grounds of
Bishop of
Rome
may
safely conclude
spiritual autho-
" ought
to
have no
ecclesiastical or
is
which
650
God and
you
well.
right trusty
and
we
greet
You
have not
we
ever
in
learning,
and of your
as
us
and our
service.
Whereof
we have
of that realm,
so
have
we now of
late
in
one particular
ex-
aifection well
by your
the
late
carriage in our
Castle-chamber there,
magistrates
who
refused
to
to take
oath of supremacy
the
power, defended
with
much
learning
and
reason,
deserves
this
our
princely
and
we do by
our
letter
unto you,
at
farewell.
our
20th
in the
To
the Right Reverend Father in God and our right trusty and well-beloved counsellor the Bishop of Meath.
SERMON
PREACHED BEFORE THE
St
THE
18^" OF
February, 1620.
SERMON,
Corinthians xbreads
17-
We
for we
Other
this
entrance
my
speech
at
time,
himself presenteth
unto
me
my
I
text
/ speak
to
wise men.
deem
my
but that this consiauditory somewhat support me, that no great blame can light herein upon me, but some aspersion thereof must reflect upon yourselves, who happened to make so evil a choice the more facile I expect you to be in a cause wherein you yourselves are some ways interested. The special cause of your assembling at this time is, first, that you who profess the same truth may join in one body, and partake together of the same blessed Communion, and then that such as adhere unto false worship may be discovered and avoided you in your wisdom discerning this holy Sacrament to be as it were ig7iis probationis, which would both congregare homogenea, and segregare heterogenea, (as in philosophy we use to speak,) both conjoin those that be of the same, and disjoin such as be of a differing kind and disposition. And to this purpose have
grave and judicious an
doth
;
deration
made
choice
of this
present
text
wherein
to
the
Apostle
be a testimony.
054
words which I have read, but also of our disunion and separation from all idolatrous worship, as appeareth by the application hereof unto his main drift and intendment, laid down in the 14th and 21st verses. The effect therefore of that which St Paul in express terms here delivereth, is the " communion of saints ;" which consisteth of two parts, the fellowship which they have with the body laid down in the beginning, and the fellowship which they have with the head laid down in the end of the That verse ; both which are thus explained by St John
:
which we have seen and heard declare we unto you, that ye also may have fellowship with us : and truly our fellowship is ivith the Father, and with his Son Jesus Christ. Let them therefore that walk in darkness John i. 3. brag as much as they list of their good fellowship; this blessed Apostle assureth us, that such only as do walk in the light ^have fellowship one with another, even as they have fellowship with God and Jesus Christ his Son, whose blood shall cleanse them from all sin. And to what better
1
^to the general assembly and church of the firstborn, which are etirolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the ^nediator of the new covenant, and to the blood of sprinkling, which speaketh better No fellowship, doubtless, is comthings than that of Abel ?
saints.""
To
stle in
first
we are all one in Christ, he here make our partaking of that one bread to be an evidence that we also are all one bread and one body in him. And to the same purpose in the twelfth chapter
following, he propoundeth both our baptism and our drinking
seals
of the spiritual
conjunction
of
^For as the body is one, saith he, and hath many members, and all the members of that one body, being many, are one body ; so also is Christ.
into
John
i.
fi,
7.
Heb.
Gal.
iii.
27, 28.
"
Cor.
655
we
For by one Spirit are we all baptised into one body, whether be Jews or Gentiles, whether we be bond or free ; and have been all made to drink into one Spirit. Afterwards he addeth, that we ^are the body of Christ, and members in
;
particular
another.
and
in
*^
We
being
many
in
members one of
make of this wonmade members of Christ 1. That there and members one of another, is twofold 2. That the members should be no schism in the body. should have the same care one for another, 1 Cor. xii. 25. Now,
the use which he teacheth us to
we
are
us,
in the fourth
to
the Ephesians, '^o keep the unity of the Spirit in the bond of peace ; and to make this bond the firmer, he putteth us
in
Spirit,
faith,
above
God and Father of all, who is and through all, and in us all; by this multione
whereby
far
we
are tied
greater
moment, than
;
matters
of smaller consequence
should dissever us
of the Gospel
Phil.
i.
mind striving together for the faith and in nothing terrified by onr adversaries.
27, 28.
But howsoever God hath thus marshalled his Church in a goodly order, ^terrible as an army with banners, yet such
many for all this break and the enemy laboureth to breed division in God's Nay, oftenhouse, that so his kingdom might not stand. times it cometh to pass that the '^watchmen themselves,
is
rank,
for
the
safeguarding of the
Church,
and from among them who were purposely ordained in the Church for the bringing of men "?.w/o the unity of the faith, and of the knowledge of the Son of God, ''even from among
^
Cor.
xii. 27.
Rom.
Cant.
xii. 5.
vi. 4.
7 '
'"
Ephes.
Cant.v.
iv.
6.
**
Deo
positi
fuerant et
7.
Hieron.
non possum,
656
draw aivay
Thus we
find
in
the
concerning matters
those
of doctrine
were
freshly
set
a-foot
by
who were
set
Whereupon Sozo-
of
men maketh this grave observation that " "the disposition men is such, that when they are wronged by others they are at agreement among themselves, but when they are freed of evils from abroad, then they make insurrections one against another :" which as we find to be too true by
the late
Low
Countries, so
we
to
consider
man, that
is now, and that which is to be hath and be not so inquisitive, why the former days were better than these ? for we do not enquire wisely concerning this. When like troubles were in the Church heretofore, Isidorus Pelusiota, an ancient Father, moveth the question, " ''What a man should do" in this case? and maketh answer, that " if it be possible, we should mend it ; but if that may not be, we should hold our peace."
^^what hath
been
already been
'"^
The
Apostle's
in
resolution,
I
all
think,
may
have
give
sufficient
satisfaction
this
^'^
point
to
that
moderate and
peaceable minds:
God shall reveal even this unto you: nevertheless, whereto we have already attained, let us tvalk by the same rule, It is not to be looked for, let us mind the same thing. neither is it that all good men should agree in all things fit that we should, as our adversaries do, put the truth unto
;
compromise,
counsel
the oracle
and to the saying of an Achitophel, whose must be accepted, as if a man had enquired at
of God.
We
rule
all
agree that
;
the
Scriptures
all
of
God
the
of our faith
we
consent in
main grounds of
to
religion
subscribe
'^
the
articles
of
t6
doctrine
Ai
Krti
oiaXe^eis
TraXiv
dveKiuovvTO
T0t9
Ibid.
15.
;
TTpoecTTwuL
xtoy
eKKXi)(TLwv.
Sozomen.
(piXov,
Eccles.
iii.
""
Eccles.
vii. 10.
Tt ouv
TTOitjTe'oi/
el
<^))S.
jutj,
Et
/tei/
ot/va-
Oi/TU)
TTI)
TOIS
dvdplOTTOll
Tov, 6Lop6ix>Teov,
Se
i](TV\arrTeoi>.
Trap'
eTepwv
fj.ei>
dSiKOVfievoi^ irpos
to
ot
cxxxiii.
ou6(pv\ov
onovoeiv,
aTriiWay/itvoi',
Phil.
iii.
15, IB.
657
of diversities
the year
1562,
"
for
the
avoiding
of opinions, and
tained
the establishing
Hitherto, by God's
let
us
not every
he
list
wanton wit be permitted to bring what fancies into the pulpit, and to disturb things that have been
^^I beseech you^
well ordered.
brethren^ saith
the Apostle,
and offences contrary to doctrine which ye have learned^ and avoid them. If in some other thing-s we be otherwise minded than
divisions
let
us
God
shall
reveal
the same
thing unto us
and howis
soever
in
we may
see cause
why we should
let
no
cause
why we
make a
against
^'
rent in the
Church of God
whose "'^hand
;
is
who
bite
Little a sacrilegious separation break this bond of peace. do these men consider, how precious the peace of the Church ought to be in our eyes, to be redeemed with a thousand of our lives, and of what dangerous consequence the matter of schism is unto their own souls for howsoever the schismatic secundum affectum, as the schoolmen speak, in his intention and wicked purpose, taketh away unity from the Church, even as he that hateth God doth take away goodness from
:
him
truth
as
much
in
as in
him
lieth
yet
secundum
effectum, in
and
very deed,
he
Church only from himself; that is, he cutteth himself off and being from being united with the rest of the body dissevered from the body, how is it possible that he should
;
retain
communion with
the head
To
19
first
use
which we are
to
Rom.
Gal.
xvi. 17.
="
Gen. xvi.
12.
aipemv
e/nirecre'LV
to
eo-rt
t}}v
6KK\i]crlav
21 ^-
V. 15.
nrxiaaL ouk
eKuTTov
KaKov.
"
say
separatione
dirupistis ?
sacri-
Auell
and protest, that to make schism in the Church is no less evil than to fall
into heresy."
Aeyto
Kal
otl tov
XI.
T T
658
make
the
love,
communion with
the body,
^'"^
let
us call
to
mind
Above
:
all
things put on
the peace of
which
is
and
let
God
one body.
it is
brethren to dwell
to behold
Behold how good and pleasant a thing it is for together in unity ! what a goodly thing
such an honourable assembly as this
is
'^^
is,
to
be as a house that
fit
compact together
their
in
itself,
holding-
part of this great body, Such as and our Head wish not well to the public good, and would rejoice at the ruin of our state, long for nothing more than that
correspondence with
the other
members mutually,
their
Head.
magno mercentur
Atrida?.
velit, et
They know
itself is
full
well that
to
^'^
brought
itself
desolation
against
shall
rule,
not
politician's
old
divide
do they forget the " make a division, The more need have we to look
stand
et
impera,
continui, and
'^'
If therefore there be
the
if
any fellowship of
Spirit, fulfil
that
ye be like-minded, having the same love, being of one accord, of one mind ; and doing nothing through strife or vainglory.
table,
so oft
Remember, do we
that as oft as
enter into
ourselves
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
so are
we
also
no schism, or division, in the body, 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.
1.
^*
-
Psalm
Matth.
cxxii. 3.
xii. 25.
2*
Psalm
cxxxiii.
"
Phil.
ii.
13.
659
the
fellow-feeling which
:
mem-
for
whether
members suffer with it; or one members rejoice tvith it. And then he addeth, Now ye are the body of Christ, and members in particular ; shewing unto us thereby, that as we
member
are
all
^^
crmcroo/uLoi
it
Kal
avjULiaTo-)^oi
tjj?
eirayyeXia^,
con-
corporated, as
in
were, and
made
we should have one another in our hearts, Kal av^rju, to die and live together. And hereupon is that exhortation in the 13th to the Hebrews grounded: ^ Remember them that are in bonds, as bound with them ; and them ivhich suffer adversity, as being yourselves also in the body; it being a perilous sign that we be no lively members of that body, if we be not sensible We of the calamities that lie upon our afflicted brethren. know the woe that is pronounced against such as are at
Christ
;
so
^^ek TO
(TvvaTTodavelv
and ^^are not grieved for the affliction of Therefore now shall Joseph, with the judgment following We know they go captive with the first that go captive.
ease
in
Sion,
the
inhabitants
of
Meroz
curse
Curse
to
ye
Meroz, said
the
the
angel
thereof;
ye
bitterly
inhabitants
of because
the
Lord,
they
came
the
not
or
help
the
Lord,
to
help
the
Lord
in
against
mighty.
Not
as if the
able without our assistance to maintain his that hereby he would make trial of our but ; readiness to do him service, and prove the sincerity of our love. ^^If we hold our peace and sit still at this time, deliverance shall arise to God's Church from another place;
were not
cause
own
but
let
not light
upon us
and ours. I need not make any application of that which I have the face of Christendom, so miserably rent and spoken torn as it is at this day, cannot but present itself as a rueful spectacle unto all our eyes, and, if there be any bowels in
:
us,
stir
up compassion
in
in
our hearts.
to
Neither need
to
be earnest
put your helping hands to your forwardness herein the making up of these breaches
exciting
you
-'8
Ephes.
iii. B.
2 Cor.
vii. 3.
^>
Amos
Esther
^-
Judg.
v. 23.
*'
Heb.
xiii. 3.
^^
T T 2
660
hath prevented
I
me
for
which
had prepared
me
matter of
thanksgiving.
good work
it
is
at
all
times commendable
in
it
fit
time addeth
much
to the lustre
more goodly. The season of the year is approaching wherein ^ kings go forth to battle the present supply and offer of your subsidy was done in being so much also the more accepta time most seasonable able as it was granted ^^not grudgingly, or of necessity, but freely and with a willing mind. God loveth a cheerful giver, and he is able to make all grace abound towards you, that ye always having all sujjiciency in all things, may abound to every good work. And thus being by your goodness so happily abridged of that which I intended further to have urged from the conjunction which we have with the body, I pass now unto
and maketh
yet
:
Communion
all
of
Saints,
which con-
union which we
is
For
Christ
our
Head
the
main foundation of
heavenly
Out of him there is nothing but confusion without union. him we are nothing but disordered heaps of rubbish; but in him all the building fitly framed together groweth unto an holy temple in the Lord ; and in him are we builded together for an habitation of God through the Spirit, Of ourselves we are but lost sheep, Ephes. ii. 21, 22. From him scattered and wandering upon every mountain. it is that there is one fold and one shepherd, John x. l6;
God
having purposed
in himself
to
all things
in Christ, both which are in heaven, and which This is the effect are on earth; even in him, Ephes. i. 10.
of our Saviour's prayer,
be one
;
John
xvii.
21,
That they
all
may
as thou. Father,
art in
/ in them, and thou in they also may be one in us, &c. And this is it me, that they may be made perfect in one. We, being many, which we find so oft repeated by St Paul Ye are all one in Christ are one body in Christ, Rom. xii. 5 And in the text we have in hand, We Jesus, Gal. iii, 28. Why ? because being many are one bread, and one body. we are all partakers of that one bread ; namely, of that
:
3<
2 Sam.
xi.
''*
i.
2 Cor.
ix. 7,
661
before, '^'^The
bread whereof he had said in the words immediately going bread which we break, is it not the commu-
Under
the
name of
is
comprehended
is
who
that living
51.
vi.
For
under-
doth
save
us,
the
it
he expressly calleth
as
too,
7iot
appeai-eth
by
the
presently
adjoined,
putting away of the Jilth of the jlesh, even the inward purging of our consciences by virtue of the death and resurrection of Jesus Christ ; so St Paul here, making
the
the reason of our union to be our partaking all of this one much respect unto the external bread in
will give
;
is
my
jlesh,
the world
of bread
that
that
wonderful union we
speak
of
effected
'^'''
He
in
eateth
my
is
Jlesh,
and drinketh my
blood,
dwelleth
me,
and I
It
in him.
a lamentable thing to behold
how
is
this
holy Sacra-
we should be
and
knit together in
unity,
made
woful distraction which we see amongst Christians at this day, and the very fuel of endless strifes and implacable contentions. And forasmuch as these mischiefs have proceeded from the inconsiderate confounding of those things which in their own
nature are as different as
ing of matters
may
the
we
are in
its
Sacrament taken in
in
it;
that which
is
^"call
38
Cor. X. 10.
Pet.
iii.
21.
ii,.
3"
"
John
vi.
."ifi.
Hoc
est
iv.
Sentent. Dist.
gustino.
1
662
word
and that which is inward and invisible, which they ; term rem Sacramenti, the principal thing exhibited in the Thus in the Lord*'s Supper, the outward thing Sacrament. which we see with our eyes is bread and ivine, the inward
thing which we apprehend by faith
is
t?ie
of Christ : in the outward part of this which reacheth to that which is Sacramentum
receive
this
only,
;
we
the
body and blood which containeth rem^ the thing itself in it, we receive them really and consequently the presence of these
but
sacramentally
in
inward,
the
in
one
is
relative
and
symbolical,
in
the
other real
and
tive,
substantial.
To
that
is
we may observe out of the Scripture, which ^^ Abraham received the sign of circumcision, a
that
seal
have
a twofold
the
other of a seal.
we know,
;
and
the
in
this
respect
are
is
nearly
conjoined together,
that
name of
the one
This cup is the new testament, or, the new covenant, saith our Saviour in l^his is the institution of the holy Supper, Luke xxii. 20.
usually communicated unto
the
other.
my
in
covenant,
the
saith
God
in
the institution
xvii.
of circumcision
it
10;
but how
was
it
his
Ye
and
shall
betwixt
me and
is
you.
So words
the
signs
of things,
no sooner
the
sound of the
word conveyed
to note
a thing.
the
We
read, in
the
of the
first
of
Samuel,
Philistines
were
the
God is come into the camp, verse 1, when brought thither the ark of the covenant of the Lord of hosts, which dwelleth between the cherubims,
and
said,
Israelites
41
Rom.
iv.
1.
no word
thing,
.thall
i.
be impossible, that
37,
is,
no
So the ten commandments are called ten tvordf:, Exod. xxxiv. 28. With God
42
Luke
&c.
663
kind
also
yet
this
relative
of presence whereof
the
is
the
or,
We
see
with
us
the
state
room wherein
placed
the
is
king's
called
chair
" the
And
as
the
that
place, or
traiture,
the offering
or
arms royal, or
hath relation to his majesty, is taken as a dishonour done unto the king himself; so here, he that eateth the bread
is
accounted
and
blood of the
Lord.
In this sort we acknowledge sacraments to be signs but bare signs we deny them to be seals they are as well as signs of the covenant of grace. As it was therefore said of John the Baptist, that he was "a prophet, and more than a prophet, so must we say of sacraments, that they be signs, and more than signs even pledges and assurances of the interest which we have in the heavenly things that are represented by them. He that hath in his chamber the picture of the French King hath but a bare sign, which possibly may fnake him think of that king when he looketh on it,
:
but sheweth not that he hath any manner of interest in him. It is otherwise with him that hath the king's great seal for the confirmation of the title that he hath unto all the And as here lands and livelihood which he doth enjoy. the wax that is affixed to those letters patents, howsoever for substance it be the very same with that which is to
be found everywhere, yet being applied to this use, is of more worth to the patentee than all the wax in the country beside so standeth it with the outward elements in the matter of the Sacrament. The bread and wine are not changed in substance from being the same with that which
;
is
served at
ordinary tables
but
in
now they
*^
differ as
^*
Matth.
xi. 9.
; ;
664
as
barely significative,
but truly
as being appointed
us,
by God
the
to be a means of conveying the same unto and putting us in actual possession thereof. So that
in
use
of this
holy
ordinance,
as
verily
as
man
with
hand and mouth receiveth the earthly creatures, hand and mouth, if any such he have, receive the body and blood of Christ. And this is that real and substantial presence which
his bodily so verily doth he with his spiritual
we affirmed to be in the inward part of this sacred action. For the better conceiving of which mystery, we are to enquire, secondly, first, what the thing is which we do here receive how and in what manner we are made partakers of it.
;
Touching the first, the truth which must be held is this, we do not here receive only the benefits that flow from Christ, but the very body and blood of Christ, that is, For as none can be made partaker Christ himself crucified. of the virtue of the bread and wine to his bodily sustenance,
that
do receive the substance of those creatures any participate in the benefits arising from Christ to his spiritual relief, except he first have communion We must ^^have the Son before we with Christ himself.
unless he
first
so neither can
have
life;
and therefore
that
is,
^'^eat
speaketh,
as
truly
if we will live by him. As him on God"'s part, for *^unto tts a Son is given, so there must be a receiving of him on our part for **crs many as received him, to them gave he power to And as we are ^^called by God become the sons of God. unto the communion of Jesus Christ our Lord ; so, if we do hear his voice, and not harden our hearts by unbelief, we
we
are of our
is
ordinary food,
there
a giving of
This is that great are indeed made ^^partakers of Christ. mystery, (for so the Apostle termeth it,) of our union with
members of his body, of his whereby we are made fiesh, and of his boties ; and this is that eating of the fiesh of the Son of man, and drinking of his blood, which our Saviour insisteth so much upon in the sixth of John.
Christ,
^'^
'
John
V. 12.
fi.
John
^^
vi.
i.
57-
*"
I
Cor.
i.
9.
^ Heb.
iii.
14.
Isaiah ix.
John
12.
^i
Ephes.
v. 30, .32.
G65
Where if any man shall demand, (that I may now come unto the second point of our enquiry,) ^'^How can this man give us his flesh to eat 9 he must beware that he come not preoccupied with such dull conceits as they were possessed withal who moved that question there he must not think that we cannot truly feed on Christ, unless we receive him within our jaws for that is as gross an
; ;
who could
how
man
unless he should
;
but must consider that the eating and drinking which our Saviour speaketh of must be answerable to the hungering and thirsting, for the quenching whereof this heavenly banquet is provided. Mark well the words which he useth toward the beginning of his discourse concerning this argument ^^I
the second time into his mother's
:
womb
am
the
;
hunger
bread of life: he that cometh to me shall never and he that believeth on me shall never thirst.
you, that ye have also seen me and believe not; and compare them with those in the end, ^^It is the
that quickeneth ; the Jlesh projiteth nothing : the words that I speak unto you, they are spirit, and they are But there are some of yoii that believe not. Now life. observe, that such as our hungering is, such is our eating. But every one will confess that the hunger here spoken of is not corporal, but spiritual why then should any man dream here of a corporal eating ? Again, the corporal eating, if a man might have it, would not avail anything to the slaking of this hunger nay, we are expressly told, that the Jlesh thus taken, for so we must understand it, projiteth
spirit
; ;
nothing ; a man should never be the better, nor one jot the holier, nor any whit further from the second death, if he
had
on
is
filled
his
belly
with
it.
this
flesh
which
Christ
it
himself
of such profit,
^''that
live
for ever.
every
attain
man who
unto
;
bringeth
it is
a bodily
mouth
with him
may
but
namely,
a spiritual
whereby he
by him.
|
John
iii.
4.
" John
''
John
John
666
If any one do further enquire, how it is possible that any such union should be, seeing the body of Christ is in heaven and we are upon earth ? I answer, that if the manner of this conjunction were carnal and corporal, it would be indeed necessary that the things conjoined should be admitted to be in the same place but it being altogether spiritual and supernatural, no local presence, no physical nor mathematical continuity or contiguity, is any way requi;
site
thereunto.
this
It
is
sufficient
for
the
making:
of a
real
union in
far
kind,
that
Christ and
we,
though never so
those
ligatures
the
to wit,
the
quickening Spirit descending downward from the head to be in us a fountain of supernatural life and a lively faith, wrought by the same Spirit, ascending from us upward to lay fast hold upon him, who, '' having by himself purged our sins, sitteth on the right hand of the majesty on high.
;
communion of the Spirit, which ground and foundation of this spiritual union, let us call to mind what we have read in God's book that Christ, the second Adam, ^^was made a quickening spirit, and that he ^^quickeneth whom he will; that unto him ''God hath given the Spirit without measure ; and ^^ of his fuhiess have all we received; that ^'^he that is joined unto the Lord is one Spirit ; and that ^^hereby we know that we dwell in him, and he in us, because he hath given us his By all which it doth appear, that the mystery Spirit.
First, therefore, for the
is
the
Christ consisteth
is
mainly
in
this
that
is
in
so
derived from him into every one of his true members, that
life.
We
saith
read in the
first
of
Ezekiel
of four
living
creatures
When those went, and of four wheels standing by them. the text, these went ; and when those stood, these stood; and when those were lifted up from the earth, He that the wheels were lifted up over against them. should behold such a vision as this would easily conclude by that which he saw, that some invisible bands there were
5"
Heb. John
i.
3.
^''
Cor. xv.
iii.
4.).
"'
I
V. 21.
f'"
John
34.
'^
''-
iv. 13.
667
to-
give
us
satisfaction
herein,
dis-
in the wheels,
that things
strange connexion, that the spirit of the living creature was Ezekiel i. 21. From whence we may infer,
may truly be joined together, though the manner of the conjunction be not corporal, and that things distant
in place
may be united together by having the one communicated unto the other.
Nay,
if
spirit
of the
we mark it well, we shall find it to be thus own bodies, that the formal reason of the union of the members consisteth not in the continuity of
in
every of our
the parts,
though that also be requisite to the unity of a by one and the same spirit. If we should suppose a body to be as high as the heavens, that the head thereof should be where Christ our Head is, and the feet where we his members are, no sooner could that head think of moving one of the toes but instantly the thing would be done, without any impediment given by that huge distance of the one from the
natural body, but in the animation thereof
other.
And why
as
in
in
because
the
is
is
in
the
head,
of sense and
present
if
it
likewise
lowest
member
body.
But
should so
fall
to be mortified,
presently would
cease
of that body, the corporal conjunction and continuity with the other parts notwithstanding. And even thus it is in
Christ, although in regard of his corporal presence "/Ae heaven must receive him until the times of the restitution of all things ; yet is he here ^^with us alway, even unto the end of the world, in respect of the presence of his
vital influence whereof from him, as from whole body is Jitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part. Which quickening Spirit, if it be wanting in any, no external com-
Spirit;
by
the
the head,
"''^Ae
his
member
"
of
this
mystical
being
most
sure
Acts
iii.
21.
668
principle,
none of
the
by
of Christ, the
soul as
were of
is
all
the
^"^
rest,
live,
faith.
For we
through the Spirit tvait for the hope of righteousness hy And again, **^/ live, faith, saith St Paul to the Galatians. yet not I, hut Christ liveth in me; and the life which I now live in the jiesh I live hy the faith of the Son of God,
who loved me and gave himself for me. we do '^receive Christ, and so likewise
By
faith
it
is
that
'^Christ dwelleth in
our hearts hy faith. Faith, therefore, is that spiritual mouth in us whereby we eat the Jlesh of the Son of man, and
drink his hlood, that
out
the
this
is,
as the
Apostle expresseth
Christ;
it
with-
trope,
'^are
made partakers of
he being
by
means
the
as truly
ours
as
meat
and every ways as effectually made and drink which we receive into our
the matter, what do seeing
natural bodies.
But you will say. If this be all we get by coming to the Sacrament,
and
To
answer,
that the
Spirit
is
received
divers
measures, and faith bestowed upon us in different degrees, by reason whereof our conjunction with Christ may every day be made straiter, and the hold which we take of him
firmer.
To
is
the pri-
out of his fulness vilege delivered unto us all at once, grace of have not our portion Spirit the ''^supply for look of Jesus of but must daily
that
'-'receive
of our Head: we
Christ.
So
also,
while
is
we
are
in
this
world, ~~the
right-
unto us from faith to faith, eous7iess of God of it to another; and measure and degree that is, from one to that which is labour '^perfect still must we consequently
revealed
lacking in our faith, and evermore pray with the Apostles, ^As we have, therefore, received ''^Lord, increase our faith.
7
Habak.
Gal. V.
ii.
Rom.
'1
i.
17
Gal.
iii.
11; Heb. x.
8
^0
38.
5.
Gal.
ii.
20.
iii.
72
'^
John Heb.
i.
12. 14.
Ephes.
17-
By the one we have by the other we have it more abundantly. John x.'lO. '^ "^ John i. 16. John iii. 34.
'6
iii.
Phil.
1
i.
19.
iii.
""
Aliud
est nasci
7 80
Thess.
10.
7.
'^
Coloss.
ii. fi,
V'^OM^fONs'
HOUSE OF PARLIAMENT.
669
the Lord, so must we walk in him, rooted up in him, and stablished in the faith, that we ^^may grow up into him in all things, which is the Head. And to this end God hath ordained public officers in his Church, "^for the perfecting of the saints, for the work of
Christ Jesus
buili
and
the edifying of the body of Christ, till come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; and hath accordingly ^^made them able ministers of the Spirit that quickeneth, and ^^ ministers by whom we should believe, even When we have, thereas the Lord shall give to every man. fore, received *^the Spirit and ^^ faith, and so spiritual life, by their ministry, we are not there to rest, but ^~as newborn babes we must desire the sincere milk of the word, that we may groiv thereby ; and as grown men too we must desire to be fed at the Lord's table, that by tlie strength of that spiritual repast we may be enabled to do the Lord's work, and may continually be nourished up thereby in the
we
all
life
life
of glory.
meanness of the outward elements, and have this faithless thought in our hearts, that there is no likelihood a bit of bread and a draught of wine should be able to produce such heavenly effects as these. For so we should prove ourselves to be no wiser than ^-Naaman the Syrian Avas, who, having received direction from the man of God that he
should wash
leprosy,
in
his
^re not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them, and be clean f But as his servants did soberly advise him then. If tJie prophet had hid thee do some great thing, wouldest thou not have done it? How much rather then when he saith to thee. Wash, and be clean ? so give me leave to say unto you now, If the Lord had commanded us to do some great thing for the attaining of so high a good, should not we willingly have done it.^* How much rather then when he biddeth us to eat the bread and drink the wine that he
replied
" Ephes.
^3
iv. 15.
^2
^s
I
(jai. jij, 2.
1
as "
Jq^^
xvii. 20.
2 Cor.
iii. 6.
* 1
Cor.
iii.
5.
"
Pet.
ii.
2.
67^
hath provided for us at his own table, that by his blessing thereupon we may grow in grace, and be preserved both in
body and soul unto everlasting life? True it is indeed, these outward creatures have no natural power in them to effect so great a work as this is, no more than the water of Jordan had to recover the leper; but the work wrought by these means is supernatural, and God hath been pleased, in the dispensation both of the word and of
the Sacraments, so to ordain
it
As
therefore in
doth
not
dare
and beat the air with a fruitless sound, but the words that he speaketh unto us are spirit and life, ^"God being pleased by the foolishness of preachioig to save them
that believe
;
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 retable is provided not for the dead, but and come worthily, '^^the cup of blessing which he blesseth will be unto us the communion of the blood of Christ, and the bread which he breaketh the communion of the body of Christ; of which precious body and blood we being really made partakers, that is, in truth and in deed, and not in imagination only, although in a spiritual and not a corporal manner, the Lord doth grant us, according to the riches of his glory, to be strengthened with might
member
that
this
"^'^
may
be filled ivith
For the Sacraments, as well as the fulness of God. word, be a part of that ministration of the Spirit which
committed to the '^^ministers of the New Testament ; foras by one Spirit (as before we have heard from the Apostle) ^^ we have been all baptized into one body, and have been all made to dririk into one Spirit.
is
asmuch
And
thus
of
have
finished
the
first
part
of
my
task,
my
with
Congregatio homogeneorum, as
those
that
call it,
together
appertain
to
the
same
body both
which
text.
2Cor.iii.
fellow-members and with their Head ;" the thing laid down in the express words of my
their
"''
is
It
fi,8.
2 Cor.
1
iv. 7.
ir..
="^
Cor.
i.
21.
"|
^^
''
Cor. X.
^^
Cor.
xii. 13.
671
remaineth now, that I proceed to the Apostle's application hereof unto the argument he hath in hand, which is Segregatio heterogeneorum, " a dissevering of those that be not
of the same communion," that the faithful
may
not partake
with
idolaters
in
by
countenancing or
them
ungodly courses. scope at which St Paul aimeth in his treating here of the Sacrament, is evident both by that which goeth before in
their
the
19th
verse,
Wherefore,
my
dearly
in
beloved, flee
from
and cup of the Lord and the cup of devils; ye cannot he partakers of the Lord's table, and of the table
idolatry,
that
which followeth
the 21st,
Ye cannot
drink
the
of
devils.
Whereby we may
Supper
is
collect thus
seal
with Christ
our
of our conjunction one with another and Head, so is it an evidence of our disall
communion
upon the
other, considering
such that
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 f for ye are the temple of the living God, as God
:
them.,
and
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 you; 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 seeti, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered,
with the increase of In which words the Apostle sheweth unto us that God. such as, under pretence of humility, were drawn to the worshipping of angels, did not hold the Head, and consequently
and knit
together,
increaseth
2 Cor.
'"
^ol.
ii.
18, 19.
672
its
Synod held at Laodicea, not far from the Colossians, did solemnly conclude, that " -'"Christians ought not to forsake
Church of God, and go and invocate angels,'' and pronounced an anathema against any that should be found to do so, "-'-because," say they, "he hath forsaken our Lord ;" Jesus Christ the Son of God, and given himself to idolatry declaring plainly, that by this idolatrous invocation of angels a discession was made both from the Church of God, as they note in the beginning, and from Christ the Head of the Church, as they observe in the end of their canon.
the
this particular
it
will
Commentary upon the second to the " They that defended the law," saith
also to
that
is,
by them.
in
And
this
vice continued in
Synod assembled
this
law
pray
seen.
unto angels.
And
even
to
day
among
them and
to be
their borderers
God of all was invisiand incomprehensible and that it was fit men should get God's favour by the means of angels. And this is it which the Apostle saith. In humility and worshipping of angels.'''' Thus far Theodoret, whom Cardinal Baronius discerning to come somewhat close unto him, and to touch the idolatry of the popish crew a little to the quick, leaveth the poor shifts wherewith his companions labour to obscure the light of this testimony, and telleth us plainly, that " "''Theodoret, by his leave, did not well
using humility, and saying, that the
ble,
and
inaccessible,
^'
XXXV. "Ort
[
ov del
eyKaTaXeiireiv tijv
diTLevai,
KK\r](TLav
Kai
"Otj eyKareXiire tov Kvpiov ij/uwi/ tov vlov tov Qeov, Kai eiowXoXaTpeia Trpo(7TJ\6ev.
'1ij<tovv X/oio-roj',
^*
dyyeXovi
dyyeeuxeaOai dyye-
^ Ex his videas, quod necessario dicendum est, Theodoretum baud satis feliciter,
ejus pace
sit
Xois, as Theodoret expoundeth these words of the Canon, in cap. ii. et iii. Epist. ad Coloss.
verborum sensum.
i.
Ann. lx.
sect. 20.
673
those
" anciently by Catholics," and not by those " heretics" which were condemned in the Council of Laodicea, as he mistook the matter. As if any wise man would be persuaded upon his bare word, that the memory of things done in Asia so long since should be more fresh in Rome at this day than in the time of Theodoret, who lived twelve hundred years ago. Yet must I needs confess, that he sheweth a little more modesty herein than Bellarmine his fellow-cardinal doth, who would make us believe that the place in the nineteenth of
the Revelation, where the angel saith to St John, that would have worshipped him. See thou do it not : I am thy fellowservant ; worship God, maketh for them; and demandeth very soberly, " "'^Why they should be reprehended who do the same thing that
vinists
knew
'"^St
better
John did and, " Whether the Calthan John whether angels were to be
?'''
adored or no ?"
us
that
And
he telleth
Jacob plainly prayed unto an angel in the forty-eighth of Genesis, when in blessing the sons of Joseph he said, The angel which delivered me from all evil bless those children. Whom for answer we remit to St Cyril, in the first chapter of the third book of his Thesaurus, and
entreat
heretics
him
of
to tell
us
how
near of kin he
there
is
here to those
whom
St Cyril
speaketh.
His words be
" That he doth not mean," in that place, Genesis xLviii. 16, " an angel, as the heretics understand it, but the Son of God, is manifest by this, that when he had said,
these
:
The
who
delivered
me from
all
which St Cyril presupposeth no good Christian will ascribe to any but to God alone. But to come more near yet unto that which is idolatry most properly. An idol, we must understand, in the exact propriety of the term, doth signify any image but accordevils:''''
;
it
noteth such an
image as
'fo
is
set
up
for
religious
adoration.
And
in
this
Incaute nimis,
qua
a Catholicis es-
hanne norunt
atlorandi
lib.
i.
Calvinistae,
sintne angeli
sentantiquitusinstituta,hsereticis,
quorum
Id. ibid.
cap. 14.
Cur nos repreheiidimur, qui f'acimus quod Johannes fecit? nuni melius Jo-
'"-
Hie aperte
S.
vit.
U U
674
latter sense
we charge
;
Church of Rome
commandment, they
Neither will
it
are found to be
avail
them here
is
to
that
the
idolatry
that only
The
of the
^'^
Neither he ye idolaters^
so doth he also
:
saith he, as
And
add
let
concerning another
in
Neither
us
commit fornication, as some of them, coinmitted. well, then, might one plead that Jewish or heathenish
As
for-
But
as the one
is
it
be com-
so if such
as profess
name
is
God condemneth
fession
augmenteth rather, heathen are silver arid gold, the tvork of men''s hands, saith the Psalmist; and so the idols (of Christians, in all likelihood) mentioned in the Revelation are said to be ^'^of gold, and
so far from diminishing, that
the heinousness
of the crime.
silver,
and
brass,
atid stone,
7ior tvalk.
all
and of wood
rvhich neither
The
where
is
The
heathen,
be gods, which
the simpler sort
is
held the images themselves to from our thought. Admit some of of the heathen did so ; what shall we say
say they,
far
whom
who
Can we think
which they knew was not at all no being at that time when they came out of Egypt, should yet be that ^^~' God which brought them up out of the land of Egypt ? And for the heathen, did the Romans and Grecians, when they dedicated in several places an hundred images, for example, to the honour of Jupiter, the king of all their gods, think that thereby they had made an hundred
'"3
'"^ 1
'u'*
Cor. x.
7,
!?
15.
4.
Rev.
ix. 20.
Exod. xxxii.
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 in the writings of the Fathers than these answers of the heathens for themselves? "'"-We worship the gods
by the images." " '^We fear not them, but those to whose image they are made, and to whose names they are con" ""I do not worship that stone, nor that image secrated." which is without sense." " '"I neither worship the image
nor a
spirit
in it
do be-
But admit they did not account the image itself to be God, will the Papist further say, yet were those images set up to represent either things that had no being, or devils, or false gods, and in that respect were idols; whereas we 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 we also worship, the powers of the great God, and tlie ministers of the great God;" and put them in mind of St Augustine's reply: " "^I would you did worship them; you should easily learn of them not to worship them." But I will grant unto them that many of the idolatrous Jews' and heathens' images were such as they say they were yet I deny that all of them were such, and confidently do avouch, that idolatry is committed by yielding adoration to an image
:
'08
nob.
'"8
Gentes.
signum
intueor,
quam
colere debeo.
Id.
Non
ipsa,
eos ad
quorum imaginem
ii.
quorum
"los
Non
ange-
Lact. Divin.
quos
dicitis, ipsos et
cap. 2.
tutes
""
illud
Non
simulacrum quod
sine
sensu.
facile
ab
nee
ipsis disceretis
non
illos
colere.
Id.
Nee
simulacrum
da?monium
ibid.
676
of the true
idols
God himself. For proof whereof (omitting tlie "^Micah and "''Jeroboam, which were erected to the memory of Jehovah the God of Israel, as also the
of
Athenians'
superstitious
if,
worship
of
the
^^'^
unknown God,
as the
common
added an image to their altar,) I will content myself with these two places of Scripture, the one whereof concerneth the Jews, the other the heathen. That which toucheth the heathen is in the first chapter of the Epistle to the Romans, where the Apostle having said that God had shewed unto them that which might be known of him, and that the invisible things of him, that is, his eternal power and Godhead, was manifested unto them by the creation of the world and the contemplation of the creatures he addeth presently, that God was sorely displeased with them, and therefore gave them up unto vile affections, because they changed the glory of that uncorruptible God into an image made like to corruptible men, and to birds, and fourfooted
;
beasts,
idolatry
things.
in
Whereby
wisest
it is
the
of
the
heathen
was the
God,
whom
they acknowledged to
be the Creator of
the similitude of
all
men and
The
nomy, where Moses useth this speech unto the children of Israel: The Lord spake unto you out of the midst of the Jire : ye heard the voice of the words, but saw no similitude And what doth he infer only ye heard a voice, verse 12. upon this ? Take ye therefore good heed unto yourselves,
saith
he
in
similitude
the 15th verse, for ye saiv no manner of on the day that the Lord spake unto you in
selves,
Horeb, out of the midst of the fire : lest ye corrupt yourand make you a graven image, the similitude of
'" Judges xvii.
115 1"'
3, VS.
mount
sed
the Life of
in
Carniel,
mm
;
lira
tantum
so
might be
that the
Trebellius
Pollio,
like, especially if
God
of iMoses in-
cerium
Numen
God
of the Jews,
Pharsal. lib.
El dedita
therefore
As
their
the Jews,
Hist. lib.
we consider that their ara misericordicB (which possibly might be the same with this) is thus described by Statins, lib. xii. Thebaidos Nulla aiitem effigies., nulli commissa metallo Forma Dei ; mentesha:
worsliipped
God
in
commons'' house
()1
I'AIM.IAMKNT.
677
any Jigure, the likeness of male or female^ the likeness of any beast that is on the earth, the likeness of any ivinged fowl that Jiieth in the air, the likeness of any thing that creepeth on the ground, the likeness of any fish that is in Where we may observe, the waters beneath the earth.
first,
that
God
in
the
delivery
of the law
did
purposely
voice
to
by
visible lineaments,
as if that
is
should
Echo
feigned
do
in the '"'Poet:
Vane, quid
affectas
sonum.
the words of the second and forbade the making of the likeness of any thing that is in heaven above, or in the earth beneath, or in the waters under the earth, he did at that time forbear to shew himself in any visible shape, either of man or woman, either of beast in the earth,
uttered
commandment
mount
Sinai,
fowl in the
the end
it
air,
the earth, to
might be the better made known that it was his pleasure not to be adored at all in any such forms, and that the worshipping of images, not only as they have reference to the creatures whom they do immediately represent, or to false gods, but also as they have relation to 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 persuade us that their images be no idols, and as vainly also do they spend time in curiously distinguishing the several the highest point whereof, which they degrees of worship
;
call
Latreia,
unto God,
would be loth we should think that they did comBut here we are to municate to any of their images. understand, first of all, that idolatry may be committed by giving not the highest only, but also the lowest degree of and therefore, in the words religious adoration unto images of the conimandraent, the very hoiving down unto them, which
they
;
is
is
expressly for-
G78
bidden.
that
it
is
"*^the
received
doctrine
of
image should be honoured with the same worship wherewith that tiling is worshipped whose image it is and therefore what adoration is due to Christ and the Trinity, the same by this ground they are to give
that
Popish
the
Thirdly, that
this
in
the
Roman
Pontifical
is
have the right hand, upon this very reason, quia dehetur ei latria, " because the worship proper to God is due to it.'' Now whether they commit idolatry, who communicate unto a senseless thing that worship which they themselves confess to be due unto God alone, let
cross of the Pope^s legate shall
all
best, therefore, from henceforth confess thembe idolaters, and stand to it that every kind of idolatry is not unlawful. Their Jesuit, '-"Gregorius de Valentia, will tell them for their comfort, that it is no absurdity to think that St Peter, when he deterreth the
They were
to
selves
faithful
by name ab
illicitis
i^iji)\o\aTpeia9
St Peter
calleth
idolatries^,
doth insinuate
lawful.
idolorum cultibus, (dOefxiTov^ them, that is abominable thereby that ^-^some worship of
John Monceye, the Frenchman, in his to the late Pope Paul the Fifth, and in his twenty questions propounded to Visorius, stretchetli For howsoever he cannot away with the yet a strain higher. name of idols and idolatry, yet he liketh the thing itself so well, that he undertaketh to clear Aaron from committing any error in setting up the golden calf, and laboureth to purge Laban, and Micah, and Jeroboam too, from the imputation of idolatry, having found indeed that nothing had been done by them in this kind which is not agreeable to the practice of the Roman Church at this day.
images
is
And
that
lest
whom
how
far they
masters of that
est
Church
erit
" Constans
theologorum sententia,
a dextris.
Pontifical, edit.
imaginem eodem honore et cultu honorari ct coli, quo colitur id cujus est imago.
Azor.
cap. 0.
-'^
p. 672.
*-"
Institut.
IMoral. part.
i.
lib.
ix.
lib.
ii.
'"'
>Some idolatry,
should say
Pet. iv.
'i.
for that
Crux
is
St Peter's word.
679
and catechisms which come unto the hands of the vulgar, the words of the second commandment
make
by
the light
discovered.
is
thereof the
Tliey pretend,
commandment
by them, but included only in the first whereas in truth they do but craftily conceal it from the people"'s eyes, because they would not have them to be ruled by it. Nay, '^"Vasquez the Jesuit doth boldly acknowledge, that it plainly appeareth by comparing the words of this
not excluded
commandment with
the place
that the Scripture did not only forbid the worshipping of an image for God, but also
of the
true
God
himself in
an
image.
He
confesseth further, that he and his fellow-Catholics do otherwise. What saith he then to the commandment, think you ? Because it will not be obeyed it must be repealed, and not admitted to have any place among the moral precepts of God.
'-^It
fore
it
ought to cease in the time of the Gospel. had not been enough for him to match the
And
scribes
as
if
and
Pharisees in impiety,
that they
fulfil
commandment of God might keep their own tradition, the measure of his fathers, and shew
^'^*made the
who
who
beareth the
name of
mother of harlots arid abominations of the earth, yet more mad, and sticketh not to maintain, that not
it
whether
if
be
without
life
it
be a
as
reasonable creature,
may
(in
God,
his
image
it
no absurdity
at all,
that a
But
'--
let
us
^^~turn yet
lib.
gelica
Vasquez.
positivi et caeremo-
Matt. XV. 6
Mark
vii. 9.
iiialis ilia
tem125
Rev.
xvii. 5.
lib. iii.
et
hoI.
'2
Vasquez. de Adorat,
Disput.
ct illis
Ezek.
viii, 15.
G80
abommatlons
ment, which
to
tkese.
We
in one body, hath been made and the occasion of most bitter breaches in the Church we may now observe again, that the same holy Sacrament, which by the same Apostle is here brought in as a principal inducement to make men Jlee from idolatry, is by our adversaries made the object of the grossest idolaFor their constant try that ever hath been practised by any. doctrine is, that in vvorshipping the Sacrament they should give vmto it ^'^latricB cultum qui vero Deo debetur, as the Council of Trent hath determined, " that kind of service which is due to the true God ;" determining their worship in that very thing which the priest doth hold betwixt his Their practice also runs accordingly for an instance hands. whereof we need go no further than to Sanders's book of the Lord's Supper, before which he hath prefixed an epistle " To the body and dedicatory, superscribed in this manner blood of our Saviour Jesus Christ, under the forms of bread :" and wine, all honour, praise, and thanks be given for ever adding further in the process of that blockish epistle, " Howsoever it be with other men, I adore thee, my God and Lord really present under the forms of bread and wine, after consecration duly made ; beseeching thee of pardon for my sins. Sec." Now, if the conceit which these men have concerning
the apple of
we know
it to be most absurd and monstrous), their own Jesuit Coster doth freely confess, that they should be in such an " error and idolatry, qualis in orbe terrarum nunquam vel visus vel auditus fuit, as never was seen or heard of in this " ""^For the error of them is more tolerable," saith world."
he,
silver,
or
an image of any other matter, as the Gentiles adored their gods or a red clotli lifted up upon a spear, as it is reported
;
of the Lappians
or
living
creatures,
as
Egyptians;
'2" '^*
than of those
that
Avorship
rubrum
in
hastam
qui pro
Deo
animalia,
ut
quondam
yEgyptii,
Coster.
quam eorum
Ench. cap.
12.
681
We,
thus,
therefore,
who
we follow their Jesuit's direction, judge them to be the most intolerable idolaters that ever were. Nay, according to their own principles, how is it possible that any of themselves should certainly know that the host which they worship should be any other thing but bread.'' seeing the change doth wholly depend upon "consecration duly made," as Sanders speaketh, and that dependeth upon the intention of the priest, which no man but himself can have notice of. Bellarmine, disputing against Ambrosius Catharinus, one of his own brethren, that a man hath no certain knowledge of his own justification, can take advantage of this, and allege for himself, that one " ^^"cannot be certain by the certainty of faith that he doth receive a true Sacrament, forasmuch as the Sacrament cannot be made without the intention of the minister, and none can see
must of
force, if
Apply
this
now
to the matter
we
and see into what intricate labyrinths these men have brought themselves. Admit the priest's intention
have
in
hand,
if
he that bapthat
him
failed in
his intention
still
;
when he administered
Sacrament, he remaineth
uncapable of
consecrateth
is
priesthood
but bread
if either
baptized too,
the
and consequently whatsoever he Yea, admit he were rightly the bishop that conferred upon him
still.
it
to
be),
or
those
baptized or ordained
that
bishop,
missed their
nor the 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
other priest;
there
fall
out
to
intention either in
the ordainer,
all
the
their principles,
go with-
and so deliver but bread to the The Papists thempeople instead of the body of Christ. selves, therefore, if they stand unto their own grounds, must
out their priesthood too,
'^o
Neque
noil
conficiatur,
et
intentiouem alterius
Bellannin. de Jus-
lidei,
se percipere
verum sacramentuin,
sine intcntionc niinistri
nemo
videre possit.
cap. 8.
cum sacramcntum
682
needs confess that they are in no better case here than the Samaritans were in, of whom our Saviour saith, ^^^ Ye worship
ye
know
7iot
that
will be) is
bread indeed; which while they take to be their God, we must them guilty of spiritual fornication, and such still account
fornication as
is not so much as named amongst the Gentiles. These, then, being the idolaters with whom we have to deal, let us leRvn, Jirst, how dangerous a thing it is to com-
be
false
sins,
worship
for if
we
will
we must look
to
receive
Secondly, we are to be admonished, that not sufficient that in our own persons we refrain worshipping of idols, but it is further required that we restrain,
is
as
much
as in us lieth,
lest
so
high a manner,
ourselves
we make
men's
sins.
man, and gave excellent counsel unto his lewd sons; we know what judgment fell upon him, ^'^'^hecause his sons 7nade themselves vile, and he frowned not upon them, that is, restrained them not, which God doth interpret to
yet
be a kind of idolatry
in
^^*
The Church
Christ's
of
Pergamus did
^^^
own
Lord
held the doctrine of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things
sacrificed unto idols,
and
to
commit fornication.
So we see
what
special
notice
service,
and faith, and patience of the Church and yet for all this he addeth, ^'^'^Notwithstanding I have a few things against thee, because thou suffer est that woman Jezebel, ivhich calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
charity,
and
of Thyatira;
In
Israel,
the second of Judges God telleth the children of what mischief should come unto them by tolerating
idolaters
'3-
the
'^1
Canaanitish
John iv. 22. 1 Sam. iii. 1:5.
in
I
their
'^'
land:
^'"'
They
''^
shall
Rev.
ii.
be
20.
Rev.
\
xviii. 4.
j,.
'33
'^i
k;;,,^,
of).
'3"
C83
be
he,
and
Which words
the
of a double danger,
idols
should be a snare unto them : for God well knew that man's nature is as prone to spiritual fornication As, therefore, for the preventing of as it is to corporal.
have a common harlot tolerated in land should fall to tvhoredom, and become full of wickedness ; so for the keeping out of the other he would have provocations taken away, and all occathe one he would not
Israel,
'^'^lest
the
sions
sin.
whereby a man might be tempted to commit so vile The bodily danger that followeth upon the toleration
is,
of idolaters
that they
it
as in another place
is
more
he pricks in their eyes, and thorns in their sides, and Now, should vex them in the land ivherein they dtvelled.
in both these respects
it
is
idolaters
with
whom we have
far
more perilous
In regard of the spiritual danger, wherewith simple souls are more like to be ensnared, because this kind of idolatry is not brought in with an open shew of impiety, as that of the Pagans, but is a mystery of inithan of any other.
quity,
a
the
wickedness
and covered with the veil of piety maketh the inhabitants of the earth drunk
;
with
is
both
gilded
herself,
and presenteth also her abominations unto her followers in If we look to outward peril, we are like "a cup of gold.
to find
these
men
Not
that
take
all
them
(mistake
me
not;
I know a number myself of a far different temper;) but because there are never wanting among them some turbulent humours, so inflamed with the spirit of fornication that they run mad with it, and are transported so far that no
terms can content them, until they have attained utmost pitch of their unbridled desires: for compassing whereof there is no treachery, nor rebellion, nor murder, nor desperate course whatsoever, that, without all
tolerable
to
the
'^^
Num.
xxxiii.
.i'.
''"
Rev.
xvii. 2,
1.
684
THE
men
also so
and people, and private persons, with power to cast down even kings themselves from their thrones, if they stand in their way and
do,
arming both
Pope,
and bishops,
Touching the Pope'^s power herein there is no disputing one of them telleth us, that " "'there is no doubt but the Pope may depose all For kings, when there is a reasonable cause so to do." bishops. Cardinal Baronius informeth us, by the example of
Dacius the Bishop of Milan's dealing against the Arians, '^-that " those bishops deserve no blame, and ought to suffer no envy, who roll every stone," (yea, and rather than fail, would blow up stones too), " that they may not live under
For the people, Dominicus Bannes, a Dominican friar, resolves that they need not, in this case, expect any sentencing of the matter by Pope or other, but " "^when the knowledge of the fault is evident, subjects may lawfully, if so be they have sufficient strength, exempt themselves from subjection to their princes, before any deAnd that we may understand claratory sentence of a judge." that the proviso which he inserteth " of having strength
an heretical prince."
sufficient,"
is
very material,
he putteth
us
in
mind,
that
" "^the faithful" (the Papists he meaneth) "of England are to be excused hereby, who do not exempt themselves from the power of their superiors, nor make war against them because that generally they have not power sufficient to make such wars against princes, and great dangers are imminent over them."
;
an heretical king,
1-"
Lastly, for private persons we may read in Suarez, that " "^after sentence given against him, is
'** Ex hac conclusione sequitur, esse excusandos Anglicanos et Saxonios fideles, qui non se eximunt a potestate superiorum, nee bellum contra illos gerunt;
omnes
11s,
Dubium non est, quin Papa possit reges, cum subest causa rationabiAugustin. Triumphus, de
satis
deponere.
i^
Quo exemplo
intelligas,
non
facul-
mereri calumniam, neque invidiam epi scopos illos pati debere, qui ne sub hseretico
tatem ad haec bella gerenda contra principes, et imminent illis gravia pericula
Id. ibid.
| I
principe
degant,
omnem lapidem
sect. 89.
cri-
volvunt.
'" Post sententiam latam omnino privatur regno, ita ut non possit justo titulo
modo
eis
potestate
|
1
iHud possidere ; ergo extunc poterit tanquam omnino tyrannus tractan, et consequenter a quocunque privato potent niterfici.
IJannes in Thorn,
2.
ii.
2,
,
xu.
Artie.
vi.
cap.
sect.
U.
(ym
by any just
title;
may be handled altogether as a tyrant, and consequently he may be killed by any private person.^'' Only the Jesuit
addeth
this
limitation,
that
"
^^"^if
the
king, he
may be
expelled or killed
But
if
nobody, then
it
successor in the
it
kingdom
the
or
shall
belong; to
king-dom
But
let
him once
Suarez's countryman
and fellow-Jesuit, will tell you better how he should be handled: " "'That a tyrant," saith he, " may be killed by open force and arms, whether by violent breaking in into the court, or by joining of battle, is a matter confessed yea, and by deceit and ambushes too, as Ehud did in killing Indeed it would argue Efflon the king of the Moabites. open enmity, and publicly to rush a braver mind to profess commonwealth but it is no less in upon the enemy of the fraud and ambushes, advantage by because prudence to take danger surely, and with less both stir, it is done without " conclusion is, that "*it is lawHis private." public and whatsoever," with any art this his life by ful to take away " either wittingly not constrained, he only, that be proviso
;
or unwittingly, to
the
tenderness
of a
be the cause of his own death :" where Jesuit's conscience is well worth the
observing.
He maketh
no scruple at
into
his
is
all
to take
man's
life,
to
in
procuring his
own
death.
illis
tutis et
tantum poterit expelli vel interfici, quibus ipse id commiserit. Quod si nuUi executionem imperet, pertinebit ad legiti-
palam in hostem reipublicae irruere ; sed non minoris prudentiae, fraudi et insidiis locum captare, quod sine motu contingat,
minori certe periculo publico atque privato.
mum
bit.
in regno successorem
vel
si
nullus
specta-
inventus fuerit, ad
regnum ipsum
i.
cap. 7.
'*8
'*' Itaque aperta vi et armis posse occidi tyrannum, sive impetu in regiam facto, sive commissa pugna, in confesso est. Sed et dolo atque insidiis exceptum, quod
arte
fecit
Aiod, &c.
vir-
686
"^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
poison
is
;
so
it
great
that
or
to
therewith,
may have
strength
And
that
such
means of poisoning hath been used, he proveth by divers practices of the Moors, which we leave to be considered of by Fitzherbert, who, to prove that Squires's intention of poisoning Queen Elizabeth in this manner was but a mere fiction, would persuade us that it is not agreeable to the o-rounds of nature and reason that any such thing should be. Thus we see what pestilent doctrine is daily broached which what pernicious incendiaries of the world these by effects it hath produced, I need not go far to exemplify this assembly and this place cannot but call to mind the memory of that barbarous plot of the Powder-Treason; which being most justly charged to have " '^"exceeded all
;
measure of cruelty," as involving not the king alone, but also his children, and the states of the kingdom, and many thousands of innocent people, in the same ruin, a wicked
whose name I will not defile this place, steppeth four years after, and with a brazen forehead some forth " For of an evil biddeth us not to wonder at the matter both the seeds are to be crushed and herb pernicious and
varlet, with
:
all
the roots
to
And
falleth out
oftentimes
many perish in shipwreck." In the latter we may note these men's insolent impiety reasons which of
toward God,
in
power
all
for the
of he do enter into judgment with them, will not be found In the former we may observe their rio-hteous in his sight.
;
own
creatures
the best
of
is Lord whom, if
'*^ Hoc tamen temperamento uti in hac quidem disputatione licebit, si non ipse qui perimitur, venenum haurire cogitur, quo intimis meduUis concepto pereat sed
;
'^^
At
inquies,
tatis excessit
ea conjuratio,
at regni ordines
simul implicuisset.
velim ne mireris.
sa3 herbffi et
semina conterenda,
nimirum
onmes
cum
veste delibuta
Id. ibid.
vim
interficiendi habeat.
687
be
satisfied
him and
royal progeny.
princely wisdom, did cause an Oath
And
his
Majesty,
his
of
be the better able to distinguish betwixt his loyal and dissubjects, and to put a difference betwixt a seditious and a quiet-minded Romanist ; this companion derideth his simplicity in imagining that that will serve the turn, and supposing that a Papist will think himself any whit bound
saith
he,
"in
so great
he had placed all his security in that oath, he thought he had found such a manner of oath, knit with so many circumitself.
how
great
simplicity
doth bewray
When
stances, that it could not, with safety of conscience, by any means be dissolved by any man. But he could not see, that if the Pope did dissolve that oath, all the tyings of it,
whether of performing fidelity to the king or of admitting no dispensation, would be dissolved together. Yea, I will say another thing that is more admirable you know, I believe, that an unjust oath, if it be evidently known or openly declared to be such, bindeth no man, but is void
:
ipso facto.
ciently declared
see,
is
suffix
the
Church
of
it is
himself.
You
into
therefore,
the
obligation
vanished
smoke;
thought to be of iron,
If matters
are addicted to
now be come unto this pass, that such as the Pope Avill account the Oath of Allegiance
to have less force to bind them than a rope of straw, judge ye whether that be not true which hath been said, that in
15'
Sed vide
in tanta astutia
quanta
sit
admirabilius
injustum,
si
nosti, tale
credo,
juramentum
obligare,
simplicitas.
Cum omnem
tot
securitatem in
mocon-
neminem
ab ipso
dum
tia,
juramenti
nulla
circumstantiis
Regis juraecclesise
est.
mentum injustum
igitur
esse,
quoquam
dissolvi
Vides
a
tot
sit
posset.
potuit, si Ponti-
jam, in
;
summum
ut
fex
juramentum
dissolverit,
omnes
illius
ligationem
vinculum,
quod
nexus, sive de
sive
de dispensatione
non admittenda,
quam stramineum.
Id, ibid.
Imo
aliiul
dicam
688
our
state,
than
Papists.
Which
any idolaters may be more safely permitted I do not speak to exasperate you
you up
to
I
to
Their blindness
and
my
heart's
desire
God
must
for
that
say, that,
things
standing
as
they
do,
cannot
preach
peace
them.
For as Jehu said to Joram, ''^ What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many ? so must I say unto them. What peace can there be, so long as you suffer yourselves to be led by the ^^^mother of harlots and abominations of the earth, who by her sorceries hath deceived all nations, and made them drunk with ^'^'Let her put away her whorethe wine of her fornication? doms out of her sight, and her adulteries from between her
breasts
;
let
and her
is
sorceries,
all
and her
let
idolatries
past
hope,
by her cease to communicate with her in these abominable iniquities, and we shall be all ready to meet them, and rejoice with the angels in heaven for their conversion. In the meantime, they who sit at the helm, and have the charge of our Church and commonwealth committed to them, must provide by all good means, that God be not dishonoured by their open idolatries, nor our king and state endangered by their secret treacheries. Good laws there are
those that are seduced
already enacted to
this
purpose,
not
which,
less
if
they
to
were duly
think
put
I
in
execution,
we should have
it
need
press
:
of
making new.
will
But
is
my
I
part
to
this
point.
to
therefore conclude as
;
did begin
^^^I
speak as
wise
men
judge ye what I
2
say.
II.
7-
Timothy
Consider what I say, and the Lord give you understanding in all things.
152
'53
i**
I
Rosea
1
ii.
2.
Rev.
xvii. 2, 5,
and
xviii. 23.
'*'
Cor. x. 15.
BRIEF DECLARATION
PROFESSED THEREIN.
DELIVERED IN A SERMON BEFORE THE KING's MAJESTV THE 20r'i JUNE, 1624, AT WANSTED.
XX
A SERMON,
Ephesians
Till
IV. 13.
we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of
Christ.
was to set forward, the form Rise up, Lord, and let thine enemies he let them that hate thee The sweet Psalmist of Israel, framing his Jlee before thee. descant to this ground, beginneth the psalm which he prepared to be sung at the removing of the ark after the same manner, " Let God arise ; let his enemies he scattered let them also that hate him Jlee hefore him : and then goeth on till at length he hath raised his note unto its full height. Thou hast ascended up on high ; thou hast led captivity captive ; thou hast given gifts for men. Psalm Lxviii. 18. Which being by our Apostle in ^this chapter interpreted of the ascension of our Saviour Christ into heaven, and made the very spring from whence the matter
the
When
Lord's
ark
of prayer
used by
of
my
present text
is
and putteth us in mind removing of the ark, which gave occasion to the penning of this psalm, was an adumbration of our Saviour"'s removal from the earth to heaven ; and that by this absence of his we are no losers, but gainers, seeing he is ascended
cation
of the
that the
'
Num.
X. 35.
Psalm
i.xviii. 1.
Ephes.
iv. 8, 10.
X2
692
A SEKMON I'KEACHED
to
up on high, both
captivity captive),
triumph over his and our foes, {he led and to confer benefits upon his friends, {he gave gifts unto men). The *ark of the covenant, we know, was appointed to be a figure of ^ Jesus, the Mediator of the new covenant, therethe great King, Prophet, and Priest of his Church fore was it ordered that the ark should have a croivn of 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 arid honour, Hebrews ii. 9Upon the ark stood the propitiatory or mercy-seat, whence God did use to deliver his oracles from betwixt the cherubins, than which what more lively representation could there
;
be of the prophetical
written,
office
of our Saviour, of
whom
it
is
God hath
i.
Son 9 Heb.
of the
2.
The
God's
appointment placed within it, than which what could be more apt to express the satisfaction which our High-priest was to make unto his Father's justice,
law by
as well
by
his
passive as
by
his
active obedience
'^the
for as
he
felt
chastisement
of our peace being laid upon him, with his stripes we might be healed ; so it behoved him also to fulfil the law and all righteousness, that so he might be ^the end of the
'
law for righteousness to every one that believeth ; the letter of the law being not more certainly to be found within the ark than the accomplishment thereof within him, according to that which he spake by the holy Prophet, ^Tn the volume of the book it is written of tne, that I should do thy will, O God; yea, thy law is within my heart. The ark had many removes from place to place whilst it sojourned in the tabernacle, but was brought up at last into the temple, there to dwell upon God's holy hill, the place of which he himself had said, '" This is my rest for ever ; here will I dwell, for I have a delight therein where, at first entry. King Solomon stood ready to entertain him with this welcome, " Arise, O Lord God, into thy
4
5
"
'
Heb. Heb.
Matt.
ix. 4.
xii. 24.
"
Rom.
X. 4.
x. 7-
9
'"
Isaiah
liii. 5.
iii.
Lxviii. lH.
vi. 41.
15,
and
v. 17.
Ifi;
2 Chron.
693
priests,
and the ark of thy strength. Let thy God, he clothed with salvation, and let thy saints rejoice in goodness. Our blessed Saviour, in the days
thou,
O Lord
flesh, had no resting-place, but continually ^'~tvent about doing good ; until at length '^he was 1'eceived up irito heaven, and sat on the right hand of God. For when he had ended his progress upon earth, and "finished there that
of his
work which his Father had given him to do, he 'Meft the world and went to his Father, making his last remove to the high court of heaven, '"where he is to reside until the
time of the restitution of
the
all
things.
there
saith
St
The temple of God was seen in his temple John in the Apocalypse.
'
'
for,
in
no other
virtue
to
be
found
but
if
we look
to
the
coming from him by the operation of his word and Spirit, so we shall find him in his temple upon earth, present with us always, even unto the end of the ivorld. ; 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 up on high , thou hast received gifts for men. The Apostle
:
citeth
it
thus:
"'^When he
gifts
gifts,
unto men.
The
reconciliation
for
Church.
Therefore being by the right hand of God exalted, (there is his ascending up on high), a7id
teacheth us, Acts
33,
his
receiving),
he
hath
is
which ye now
gift
see
and
hear,
for
(there
his
unto
men).
And
as
the
in
himself intimateth
Apostles,
in heaven
fore,
much
Matt, xxviii.
18, 19,
ministry
his
and
Go ye
there-
and
'2
Acts
X. 38.
'"
Acts
iii.
21.
Rev.
xi.
Ifl.
'3
'^
Mark
John John
xvi. 19.
xvii. 4.
}
'"
''
Psalm
Ephes.
i.xviii.
iv. 8.
Ifi.
'*
xvi. 28,
and xix.
30.
-"
|
694-
A SEllMON PREACHED
'^^
men),
He gave some apostles^ and some prophets, atid some evangelists, and som,e pastors and teachers, for the
perfecting of the saints, saith our Apostle here; that herein also that might be fulfilled, which we heard to have been
uttered
when
the
ark
was
brought
to
its
resting-place,
salvation,
and
let
The work of the ministry, how meanly soever it be esteemed in the world, yet in the estimation of our Saviour
Christ was one of the choicest
of his triumphant ^ascending
gifts
thought
as that
fit
to
up far above all heavens he bestow upon his Church here upon earth,
^^
and
so
to
edifying
of his
own body. For as '^^it hath in him all fulness should dwell,
not
to
Son
is
also
pleased
hold
it
any disparagethe
in
ment
that
''^his
body,
fulness of himself he
him that
be
in all
that
howsoever
most absolutely and perfectly complete, yet is his Church so nearly conjoined unto him, that he holdeth not himself full without it; but as long as any one member
remaineth
yet
his,
body of
be
in
he
this
mystical
to
somewhat
text,
deficient
in himself.
And
the
declared
that the ministry was instituted for the edifying of the body
of Christ, addeth presently. Till tve all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. In which words we may observe as well the matter of
this
building,
we
all,
as
the structure of
it
and further
Son of God;
secondly,
the
it
perfection,
to
just
height,
U7ito
perfect man., unto the measure of the stature of the fulness of Christ.
The
21
--
may
i.
^3
-'s
Ephes.
(;ol.
i.
iv. 10.
-'
-<'
P.salm c.xxxii.
!),
1.
10.
Ephes.
2.S.
695
lively stones
Ye also as
are built
suiting
up a
spiritual house,
saith
St Peter.
To
this
we
or
all, as
universal
with
is
the
nature of the
Catholic
Church, which
he here
baptized
plainly in
that body of Christ, of the edifying whereof treateth ; of which, therefore, he telleth us more
another place,
in
one
body,
For the Catholic Church is whether we be bond or free. not to be sought for in any one angle or quarter of the world, but among all that in every place call upon the jiame of Jesus Christ our Lord, both theirs and ours, 1 Cor. i. 2. Therefore to their Lord and ours was it said, ~'^Jsk of me, and I will give thee the heathen for thine
inheritance,
and
possession;
and to
accordingly, -^"7 will bring thy seed from the east, and 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
is
called by
my name.
the
Catholic
the collection
the faithful unto the unity thereof; from which union there ariseth unto every one of them such a relation
and a dependence upon, the Church Catholic, as parts Whereupon it folto have in respect of their whole. loweth, that neither particvdar persons nor particular churches are to work as several divided bodies by themselves, which is the ground of all schism, but are to teach, and to be
to,
use
taught,
and
to
do
the
all
other
Christian
duties,
as
parts
conjoined unto
ancient
monwealth or corporation and therefore the bishops of the Church, though they had the government of particular congregations only committed unto them, yet in regard of this communion which they held with the universal,
themselves the
whicli
tlic
title
of Bishops
as
of
the
Catholic
the
Church
maketh
old
strongly
well
either
against
new
-"
Separatists as
Donatists,
who
-'
Pet.
ii.
.").
-'
Psalm
ii. 8.
^^
Isaiah XLiii. fi 7.
696
hold
it
A SERMON PREACHED
a thing
'^^not
much
in
the Catholic
communion or
the
in
to join
;
out of
it
or else, which
is
worse, dote so
that
much upon
perfection
of their
own
rest
part,
they
refuse
body of Christians as if they themselves were the only people of God, and all wisdom must live and die with them and their generation. And herein, of all others, do our Romanists most fearfellowship
with
the
of the
fully
Church of God. Those infamous schisms of the Novatians and Donatists were but petty rents in comparison of this huge rupture, which hath pulled asunder east and west, north and south and grown
that
ever
hath been
seen
in
the
to
western parts,
where
this
was
so prevalent,
it
have a
tains
woman
to
mounthere
which reigneth over The seven mountains upon which the kings of the earth. every child that city sate needed not to be expounded knew what was meant thereby. The waters are interpreted peoples, and multitudes, and nations, and tongues ; which is that very universality and Catholicism that the Romanists For this woman is the parare wont so much to brag of. the city-church, which they call ticular Church of Rome the mother-church, the Holy Ghost styleth ^*the mother of Those peoples, harlots and abominations of the earth.
be
^"that
and expounded
upon
many
waters.
The
city
woman
is
great
'^^
nations,
;
and tongues,
the
are
such
as
Catholic-Roman Church they are commonly called by themselves, but by the Holy Ghost ^^the beast upon which the woman sitteth. This woman is the head of the faction, and the very
proud
that is to say, they that ; ridden thus by her are her abettors be suffer themselves to
mother of
this
^'
Augustin.
Epist
xlviii.
sit,
Quam
in
qua
ubi fideni Christi teneremus ; sed gratias Domino, qui nos a divisione coUegit, et
ideo per-
manebant
tholicam
post
;
ad Ca-
Rev.
xvii. 18.
^^
i^-^^
j^
nemo
transire cogebat.
Et paullo
^*
Ibid. 5.
Ibid. 3 and 7.
Putabamus quidem
nihil interesse
BEFOUE
and supporters
in
it.
iriS
MAJESTY.
697
of
and to have a joint dependence with them upon the whole body of the Church-Catholic, which and, is the mother of us all, will needs go out of her rank scorning any longer to be accounted one of the branches of the Catholic Church, would fain be acknowledged to so that now all other churches must be the root of it hold their dependence upon it, or otherwise be cast forth as withered branches which are fit only to be thrown into The wisdom of God foresaw this insothe fire and burned. lency long beforehand, and therefore caused a caveat to be entered against it even in that Epistle which was specially directed to the Church of Rome itself: the words are
'^^'
plain
enough,
Rom.
but
the
xi.
18,
If thou
thee.
is
boast,
thou
of
hearest
root
The Church
Rome
no more a root to bear up other churches than other churches are to bear her up she may not go beyond her line, and boast herself to be the root of the Catholic Church, but be contented to be borne herself by the root as well as other particular churches are.
For a stream
it
to sever itself
may be counted
is
any other,
it
the next
way
of
make an end of
well
it
and dry
think of
up.
The Church
Rome may do
to
and leave off her vain boasting, ^^/ sit a queen, and am 710 widow, and shall see no sorrow : other churches may fail, and the gates of hell may prevail against them but Whereas she might remember, it cannot fall out so with me. that they were Romans unto whom the Apostle so long since
this,
;
gave
if
also
this
admonition
^**
:
Be
for
severity of
Behold therefore the goodness and on them which fell, severity ; but toivards
thou continue in his goodness
:
thee, goodness, if
otherwise
THOU ALSO SHALT BE CUT OFF. The Romans therefore by their pride may get a fall and the Church of Rome by infidelity as well as others may be cut off as well as any other congregation and yet
;
"=
Gal.
iv. 2fi.
^'
Rev.
xviii. 7-
'"
Rom.
xi.
2022.
698
the
A SERMON PKKACHEI)
Catholic Church
neither
subsist for
all that,
as
Rome's Bishop, but Jesus 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 the faction rather that prevaileth in them both, have in these latter ages confined the vrhole Church of Christ within themselves, and excluded all others that were under the Roman obedience, as aliens from the commonwealth of
foundation
Rome
nor
Israel,
the covenant
Donatists
shutting
out
against
by
The
for
up
the
south, and
with that
and could they think well then of them that should conclude the Church within the western parts of the world, and exclude all other Christians from the body of Christ that held by the same root there that they did ? It is a strange thing to me, that wise men should make such large discourses of the Catholic Church, and bring so many testimonies to prove the universality of it, and not discern, that while by this means they think they have gotten a great victory over us, they have in very truth overthrown themselves ; for when it cometh to the point, instead of the Catholic Church, which consisteth of the communion of all nations, they obtrude their own piece unto us, circumscribing the Church of Christ within the precincts of the Romish jurisdiction, and leaving all the world beside to the power of Satan ; for with them it is a resolved case, that " ^^to every creature it is altogether of necessity
patch of theirs
to salvation to be subject to the
Roman
Bishop."
What must, then, become of the poor Muscovites and Grecians, to say nothing of the reformed churches in EuWhat of the Egyptian and Ethiopian churches in rope.'' Afric ? what of the great companies of Christians scattered
over
all
Asia,
even
Indies, which
have
from and
Constantinople
still
unto
the
East
do
endure
more
afflictions
and pressures for the name of Christ, than they have ever done that would be accounted the only friends of Christ.?
^^
Subesse
et
Romano
Pontifici
omni hu-
necessitate salutis.
travag.
De
majoritate
obedientia, cap.
nimus,
Unam
sanctam.
BEFOllE
JIIS
MAJESTY.
699
because they are not the Pope's subjects, be Because they are therefore denied to be Christ's subjects? do they Church, Roman of the under the obedience not
Must
these,
thereupon
forfeit the estate which they claim in the Catholic Must we give Church, out of which there is no salvation? all these for gone, and conclude that they are certainly damned? They who talk so much of the Catholic Church,
but indeed stand for their own particular, must of force sink as low in uncharitableness as they have thrust themwe who talk less of the universality selves deep in schism of the Church, but hold the truth of it, cannot find in our hearts to pass such a bloody sentence upon so many poor He whose pleasouls that have given their names to Christ. 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,
possession
and the uttermost parts of the earth for his we for our parts dare not abridge this grant, and limit this great Jordship, as we conceive it may best fit our own turns but leave it to its own latitude, and seek for the Catholic Church neither in this part, nor in that
:
;
piece, but,
as
it
in
Apostle,
among
upon
the
name
of Jesus Christ our Lord, both theirs and ours. Yea, but how can this be, will some say, seeing the Catholic Church is but one; and the principal reason for which it is accounted one is " the " unity of the faith" professed therein
in all places,
:
how
if
over
all all
the rest,
then can this unity of faith be preserved one special church be not set as a mistress and one chief Bishop appointed for a master
others, by whom in matters of faith every one must be ruled ? And out of such different professions as are to be found among the divided Christians in those several parts
over
of the world,
how
can
there be
fit
matter drawn
?
for
the
To
this
answer,
and so pass from the matter of the building to the structure, that it is most true indeed that in the Church there is '^owe
'"
Cor.
i.
2.
rum Commentariorum
xxiii.
aiictor) in
Psalm,
^'
gregatur
et
fidei.
Ephes.
iv.
..
unitatem
modo
is
ho-
700
Loi'd,
one faith, one baptism ; for so we are taught by the but yet, in the Jirst place, it is this chapter to be considered, that this unity of faith must be compassed by such means as God hath ordained for the procuring of it, and not by any politic tricks of man's devising. Now, for the bringing of all to this " unity of the faith,"
Apostle in
:
and some prophets, and some evangelists, avid some pastors and teachers. If he had taught that the maintenance of
this unity did
or pastor,
or
teacher,
depend upon the singularity of any one apostle, he would is it to be imagined that
have overslipped such a singular person, even in that very place where, of all others, his presence was most requisite,
and
ber
?
run
altogether,
as
he
doth,
upon
the
plural
num-
That the multitude of teachers dispersed over the world, without any such dependency or correspondency, should agree together in laying the foundations of the same faith, is a
work of God's Spirit. And it is '*#Ae unity of the which the Apostle here speaketh of, and exhorteth Whereas the unity of the bond of peace. us to keep which our adversaries boast so much (which is nothing else but a wilful suffering of themselves to be led blindfold by one man, who commonly is more blind than many of themspecial
Spirit
selves) is no fruit of the Spirit, but of mere carnal policy and may serve peradventure for a bond of jjeace betwixt themselves and their own party, such as ^^the priests of antichrist were to have, and as many as would be content to yield themselves to the conduct of such a commander,
;
but hath proved the greatest block that ever stood in the way for giving impediment to the peace and unity of the
universal Church, which here
we look
of
after.
And
therefore
Nilus,
Archbishop
of
the
of
Thessalonica,
sideration
original
ground
long-continued
West
East,
and the Latin churches from the Greek, wrote a whole book purposely on this argument, wherein he sheweth,
''''
Ephes.
iv. 11.
*^
Ibid.
3.
Pace sua,
;
tate se .jactant
701
no other cause to be assigned of this diswill not permit the cognizance of the controversy unto a general council, but will needs
is
sit
teacher
of the point in
as
if
question,
and have
scholars
;
hearken
this
is
unto him
they
the
were
his
and that
contrary both
to
ordinances
and the practice of the Apostles and the Fathers." Neither indeed is there any hope that ever we shall see a general
peace for matters of religion settled in the Christian world,
as long as this supercilious master shall be suffered to keep this rule in God"'s house, how much soever he be
magnified by his
dation
own
the
disciples,
upon
in
which
and made the only foununity of the Catholic Church dethe further opening of the
pendeth.
Now,
unto
mind the
^''the
distinction
betwixt
foundation and
which
is
huilded
therewpon,
and that which he calleth perfection. The unity of the faith and of the knowledge of the Son of God here spoken of hath reference, as we heard, to the foundation as that which foUoweth, of a perfect man, and the measure of the stature of the fulness of Christ, to the superstruction and perfection. In the formei" there is a
of the doctrine of Christ
;
general unity
deal
to
among
;
all
true believers
in
of variety
there
to the measure ^^ according So we see in a material building that still there is but one foundation, though great disparity be observed in sundry parts of the superstruction ; some rooms are high, some low, some dark, some lightsome, some more substantially, some more slightly builded, and in tract of time some prove more ruinous than others yet all of them belong to one building, as long as they hold together
of the gift
of Christ.
""'
Ao'yo9 d-7ro6eiKVVi
Ttj'i
juij
dKKo
-rl
to
tPj's
(rdai,
Tous de
aWous
ev fiadriTwi/ fnoipu
ouirrTaaeui^
I'l/xtov
/ue'xpt
TOO
dWoTpiov
TO
^1)
crvuodiMi
<riv iiriTpeij/ai,
dW
avTou
fjiovov
Stnd-
Kwv vofxwv Kal Trpd^ewv. ^" 1 Cor. iii. 1012. ^8 Heb. vi. 1.
*'
Ephes.
iv. 7-
702
A SERMON PKEACHED
And even thus is it and stand upon the same foundation. we respect the pracin the spiritual building also, whether
tical part of Christianity or the intellectual.
attain
to
not
But think that one heaven should receive them both. although the one doth so far outstrip the other in the practice 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 Lokd ; which whosoever hath
is
under mercv, and may not be excluded from the commuof saints.
^"^jirst
nion the
principles of the oracles of God, as the Apostle calleth them, hold the place of the common foundation,
in which be babes,
all
and
who
discern both
The
oracles
of
God
contain
abundance
of matter in
them, and whatsoever is found in them is a fit object for faith to apprehend ; but that all Christians should uniformly agree
in
is
the
profession
of those truths
that
are
revealed there,
for.
may be
Yet the
those
many
points
in
Catholic
a
faith.
The
7inity
unto.
Apostle.
we all come in the unity of faith, saith the As there is a ^^ common salvation, so is there a
52
50
5'
Neh.
i.
11.
Acts
xi. 23.
Luke
xiii. 3,
5; Heb.
vi. 1.
M Heb. v. w JudeS.
12.
703
which is ^~ alike precious in the highest Apostle and the meanest believer. For we may not think that heaven was prepared for deep clerks only and there:
measure of knowledge, whereof all are not capable, there must be " '^a rule of faith common to small and great ;" which, as it must consist of few propositions, (for simple men cannot bear away many,) so is
fore,
beside
that
larger
it
also requisite
that
those
articles
should be of so
may
be
sufficient
to
much make
points
man
men may go beyond common Christians, and exceed one another likewise by many degrees, yet in respect of these radical truths, which is the necessary and common food
learned
of
all
only,
all
the children of the Church, there ^is not an unity but such a kind of equality also, brought in among
as
gation
was heretofore among the congrethe collection of their manna, where ^'^he that gathered much had nothing over, and he that gathered little had no lack.
sorts of Christians,
of
the
Israelites
in
If,
then,
salvation
by believing these common principles none can come that is not Catholic Church of Christ it followeth
salvation
;
the
be
extended beyond
those
common
principles
which
may
further be
admittance of them first when she prepared her Catechumeni for baptism, and by that door received them into the congregation of Christ's flock, we may not think her judgment to have been so weak, that she should omit anything herein that was essentially necessary for the making of one be a member of the Church. Now, the profession which she
culation
of her
into her
communion
for
required of
all
that
for
the
Agenda, or
practical
abrenunciation
all
of
the
devil,
the
with
their
sinful
works and
Tit.
i.
4.
''
2 Pet.
i. 1.
oilo'ijs
ouTC o
TToXii
Regula fidei, pusillis magnisque communis. Aug. Epist. lvii. ^* Mias yup Kai t?/s auT?;v Trtcn-eiov
el'jrelv
bTrXeovaarev, ovTe 6
to oXiyou
tj/VuT-
rovnve.
''"
Irenaeus lib.
xvi. 18.
i.
cap. 3.
Exod.
704
;
A SERMON PREACHED
lusts and for the Credenda, the tilings to be believed, an acknowledgment of the Articles of the Creed which being solemnly done, she then baptized them in this faith ; intimating thereby sufficiently, that this was that one faith commended unto her by the Apostles, as the other that one baptism which was appointed to be the ^' Sacrament of it. This Creed, though for substance it was the same everywhere, yet for form was somewhat different, and in some places received more enlargements than in others. The Western churches herein applied themselves to the capacities of the meaner sort more than the Eastern did using in their baptism that shorter form of confession commonly called the Apostles' Creed, which in the more ancient times was briefer also than now it is as we may easily perceive by comparing the symbol recited by Marcellus Ancyranus, in the ""profession of the faith which he delivered to Pope Julius, with the expositions of the Apostles' Creed written by the Latin doctors; wherein the mention of the Father's being maker of heaven and earth, the Son's death and descending into hell, and the communion of saints, is wholly omitted. All which, though they were of undoubted verity, yet for brevity's sake seem at first to have been omitted in this short sum because some of them perhaps were not thought to be altogether so necessary for all men, (which is ''^Suarez's judgment touching the point of the descent into hell), and some that were most necessary either thought to be
; ;
: :
sufficiently
implied in
other
articles,
as
that
of
Christ's
death
in
be sufficiently manifested by
of the creation of heaven and
of reason,
as
that
For howsoever this, as it is a truth revealed by God's word, becometh an object for faith to apprehend, Heb. xi. 3, yet it is otherwise also clearly to be understood by the discourse of reason, Rom.
earth.
i.
20, even
as the
unity and
:
all
Godhead
which therefore may be well referred unto those Precognita, or common principles which nature
likewise are
may
it,
possess the
mind
withal, before
to be
symbol,
in part.
itt.
''
'-
"'
Fr.
Suarez.
Tom.
ii.
iii. sect. 2.
I.XXII.
7^'^
to be differenced
badge and cognizance whereby tlie believer is and distinguished from the unbeliever. The Creed which the Eastern churches used in baptism
the
;
was larger than this being either the same, or very little from that which we commonly call the Nicene Creed, because the greatest part of it was repeated and confirmed in the first general Council held at Nice ; where the first draught thereof was presented to the Synod by Eusebius, " ^* As we have Bishop of Caesarea, with this preamble received from the bishops that were before us, both at our first catechizing and when we received baptism and as we have learned from the holy Scriptures and as we have both believed and taught, when we entered into the ministry, and in our bishopric itself; so believing at this present also, we declare this our faith unto you." To this the Nicene Fathers added a more clear explication of the Deity of the Son, against the Arian heresy, wherewith the Church was then troubled, professing him to be " begotten, not made," and to be " of one substance with the Father." The second general Council, which was assembled fifty-six years after at Constantinople, approving this confession of the faith, as it fi^uiost ancient and agreeable to baptism," enlarged it somewhat, in the Article that concerned the Holy Ghost especially, which at that time was most oppugned by the Macedonian heretics. And whereas the Nicene confession proceeded no further than to the belief which we have
different,
:
the holy Trinity, the Fathers of Constantinople made it up by adding that which was commonly professed touching the Catholic Church and the privileges thereunto belonging.
in
Epiphanius, repeating this Creed at large, '^''affirmeth have been delivered unto the Church by the Apostles.
sianus
it
to
*'"Cas-
Nestorius
avoucheth as much, where he urgeth this against as the Creed anciently received in the Church
'*
r\fiu>v
lib.
i.
cap.
8. (a/. 3.)
et
Theodoret.
lib.
i.
cap. 12.
'^ np6(T/3iiTdT-i(i/
ypacpwv
/xefia-
dou
TO)
/Sa-jT-riCT/uaxi.
Kal ev
eiri<TK0'7rij
kiria-Ttvopiiv
Te Kal
vvv iria-revovTe^,
"'
Epiphan.
in
'AyKvpwT.
p. 518, edit.
Graec.
YY
700
of Antioch,
after
A SERMON PREACHED
from whence he came.
the
The Roman
church,
added the article of the procession of the Holy Ghost from the Son unto this symbol and the Council of Trent hath now recommended it unto us " as that principle in which all that profess the faith of Christ do necessarily agree, and the firm and only FOUNDATION against which the gates of hell shall never
the days of Charles
Great,
'^^
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 nothing from the other, but that it hath added Filioque to the procession of the Holy Ghost, and out of the Nicenc Creed Deum de Deo to the articles that concern the Son,) that only foundation and principle of faith is to be found in the unity whereof all Christians must necessarily agree which is otherwise cleared sufficiently by the constant practice of the Apostles and their successors in the first receiving of men into the society of the Church. For in one of the Apostles' ordinary sermons we see there was so much matter delivered, as was sufficient to convert men unto the faith, and to make them capable of baptism ; and those sermons treated only of the first principles of the upon the receiving whereof the Church, doctrine of Christ example of the Apostles, never did deny bapfollowing the In these first principles theretism unto her Catechumeni. foundation be contained, and that common fore must the which is required in all the members of the unity of faith Church.
;
The
^'^
foundation
then
being thus
cleared,
concerning
the superstruction we learn from the Apostle, that some build upon this foundation gold, silver, precious stones, Some proceed from one degree of wood, hay, stubble. wholesome knowledge unto another, increasing their main stock by the addition of those other sacred truths that are and these build upon the revealed in the word of God
;
"
Symbo-
firmum
fer!
et
porta; in-
lum
utitur,
nunquam pravalebunt,
esse censuit.
12.
totidem ver-
bis,
exprimendum
3
1
conveniunt,
ac
fundamentum
iii.
7^7
gold
and
stubble,
silver
the
precious
foundation,
wood, hay,
the
or
mor6 dangerous
very
stuif;
and such other either unprofitable and others go so far that they
itself.
overthrow
foundation
The
first
of these
be wise, the second foolish, the third mad builders. When the day of trial cometh, the first man's ~^work shall abide, and he himself shall receive a reward; the second shall
lose his
loss,
saith
tos-ether.
And
this
spiritual
laid
different kinds
of materials
may be
upon the same foundation, some sound and some unsound, so in either of them there is a great difference to be made betwixt such as are more contiguous to the foundation and such as be remoter off. The fuller explication of the first principles of faith, and the conclusions deduced from thence, are in the rank of those verities that be more nearly conjoined to the foundation to which those falsities are answerable on the other side, that grate upon the foundation and any way endanger it. For that there be divers degrees both of truths and errors in religion, which necessarily must be distinguished, is a thing acknowledged not by us alone, but by the learnedest " '^ There be some Catholic verities," also of our adversaries. say they, " which do so pertain to faith, that these being taken away, the faith itself must be taken away also. And these by common use we call not only Catholic, but verities of faith also. There are other verities which be Catholic also and vmiversal, namely, such as the whole Church holdeth, Avhich yet being overthrown, the faith is shaken indeed, but not overturned. And in the errors that are
;
contrary
to
such
;
truths
as
these
the
faith
is
obscured,
not
extinguished
Cor.
14.
weakened, not
ibid. ver. 15.
tenet,
perished."
Nevertheless,
'2
iii.
^i
quibus
licet
Quaadam sunt
CatholicEE veritates-,
Atque
;
in
hu-
quae ita ad fidem pertinent, ut his subfides quoquc ipsa tollatur quas nos usu frequenti non solum Catholicas,
latis
:
jusmodi veritatum
mari,
contrariis
erroribus
infir-
non
perire.
Has
ergo
nunquam
sed
fidei veritates
appellavimus.
fidei veritates
ritates sunt
versales,
nempe quas
universa ecclesia
.;
Y Y
; ;
708
" ''though the
yet
is
it
A SEllMON PREACHED
faith
evil at
were disposed to
For as there be certain liurts 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
corruption.
so likewise are there certain
degrees of propositions
which
these
superstructions
dation, of so
so
that the
to the foun-
much
greater importance
;
the
again,
truths,
and
much more
the farther
and
the
swerving from
the
Now, from
all
that
may
be resolved
The
first
is,
What
we may judge of our forefathers who lived in the communion Whereunto I answer, that we of the Church of Rome ? have no reason to think otherwise, 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 commoti faith, as we have heard, in the unity whereof all Upon this new foundation Christians do generally accord. antichrist raiseth up his new buildings, and layeth upon but far more vile and perit not hay and stiibhle only, which wrencheth and disturbeth the very nicious matter, It is a ground of the For example foundation itself. ;" Catholic faith, that " Christ was born of the Virgin Mary
:
which in Scripture is thus explained: '^God sent forth his This the papacy admitteth for Son, made of a woman. a certain truth, but insinuateth withal, that upon the altar
73
parte
alise
ita
sunt
quidam
non destruatur omnino, tamen male habet, et quatitur, et quasi disponitur ad corruptionem Sicut sunt quaedam corporum lasiones quae non auferunt vitam, sed male habet homo per eas, et disponifides
.
etiamsi
haeresim manifestam.
2am
'^
"^
2se,
2 Thes. Gal.
4.
iv. 4.
7^9
:
for the tranSon made of bread men would have us believe, is not an annihilation of the bread, and a substitution of the body of Christ in the stead thereof, but a real conversion of the one into the other such as they themselves would
God
sendeth forth
his
substantiation
which
these
have esteemed to be a bringing forth of Christ, and a kind of generation of him. For, to omit the wild conceits of Postellus
book de Natwitate Mediatoris ultima., this is the doc" graver divines,"" as Cornelius a I.apide the Jesuit doth acknowledge in his Roman Lectures, that " '"by the words of consecration truly and really as the bread is transubstantiated, so Christ is produced and (as it were) generated upon the altar, in such a powerful and effectual manner, that if Christ as yet had not been incarnate, by these words. Hoc est corpus meum^ he should be incarnated, and assume
in his
trine of their
an human body." And doth not this new divinity, think you, shrewdly threaten the ancient foundation of the Catholic
belief of the incarnation
?
Yet such
opposed the
Popish doctrine of transubstantiation, could allege for themselves, '"that the faith which they maintained was then " pre-
among the laity, and so had anciently been preserved." And of mine own knowledge I can testify, that when I have dealt with some of the common people that would be accounted members of the Roman Church, and demanded of them what they thought of that which I knew to be the common tenet of
served
their
doctors in
this
point,
it
with
indignation, but wondered also that I should imagine any of their side to be so foolish as to give credit to such a senseless thing. Neither may we account it to have been a small bless-
ing of
ancestors
who
lived in that
kingdom of
bred
freed
wherein
they were
things,
their
which being
souls'
health.
nelii
14.
a I^apide
Confifentur
Comment,
alii,
in
Esai.
vii.
liter uti
Christus in
ut
si
adeo potenter
et efficaciter,
(,'hristus
necdum
esset
est
incarnatus,
per
in-
quod Kdes sua, qua vinum remanent post consecrationem in naturis suis, adhuc
Jo. Tissington, in Confessione contr. Jo.
Wiclift",
"7
Hoc
corpus tneum,
corpusque
humanum
assu-
meret;
ut
Cor-
quam MS.
habeo.
710
"
'**
A'
SERMON PREACHED
it
is
better for a
man
is,
to
'-'not
knowing of those
to
depths of Satan,
those that have not the skill to dive into the bottom of such
The
that
are
as
dangerous
fixed in
gulf on
other
side
truths
and
so firmly
name of
Christ,
that
was not possible for the power of darkness to extinguish it, nor the gates of hell to prevail against it. Nay, the very solemn days, which by the ancient institution of the Church were celebrated for the commemoration of the Blessed Trinity, the Nativity, Passion, Resurrection, and Ascension of our Saviour Christ, did so preserve the memory of these things among the common people, that by the Popish doctors themselves it is made an argument of gross and supine ignorance, that any should not have explicate knowledge of those mysteries of Christ which were thus publicly solemnized in the Church. And, which is the principal point of all, the ordinary instruction appointed to be given unto men upon their death-beds, was, '^'that they should look " to come to glory, not by their own merits, but by the virtue and merit of the passion of our Lord Jesus
Christ
in
his
;''
that
they should
his
" place
their
whole confidence
their
sins,
should
" interpose
death between
God and
in any, as
in
many
common
principles
of the faith,
and a faithful death there we have no cause to make any question, but that God hath fitted a subject for his mercy to work upon. And yet in saying thus we do nothing
;
'^
sect. 6.
ex Thorn, in 2a 2, Quaest.
ii.
quam
Aug. Enchirid.
| i
Art.
"'
I
7-
See
my
Treatise
De
Christianaruni
cap. 7,
Ecclesiarum successione
sect. 21, 22.
et statu,
Sylvest,
iu
Summa,
verb,
Fides.
711
of the Roman Church by God's goodness were preserved from the mortality of Popery that reigned there for Popery itself is nothing else but the botch or the
death
members
as
such
plague of that church, which hazardeth the souls of those it seizeth upon, as much as any infection can do the body. And therefore, if any one will needs be so fool-hardy as to take up his lodging in such a pesthouse, after warning
present danger, we in our charity may well " say, Lord, have mercy upon him ;" but he, in the mean time, hath great cause to fear, that God in his justice will inflict that judgment upon him which '^^in this case he hath threatened against such as will not believe the truths hut
given of the
take
pleasure
in
unrighteousness.
rife in
And
so
much
may
The
saries
is,
second question so
was your Church before Luther?" Whereunto an answer may be returned from the grounds of the solution of the former question, that our Church was even there where now it is. In all places of the world where the ancient foundations were retained, and these common principles of faith, upon the profession whereof tnen have ever been wont to be admitted by baptism into the Church of Christ, there we doubt not but our Lord had
his
in
"Where
subjects,
and
we
our
fellow-servants
no new
faith
bring
in
the
and properly Catholic," namely, " that which was believed every where, always, and by all," that in the succeeding ages hath evermore been preserved, and is at this day entirely And it is well observed by a professed in our Church. learned man, who hath written a full discourse of this argument, that " whatsoever the Father of lies either hath
***
82 "3
2 Thess.
ii.
12.
rus
sit
tamen vel
Chris-
eft'ecisse
pere curandum
ut id teneamus quod
omnium
ubique, quod semper, quod ab omnibus creditum est ; hoc est etenim vere pro-
prieque
"^
Catholicum.
Vincent.
Ijirin.
tianorum consensu semper et ubique rata, aboleatur; quin potius illam in densissima maxime involutarum perturbatio-
num
caligine victricem
et in
exstitisse, ct in
Quicquid
animis
apcrta confcssionc
Christi-
712
attempted
effected,
A SERMON PREACHED
or
shall
attempt,
yet
it
neither
hath
lie
hitherto
that
this
to pass hereafter,
should
be abolished
but
still
confession of
Christians, no
ways overturned
this
in the foun-
dation
thereof;
and that
winter,
in in
verity
that
one
Church
of Christ
the most
was preserved
cruel
the
in
midst
of the
tempests of
or
the
thickest
darkness of her
wanings."
Thus,
in
if
at
this
any part of the world, as of the religion of the Roman and the Reformed churches in our quarters, of the EgypGrecians and tians and Ethiopians in the south, of the 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;
sitions
in
as,
we should
all
find,
that in
those propo-
which without
with
the
whole Christian
being joined
holy obedience,
is
contained
to
sufficient
Neither have we bring a man unto everlasting salvation. cause to doubt, but that ^'^n.s many as do ivalk according fo this rule, (neither overthrowing that which they have
nor otherwise
vitiating their holy faith with a lewd and wicked conversation,) peace shall he upon them, and mercy,
and upon
the Israel of
these
call
God.
principles
Now
which
all,
common
of
the
Christian
faith,
we
KoiroTncTTa,
or
things generally
^
believed
of
and " antiquity,"" and " consent'"' concurring with them, which by Vincentius's rule are the special characters of that which is truly and
as
they
have
" '^universality
in
edit. Paris,
ann.
unam
in
Gal.
vi.
1().
servatam
mediis
vel
sjevissimas
liyemis
tempcstatibus,
densissimis tenebris
""
suorum interluniorum.
Job.
8erranus,
713
duration we are sure that 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 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
so for
their
they have
held
out,
nant according
to the election
of grace.
in
The
Saviour
taken
ledge
with
Christian
synagogue
the
days of our
when
interpreters
of the law
had
away
that
key of knowledge; and that little knowremained was miserably corrupted, not only
the
the leaven
of the Pharisees,
the
nable
heresy
of
Sadducees.
And
yet
time might
together
servants of
man God
at
that
standing-
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 where they so learned the other truths of God from them, that they were yet ignorant of their main error God in
;
his
'"'St
providence
noted by Hilary, " the people of Christ should not perish under
so ordering
matters, that, as
it
is
"'
8="
Isaiah
i.
9.
""
Rom.
xi. 2,
.i.
jam sub
entium.
antichristi
sacerdotibus ('hristi
Hilar, cont,
Luke
Jit
xi. 52.
iiii-
Aux-
""
jiietatis
714
If you
A SERMON I'llEACHED
demand, then, Where was God's temple all this There where antichrist sate. while ? the answer is at hand Where was Christ's people ? even under antichrist's priests and yet this is no justification at all either of antichrist or of his priests, but a manifestation of God's great power, who is able to uphold his Church even there where Satan's Babylon was an infectious place, and the infecthrone is.
:
-'^
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
and
if in
the
God
Come out of
her,
my
people.
The enemy
them in the and a field, evil weeds as
hardly think
indeed had there sown his tares, but '''sown Lord's field, and among the Lord's wheat we know, may so be ^^ overgrown with such
these,
that
at
the
first
sight a
man would
even as in
that
there at all;
the barn itself the ^'hnixture of the chaff with the wheat that he is sometime such, as afar off a man would imagine
Those but a heap of chaff", and nothing else. taken have years worthy husbandmen, that in these last 600 the of out weeds pains in plucking up those pernicious cannot grain, his chaff" from Lord's field, and severing the be rightly said, in doing this, either to have brought in The another field, or to have changed the ancient grain. the then; unweeded now, field is the same, but weeded We then. unwinnowed now, grain the same, but winnowed
did
see
-
91
Rev.
ii.
13.
Rev.
xviii. 4.
93 fliatth. xiii.
24, 25.
Et quicunque longius attendit aream, paleam solummodo putat; nisi diligentius intueatur, nisi
9*
dominaninter
manum
flatu
porrigat, nisi
tur avenfe.
s5
spiritu
oris,
id
est,
purgante dis-
Grana cum
ca?perint triturari
paleam, se non jam tangunt, et quasi non sc noverunt, quia intcrcedit medio palea.
715
neither was
in
but the same Catholic faith that ever it any part of our meaning
these latter
new Church
A tree that hath the luxurious but to reform the old. branches lopped off, and the noxious things that cleave unto it taken away, is not by this pruning and purging neither is the of it made another tree than it was before
:
Church reformed in our days another Church than that which was deformed in the days of our forefathers though
;
it
agreement for all that with Popery, which is the pestilence that walked in those times of darkness, and the destruction that now wasteth at 7ioonday. And thus have I finished that which I had to speak
hath no
concerning the unify of the faith ; for the further explication whereof the Apostle addeth, and of the knowledge of Wherein we may observe both the nature the Son of God.
of this
grace,
it.
necessarily
whereof
may be
and
an argu-
ment
sufficient,
that in matters
of faith
So
Job
xix. 25,
liveth
John
xvii, 3,
This
his
is life eternal,
know
whom thou hast sent; Isaiah Liii. 11, By knowledge shall my righteous servant justify many.
As, therefore, in the fundamental truths of Christian religion, unity of the faith is required among all those that belongto the Catholic Church, so in those main grounds likewise there is unity of knowledge generally required among all
that profess the
knowledge
whereof
as
is
absolutely
.06
medii
vel Jinis,
the
quod ex lege
Dei
sic
ad salutem necessarium
in
nostra potestate
assequi.
Quamadmodum
cum remedium,
corporalem,
et
etiam
si
non
sit nisi
uni-
ut aliquis fugiat
mortem
non
fuerit assecutus, is
nequeat etiam
et tale et
remedium ignoretur
consequi
salutem.
Greg, de Valentia,
Ilia
si
ab infirmo
Tom.
II.
111.
bit
2a",
homo
ille.
Punct.
col.
29J).
quB sunt
desint no-
Qufrst.
ii.
necessaria necessitate
finis,
716
schoolmen
God''s
A SERMON PREACHED
speak,
without
to
ordinary
law,
attain
the
salvation
of his soul.
And
in
these
is
a
flat
man may
lose
himself,
not by heresy
also,
only,
which
denying, but
by ignorance
these
things being
it
although
this
which is a bare not knowing of them acknowledged to be so necessary, that lay not in our power to attain thereunto, yet
ignorance should
not
invincible
lasting
death.
sick
:
whereby a
Even as if there were one only remedy man could be recovered and freed from
suppose the patient and the physician both
it,
corporal death
were ignorant
of
if,
the
man must
case
it
perish,
as
well
not
knowing
it.
it,
as
And
therefore
resolved,
that
''"from
knowledge of these things nothing can excuse but only such an incapacity as is found in infants, naturals, and distracted persons ; and that in all others which have the use of reason, although they want the means of instruction, this ignorance is not only perilous, but also damnable.
The
acknowledged
live is
much
to
to
are suffered
superstitions of
for want of knowledge the vulgar Popery not doing them half that hurt that
perish
common
are
bound to learn. The consideration whereof hath sometime drawn me to treat with those of the opposite party, and to move them, that howsoever in other things we did diff'er one from another, yet we should join together in teaching those main points, the
which
all
true
Christians
of the truth
knowledge whereof was so necessary unto salvation, and whereof there was no controversy betwixt us. But what for the jealousies which these distractions in matters of religion have bred among us, and what for other
"^
Sicut ad legis
Christi
habitualem
sine
fide
incapaces
fideiii
omnis
;
viator
sic
obligatur
ulla
tamen secundum
labo-
exceptione
excusatur,
ab ejus actuali
sola
et
nullus
quid
raut.
scilicet
dum
his defectibus
nisi
incapacitate,
furiosos,
&c.
Ves^
Parvulos autem
ceterisque
periarum.
BEFOUK
respects,
IITS
MAJESTY.
and
so
717
betwixt
us
the motion
in miserable ignorance,
religion
nor
of
the other.
Here the case, God be thanked, your Majesty's care can never be
in taking: in
far otherwise,
where
sufficiently
commended,
order that the chief heads of the catechism should, propounded and ex-
it
you intended.
standeth
not so
Great scholars, possibly, may think that it well with their credit to stoop thus low,
and to spend so much of their time in teaching these rudiments and first principles of the doctrine of Christ.
consider,
it
that the
laying of the
founda-
is
the
whole building, so is According to the grace of God which is given unto me, as a wise master builder, I have laid the
the
wisest builder.
'^"^
And
let
the learnedest
whenever we please, we shall find that to lay this groundwork rightly, that is, to apply ourselves unto the capacity of the common auditory, and to make an ignorant man to understand these mysteries in some good measure, will put us to the trial of our skill, and trouble
try
it
if
we were
his
to discuss a controversy,
handle a
subtil
point
well
of learning in
the schools.
Yet
Christ did
give as
Apostles
and
Prophets and
Pastors and Teachers, to bring and unlearned, unto the unity of this faith and knowledge ; and the neglecting of this is For the frustrating of the whole work of the ministry. let us preach never so many sermons unto the people, our labour is but lost as long as the foundation is unlaid, and the first principles untaught upon which all other doctrine
Evangelists, as his ordinary
all,
us
both
learned
must be builded. shew himself approved unto God, a workman that needeth not to he ashamed, dividing the ivord of God aright, must have a special care
therefore that will ^^ study to
"" 1
He
Cor.
iii.
10.
Ephes.
iv. 11.
'""
Tim.
ii.
15.
718
to plant
this
A SERMON
kingdom both
hear
;
I'RE ACHED
in the
minds and
in
the hearts
as
of them that
in the
him.
say, in
the hearts
well
as
minds
because we
may
bare
theoretical
knowledge,
which
is
an
information
a
further
but we must labour to attain unto both of experimental and of practical A young in the things that we have learned. talk much of the troubles of the world, and
brain
;
degree
knowledge
man may
a
scholar
in
the university
may shew
a large declaration upon that argument same men have afterwards been beaten in the world, they will confess that they spake before they knew not what, and count their former apprehension of these things to be but mere ignorance in respect of that new learning The which now they have bought by dear experience.
tree
in j^ai'adise,
eat,
of which our
'^^the
first
parents were
forbidden
of knowledge of good and signified unto them, that as now, while it evil., because they stood upon terms of obedience with their Creator, they knew nothing but good, so at what time soever they did transgress his commandment, they shoidd begin to know evil also, whereof before they had no knowledge
to
was
called
tree
not
but
that
they had
contrary
,)
an
intellectual
knowledge
always
of
it
before,
(for
of
that
which
et
evil,
to
it,
rectum being
then
index
felt
sui
obliqui
but
that
till
they
never had
any eivperimental knowledge of it. So our Apostle in this Epistle boweth his knees unto the Father of our Lord Jesus Christ, that he would grant unto these Ephesians ^'-7o kuoiv the love of Christ which passeth knoivl'edge ; shewing that there is a further degree of knowledge in this kind that may be felt by the heart, though not comprehended by the brain and in the Epistle to the Philippians ^Mie counteth all things but loss for the excellent knowledge sake of Christ Jesus his Lord; meaning hereby a knowledge grounded upon deep experience of the virtue of Christ's death and resurrection in his own soul, as he expoundeth it himself in the words
any
they never
had
'01
Gen.
ii. <,
I/.
'"-
Ephes.
iii. lit.
">*
Phil.
iii.
8.
7^9
his resurrection,
That I may knoiv him, and the power of and the felloivship of his sufferings, and
he
made
There
after
there a practical
knowChrist
ledge likewise,
is
well
as
an
intellectual.
When
have known no sin, we cannot understand this knowledge, (for had he not thus known sin, he could not have reproved it as he did,) but of practical. So that He knew no sin, in St Paul, must be conceived to be the very same with ^^'^He did no sin, in St Peter. In the first to the Romans, they that ^^~knew God, because they glorified him not as God, are therefore said ^'^^not to have God in their knowledge. God made his ways and his laws known to the children of Israel in the desert; and yet he '^said of them. It is a
said
to
of
intellectual
^^'^
people
and they have 7iot an error in the heart as well as in the brain ; and a kind of ignorance arisinofrom the will as well as from the mind. And therefore in the Epistle to the Hebrews, "all sins are termed
that
do
err
in
their
hearts,
is
known my ways.
For
there
dyvoyjiuaTa,
vwfxevoi,
ignorances, and
"^sinners dyvoovvTes
Kal irXa-
ignorant
the
and
erring
persons
because
however
rightly,
in the general
understanding
actions
may be informed
to
yet
when
particular
wills
come
be
resolved
upon,
and inordinate affections cloud their minds and lead them out of the way. Tliat therefore is to be accounted sound knowledge which sinketh from the brain into the heart, and from thence breaketh forth into action, setting head, heart, hand, and all a-work and so much only must thou reckon thyself to know
men''s
perverse
in
Christianity, as thou
art
able
to
make
faith,
use
of in prac-
tice.
For, as St
"^
James
;
saith
of
^^^Sheiv
me
thy
so doth
he in
Who
is
wise man,
'0*
'*'
Phil.
1
iii.
ii.
10.
105
2 Cor. v. 21.
1" Heb.
cap. 1.
V. 2.
iii.
Pet.
22.
'"^
Rom.
i.
21.
'08
'"9
d(peKTeov. Kal
aSiKoi
Psalm xcv. 10 ; Heb. iii. 10. "0 Heb. ix. 7, compared with
xvi.
It),
TOLavTi]v dfiapTtav
Kal
<i\tt)s
KaKol yivovTui,
ii.
17.
"- James
8.
"^ .James
iii.
\',\.
720
ledge
A SERMON hREACHElJ
let him sheiv out of a good converwith meekness of wisdom. And St John to the same purpose: Hereby do we know that
^^'^
amongst you?
much we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
He
righteous,
the
here
in
my
text
likewise
made
the
^^''Thou art Christ the Son object of this knowledge, of the living God, is by Christ himself made the rock And ^^^ other upon which the whole Church is builded. foundation, saith St Paul, can no man lay, than that
is
laid,
which
is
Christ.
"'Not
(for
that
we
should
think
to
that
there
were
no
other
fundamental
Resurrection
other
like,
doctrine
be
acknowledged but this alone, Ghost, Forgiveness of Sins, eternal Judgment, and such
Holy
Dead,
of
the
have their place also in the "*" foundation,) but because this is the most special object of faith, and the primary foundation of the other. For, first, as God is made the coaequate object of the whole body of divinity, notwithstanding it treateth also of men and angels, heaven and hell, sin and obedience, and sundry other particulars because all these are brought
;
to
God
reductively,
if
not
as
explications
of his
nature,
works and kingdom ; so likewise may Christ be made the primary head of other fundamental articles, because they have all reference unto him, being such
yet
of his
Father,
of
or his
Spirit, or
his
incarna-
or
his
office
mediation, or
his
Church, or
the
which he hath purchased for it. Secondly, howsoever this faith and knowledge, being taken in their larger extent, have for their full object
special benefits
whatever
the
is
revealed
in
the
word
are
of
God
yet
as
they
justi-
build us upon
mystical
the foundation, as
as
body,
life,
they
means of our
fication
and
only.
The
utmost
holy
the
i'*
1
extent
3, 4.
Hi, 18.
of
all
our
John
Cor.
ii.
de Fide
et
Oper.
II.
"8 Heb.
vi. 1, 2.
; ;
^21
salvation
but yet through faith which is in Christ Jesus, 2 Tim. iii. 15. So, by his knowledge, or the knowledge of himself, shall my righteous servant justify many, saith the Father of the
Son,
loved
Isaiah
Liii.
11.
And, the
life
which
I now
of God,
the
live
in the Jlesh
Gal.
who
I live by the faith of the Son me, and gave himself for me, saith
20.
Apostle,
ii.
The
look
children
of Israel
in
the
wilderness
for
their
being
stung with
to
fiery
serpents,
were
directed,
recovery,
upon
the
brazen
serpent
which was a figure of ^^^the So7i of man lifted up upon the cross, that whosoever did believe in him might not Now, as the Israelites with perish, but have eternal life. the same eyes, and with the same visive faculty wherewith they beheld the sands and the mountains in the desert, did look upon the brazen serpent also, but were cured by fastening their sight upon that alone, and not by looking upon any other object ; so by the same faith and know-
understand that the of God, and believe all other truths revealed; and yet Jides qua justificans, " faith as it doth justify us,"" doth not look upon these, but fixeth itself solely upon the Son of God, not kneeing anything
are justified
^^'^we
ledge whereby
we
by
the
word
Christ
special
and him
crucified.
And
in
thus hath
that
our
Saviour
;
larger
ii.
foundation
20,
Ye
are
built
^^^of
upon
it,)
the
prophets,
which,
(for
may
well bear
It
Jesus Christ
foUoweth
now
that
we
should
so,
from
the
and
of the doctrine of Christ, go on unto perfection, [unto a perfect man, unto the measure of the stature of There is a time wherein Christ the fulness of Christ].
but begun, and as
little
it
is
were a-breeding
in us
Gal.
iv.
ip,
My
children, of
whom I
'9
'2"
John
Heb.
iii.
14, 15.
'^'
uvtov
Heb.
vi. 1.
z z
722
in
A SERMON PREACHED
is
our hearts, he
;
at first
but as
certain
in his natural
for himself a
of
growth
which
being
unto,
Christian
is
end also dotli the Apostle here shew that the ministry was instituted, ^"^that we henceforth should be 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 in 1 Cor. xiv. 20, Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be perfect, that is to 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 interpreters have rightly rendered it.
thereby
perfect
for this
made a
man.
And
Now,
as
there
so
is is
great
difference
less
natural growth,
there no
variety
degrees
of,
of this
imperfect
kind
of perfection
here spoken
persons,
may admit
is
a
that
greater
the
for
or
a lesser
measure.
of
For
unfor
same measure
a learned
knowledge,
example,
;
sufficient
man and an
;
learned
those
for
ordinary Christian
and them that for them that have the enjoy the light of the Gospel means, and them that want it but, according to the measure of the gift of God, we must know notwithstanding,
that lived
the
time of darkness,
;
that
it
is
required
generally
of
all
men
that
they
groiv
in grace, and in the knowledge of our Lord and Saviour not in knowledge only, but Jesus Christ, 2 Pet. iii. 18
:
in
grace
* Luke
even
^'^grow
up
into
him in all
things,
which
ii.52.
'"^
Ephes.
'-^
Ephes.
iv. 15,
; ;
in;
723
us.
is
the
head,
as
our Apostle
admonisheth
We
must proceed from faith to faith, Rom. i. 17, that is, from one measure and degree of it unto another and this being the root, and other graces as it were the branches, if it grow apace, other graces also must hasten and ripen and grow proportionably with it else thou mayest justly suspect that thy growth is not sound and answerable to that which the Apostle sheweth to be in the mystical body of Christ which, according to the effectual woi'king in the measure of EVERY part, maketh increase of the body, unto the
;
:
^'^'^
to
The time will not permit me edifying of itself in love. ^~^ proceed any further, and therefore here I end. Now
God of peace, that brought again fro?n the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of his everlasting covenant, make you perfect in every good work to do his will, working in you that
the
which
to
is
whom
'-'6
and
ever.
Amen.
127
l(i.
THE END.
Z Z 2
INDEX OF SUBJECTS.
it
means,
239,
demned
by, 406.
That absolute forgiveness of God, formerly allowed in the Church of Rome, 100, and taught by the Fathers, 101105. The
land, 99.
sins belongs only to
priest's part in absolving,
618
Alexander III., Bull of that Pope, granting the kingdom of Ireland to Henry II.,
626.
Alfred, King, his knowledge of Scripture,
523.
only ministerial,
this ministry
one part of
110.
Its efficacy,
of,
112, 113.
Amalarius, the
trine
first
to
The power
still
West, 67.
Amphilochius, Bp. of Iconium, speech of
his
119
Peli-
of images, 439.
123;
illustrated
Angels, worship
406, 672.
forbidden as idolatry,
Levites, 124.
to
Angidi,
how
mited, 128
131.
it,
Contrition a necessary
Anointing
Antiquity,
condition of
132.
this
Equivocation of the
subject,
133.
Romanists
efficacy
in
The
of
the priest's
absolution de-
Apollo,
284,
why
called
134138.
first
Repentance indispensable
to
Aquisgran, Council
of, 162.
144.
;
In
what cases penance was anciently relaxed, Danger incurred by them who 145. abuse the power of absolution, 146 authority of absolute forgiveness not
in the
Archbishops, the order existed in Ireland, in early times, 587 elected without the
;
concurrence of the
Arians,
their
Roman
See, 589.
all
assumed
147
150.
Church of Rome
till
a late period,
knowledge of necessary truths, 713. Ark of the Covenant, how a type of Christ,
692.
for the
dead
Adam,
181
it
his soul,
254
what
states respecting
308
et seqq.
re-
310.
Church
of
Rome,
what
it IS,
133, 138.
726
INDEX OF SUBJECTS.
knowledge
720.
of,
Church,
Baptism, what
it
signifies, 357.
577, 578
arise
Cappadocia
when
it is
Bishops,
mode
Church, of Christ, its incompleteness implies an incompleteness in Christ himself, 694 each particular Church owes to it the duty of communion, 695 this duty
;
grievously violated
it
by the
Romanists,
implies, 661
696
the
means
of union with
by the Church of
its
Rome
foreseen, 697
danger to herself,
Ca-
Bread and Wine, in the sacrament, how they differ from common bread and wine, 663 not only significant, but exhibitive,
;
tholic
unity
700;
both in practice
Buxtorf, oversight of
275.
Caerleon, Bp.
of,
acknowledged by the
Canisius, a dishonest
Canon
falsification
and circumstances, 702, does not insist on more than a fevir credenda and agenda, hence the Christian creeds differ 703 in particulars in different places, though
;
worship
or
angels,
concerning
Church
is
;
penance, 560.
Cardinals, privilege ascribed
to,
that
which
706
agreed
423.
among
all Christians,
divers degrees
built
Carthage, Council
Pelagianism, 456.
Cashel, Council
of,
of,
its
canon against
for
may be
on
foundation, 707
hence we are to
distin-
order taken by
it,
Roman
Catho-
the
Church
tions, 708.
Church have
principles
lived in ignorance of
its
necessary
to
salvation, 710.
Cedd, Bp. severity of his life, 575. Charlemagne, condemns the use of images,
443.
Christ
believed by the
Fathers to have
hell,
256,
(See Hell.)
What meant
spirits
by
Those doctrines which are truly Catholic have been acknowledged in every Church, 711 713. Errors in a Church do not prevent its communicants from having a knowledge of saving truth, 713. The reformed Church still essentially the same as when it was corrupt, 714. Unity of knowledge required in the members of the Catholic Church, 715 knowledge of
in
prison,
essential
truths
necessary to salvation,
right foun-
264, 265
men,
716.
Importance of laying a
330
ment upon
Knowledge of
up
Christ the
Head
;
of the
Church, 582.
which the
to perfec-
His kingdom does not interfere with temwhat he performed poral authority, 631
at his ascension,
693
truly received in
it
was
In what sense he
knew no
sin,
719;
different
churches
may
vary in
INDEX OF SUBJECTS.
some
21.
points,
727
in essentials,
The
KoivoTTLffTa,
things gene-
Roman
219.
See, 612.
of,
Damascenus, John, founder of school divinity in the Greek Church, 65. Deacons, the reconciliation of penitents
performed by, in early times, 116. Dead, why not permitted to hold communion with the livmg, 162 whether they
;
Cluny, monks
Collyridians,
prayed
why
;
so called, 412.
Colman, Bp. speech respecting Easter, 608. Columbanus his reply to the offers of
Sigebert, 569
;
rule
of his
monastery,
386.
574.
Dead, Prayer
had anciently no
;
reit
Commandments, image-worship enjoined upon a shameful perversion of, 434. Communion, received in both kinds by the
ancient British, 552, 553.
that
related to those
final
rest,
to their
authors,
liturgies,
169,
Church, 475, 476 is by some of that community so explained as to agree with us,
;
and from ancient funeral ora173. The same proved from the practice of later times, 174, 176, and
170
tions, 172,
172,
500.
forms,
for
God
alone,
;
177
183.
Prayers and
offices
the
78
made
to
lected for
and last judgment, 184 191 this shewn by examples, 192, 193, some of them used in Perthe Romish Church, 195, 196. plexity of the doctors of that Church in
dead referred
to the resurrection
203, of
205.
Suarez and
92.
Yearly
in
to
when and
what sense
en-
upon
till
controversies re-
whom
these
specting
it,
207, 208.
Intercession
for
Constance, Council
lish
of,
means of augmenting the happiness of the saints and mitigating the torments of the condemned, 210, 211. Stories of the benefit which infidels and idolaters are said to have rethe dead supposed to be a
ceived
effects
from,
of this
213
216.
Mischievous
Origin of
notion, 217.
common agreement
it
Day, 218.
Ob-
why
dead,
how
cles, 704.
-,
ancient
differed
Church
in
cular in which
East, 704.
,
of the
It
Roman
dead
phanius on
that he
705.
Crump, Henry,
572.
monk,
silenced,
of purgatory, 230.
on
this point,
232;
on what
728
INDEX OF SUBJECTS.
Forgiveness of sins, properly belongs
alone, 100
;
to
God
reply of a
woman
to St Basil,
the dead,
respecting, 110.
429.
Free-will, definition of, 447
:
see Will.
by the ancient Christians, 153 how different from Hades, 314, 353.
fulness
Furseus, vision
of,
541, 542.
Gillebertus, the
Roman
Liturgy introduced
Irish, 548.
Dispiter,
implies, 284.
opinion in
it
respecting
Donatists, exorbitant
power of absolution
use of
Dreams and
visions, observations
upon
the
the
350.
appearance of the dead in, 379. Dulia and Latria, an idle distinction, 403. Dunstan, anecdote of his praying for the
dead, 175
;
et
King
how
under;
Edwin's soul from torment, 210. Dying, instructions and consolations attributed to Abp. Anselm, 492.
256, 257
what
it,
have followed
258
its
265
contrary sup;
by the Fathers of
on
this point
this article by tradition, 266 omitted by the Nicene Fathers, 267 the
;
it,
267
re-
600
synod held
in
England
for the
269
in
ceived
Churches, 271. Import of the word " hell," 272277, of the " grave," 278, 279, of " sheol" and " hades," 280 ^286. Infernns and inferi
now by
burial, supposed to be
meant
in the
Creed
used
293.
The
articles
by
Eucharist,
why
so called, 551.
mean
parti-
same
thing,
299
307.
Some
Christ, 668
ibid.;
bestowed
its
in various degrees,
some of
saving,
objects
may
be under-
must be fruitful, 535, 536. Fasting, what it meant in the ancient British
,
320.
Heathen
Church, 574
575, 576.
virtue of, in
what it consists,
321
325,
rejected
tian writers,
326
328
various opinions
to
be " ga-
of the latter,
330338.
Ka-reXeeTv eh
aoov, what
it
signifies, 338.
That Hades
INDEX OF SUBJECTS.
expresses merely the
the dead,
729
;'>ffaithful
common
state
of
services of
shewn from heathen authors, 343345, from Scripture, 345347, from the Fathers, 348 351, from the Greek and
inhabitants to the
crown of England,
632.
Irish
Church
Death, how distinguished from Hades, 353 355 this distinction applied to our Lord, 355 357.
Latin Liturgies, 352.
rally,
celebrated
early
periods
;
for
524
it,
;
proofs
;
525, 526
in
what
ment by
his divine
apocryphal writ-
ings, 528,
529
Henry
an
I.,
and
is
Henry IL,
kingdom of
his
Ire-
seqq.
faith,
535,
and
sanctified
by grace, 537,
quoted, 587.
538.
No
Honorius
conform
I.,
Church
to
to the general
custom
relative to
commemorative
543
the
Easter, 601.
546
547
it
;
dead,
ture,
when
549
was superseded by the Roman, the modern use of the words mass
and
sacrifice
unknown
in
Church of
excuse of
Rome
its
chargeable
the laity
communicated
with, 674
members, that
itself to
552, 553
be
of
do not seem to have been ac; quainted with the notion of transubstan554 558 Chrism not used in them, 558, 'nor sacramental confession,
tiation,
;
678
among them
680.
Ignorances, dyvoti/xaTa,
719.
Illiberis,
560.
only, 561
Council
of,
forbad pictures to be
Their customs concerning divorce, 564 celibacy not imposed on the clergy, 565
their monasteries
worship
;
of,
Church, 430 a true and proper adoration 433 supof the images themselves, 431 ported by a perversion of the first commandment, 434. Images and pictures
568
573
570, 571.
Their
fasts,
and
;
condemned by
by
the
Fathers,
436
440
whom
first
introduced, 440
441, 442; con-
Church, 577, and the vanity of pretended 581 They acknowledged Christ as the head of the Church, 581,
of,
it,
443
445.
Images
be shared by the other apostles, 583, and by every priest, 584. At what period
the authority of the see of
Rome was
;
first
Romish Church,
74.
elecin
of
Archbishops
and Bishops
see,
made with
the con-
currence of the
Roman
588
593.
586
lish
by what
right
it
crown, 620, 621, 624 no proof that it ever was included in the Roman Empire,
624
;
Independence of the Irish Church acknowledged by the Romish writers themselves, 595 597, although they might
anciently ranked
among
the Euro-
sometimes consult with that see on cult questions, 598 differed from
;
diffiit,
in
730
regard
to
INDEX OF SUBJECTS.
the
celebration
of
Easter,
89; prayer
182, 183.
for,
in the
Romisli Liturgy,
599
603.
Miraculous legends
604
;
relative to
this question,
607
determine
it,
607
British
tained hostility to
Rome, on
ground,
its
Limbus Patrum, various opinions about, 239. That the souls of the godly were not in
heaven before our Lord's ascension, contrary to Scripture, 240
fathers
;
dog-
what period they finally submitted, 616, 617. Such differences not
mas, 614
;
at
opinion of the
and ecclesiastical
is
by meant Paradise,
writers, that
250.
confuted, 622
Islands
;
633.
Church of
and hea-
ven,
250254.
in, 171
;
Rome
,
dead found
that
Elysian Fields,
the opinion of
the
with Christ,
ancients, 316,321.
309, 310.
an-
Jehoiakim, 277.
in,
184.
,
its
antiquity,
547
said to be the
same
as that of the
Gauls, 549.
IMacarius, fable of his being addressed by a
skull, 215, 216.
INlagnus, in
to
be
King, power of the, essentially supreme, 644 ; how distinguished from spiritual
authority, 644
;
prayed
extends to ecclesiastical
Marcus, a blasphemous magician, account of, 61,62. Manichees, their doctrine condemned, 446; Pelagians affected to refute them, 462.
Marriage of a brother's widow,
hibited, 563.
INIailros, discipline of the
Knowledge
why
why
at,
pro-
so called, 718.
monks
578.
memory, 369;
376.
tlieir spirits
said to
have
what
services this
word was
ori-
Laodicea, Council
of,
condemned
Roman
Catho-
and Hyper-
lics,
412,
et seqq.
Merces,
(Uto-Oo?,
how explained by
the
Roman
of
Catholics, 477.
567.
as held by the Church on what principle God rewards men, 473, 474 the Romanists maintain that men's own merits formally
Rome, 473
entitle
them
to
eternal
to
life,
475
477.
Scripture, 477,
;;
INDEX OF SUBJECTS.
and
to the sense of the
731
of,
Fathers of the
first
Opinion, difference
no sufficient reason
to that of the
why
a division should be
made
in the
and
492
592,
The
497.
of.
Pelagians condemned
distinction, observed
many
of those
who
held the
it
as to
who
regard salvation as
Papists, danger of
communion
with, 682.
depending
499
.solely
upon
God's
mercy,
502.
trine,
from recent divines of the Popish Church, 502, 503. Merit of Condignity
revived by the schoolmen from the Pelagians, 504.
Patrick,
St,
by
whom
sent into
Ireland,
537
his
Miracles, said to have been wrought in relation to the question about Easter, 604,
et seqq.
;
tended charter
of,
594
a decree by him
some
Church, 595.
Paul, St, challenged no right to confer the Holy Ghost, 111 equal to St Peter, 582.
;
Missal,
180.
Roman,
,
197.
examples of virtue among the heathen, 449 ; aflected to oppose the Manichean
heresy, 462
;
Monks, modern,
periods, 750.
,
their
'manner of
life
con-
monks
of earlier
Scottish,
Roman custom
respectingEaster, 616.
condemned by the See of Rome, 468, 469; notion of preparatory works meriting grace by way of congruity, derived from them, 471
prevalence of their opinions
ages, ibid.
in the
middle
Munna, founder
of an Irish monastery, a
Pelagius, the
will
is
first to
459
his equi-
of Pluto, 341.
sum
of his opinions,
504
Nectarius, abolishes public confession for
sin, 89.
by
whom
his heresy
was opposed,
536, 537.
in their original
Nice, Council
recommends
the
modern
or sacramen-
its
authority rejected,
560.
in consequence, 445.
Peter, St,
Nilus,
Abp.
distractions
Church
to
the as-
of penitence,
to
89
denied
the
reconcile peni-
was converted by
Nun, lewd
man
Catholics, 687.
Pluto, same as Hades, or death, 340 342. Pope, encouraged rebellion, 630, 633 supremacy of, by what title claimed, 648 its defects, ib. proved to be frivolous, 649.
;
;
Ocean, thought by the ancients to separate the visible world from Hades, 324. Offices, divine, evil of making their efficacy depend upon the intention of the minister,
may depose
kings, taught,
Popery,
its
ignorance of the
taith, 716.
common
principles of the
681.
; ,
732
Power,
spiritual
INDEX OF SUBJECTS.
and
temporal,
distin-
Rome, Church
degrees,
1
introduced by
its
proofs of
corruption,
Prayer, one
of the
means whereby
sins
is
the
;
8,
its
power of remitting
it
exercised, 109
is
proper to pray
will
for things
which we
know
,
come
to pass, 186.
Lord's, an
extraordinary reading
said to be found in
,
when
grew
to what extent we differ from it, 22 some of its doctrines acknowledged by Papists to have no authority in Scripture
21
them
first
28;
its
up, 385.
Prayers
for the
unfairly,
much
contained
unfit,
in
its
;
offices
that
its
is
untrue and
testimony to
;
197
222
thought to
when
authority began to
;
extend to
primitive
be profitable both to them and to the in what sense offered by living, 223, 224 the ancient Irish, 543 546. See Dead.
;
Ireland, 585
integrity,
its
ancient forms
;
of, 171,
guilty of idolatry, 677, 595 678, 679 ; answer to the enquiry, whether our ancestors who lived in its com-
exam-
ples of those
addressed
to
the Virgin
munion may be saved, 708 many of its members unacquainted with its mon;
Mary, 424,
et seqq.
when
the
power
began
to
be withheld
from the
differ
laity,
Protestants,
from the
words
;
re-
sense in
;
Purgatory
which
terial
it is
received by Protestants
of
Christ's
manot
condemned by the whole current of the Gospel, 150, and by the early Fathers, what 150 156 its pagan source, 157 " fire" spoken of by St is meant by the
5
presence
body
;
55
in
what
Christ's
body, 55
61
it
blasphemous
62, 63
first
;
notion of
160
doctrine
of purgatorial
fire first
taught by Gregory
by whom propounded in the Western Church, 67 primitive opinion defended by ancient writers, 69 73
East, 65
;
by any other doctor, for many ages after, 165 rejected in the modern sense, 162
when
by the
way
Church, 74
661
;
by praying for the dead, 178, 179, 230, 235; whether taught by St Patrick, 539 where the place of purgatory is supposed to be situated, 542
prepared
;
668
a test both of
communion and
to the things
separation, 671.
the
with prayer
dead, 546.
Quartadecimans, to
plied, 611.
whom
the term
was ap-
signs,
Real presence
Resurrection,
see Sacrament
first
Rheims, divines
503.
of,
ment
,
375.
Communion
its
of, in
;
what
it
it
consists,
654
I
uses,
655
what
implies, 659.
INDEX OF SUBJECTS.
Saints, invocation of,
733
body, 289.
of Christ, in all points like that of other
369;
doubtful
;
reason
men, 330.
Spirits, of the
why
their
it
375.
Veneration
Martyrs eacreased by
see Pope.
form of absolving
Targum, 282.
Toledo, third Council
penitents laid
,
first
of,
down
in, 116.
384
the practice,
among
the
what
it
declares
early Christians, of
recommending them-
short of the
;
modern practice of invocation, in what particulars, enumerated, 385 385403. Invocation of any but God
inconsistent with the design of prayer, as
Testament, what signified by the words, " This cup is the New Testament," &c.
53, 54.
miracles attributed to
by the fathers, 404 condemned as by the idolatry, by Pope Adrian, 406 Fathers, 409 411. Abuse of the hyperstated
; ;
Traditions,
testant
what kind
of,
;
received by Pro-
Schism,
its
effect
Churches, 31
forbidden to be
36
36
among
Christians,
Schoolmen, opinions
tion, 131, 148.
of,
respecting absolu-
Roman
Catholics
and some ancient heretics, in regard to, 37 promoted by the monks of the middle
;
ages, 38.
bold-
28
their authority
may not be
transferred
213.
to tradition, 31,
serted
Transubstantiation, 13
tion in regard to
it,
17
is,
steps they
came
to be
denied to the
laity,
39,40 ;
522,
whether bread be turned into Christ's body, 42 at what moment the change of the elements is said
;
et seqq.
555.
Separatists, their errors, 696.
52 ; does not appear to have been known in the ancient British Church, 554 558. Transubstantiation, a kind of
to take place,
Trent, Council
its
431.
See Sacrament.
consists in having the
who prayed
re-
Unity, Christian, its importance, 658 ; communion with Christ the foundation of it, 660 distinguished from an unionof policy,
;
means
of preventing the
Church
700; refers only to the foundation, 701, and admits great variety in the superstructure, 702, 703.
of the phrase,
Wicked,
in the
the,
734
INDEX OF SUBJECTS.
of Vitalis respecting the will, 463, 464; of the Semi- Pelagians, 465.
chosen Archbishop
Freedom, in
condemned
by the see of Rome, 468, 469. Works, cannot deserve eternal life of condignity, 501. See Merit.
of the heathen, by what means
vitiated, 449, et segq.
natural will
Pelagius
first
life after
461.
Notions
AcAcius, 58.
Adamnanus,
^-Elius
Lampridius, 437.
objected, against the
on the meaning of the word " Hell," 287. Andrew, Abp. of Cassarea, opinion of the Greek Church respecting the separate
Andradius, 265
;
Agapetus, 489.
Anselm, 147, 429 taught that none can be saved by his own merits, 493, 494, 587. Anthony, St, 39 preached against human
;
merit, 484.
293, 559.
Apollodorus, 324.
him on forms
Allen, 620.
of absolution, 115
his
form
of absolution,
first
113
among
;
those
who
Ambrose,
St,
giving sins to
Christ
alone,
105;
;
the
his
;
ministry of
it
conduct
solution,
respecting
confession,
111
nature
of ab-
132
his
203
the
his
173; Sprayer
;
for
dead
by him,
184
explains
;
the
asserts
34
God
state
alone, 103
of souls,
154;
explains
why
;
our
Lord did not see corruption, 297 infers the divinity of Christ from our being
directed to pray to him, 371
;
worship of
146, 260>
creatures
,
and
Pelagians, 10,
11
35
concern-
what sense he understood the eating of distinguished between Christ's body, 45 eating really and sacramentally, 48, 49 understood the body of Christ to be spi;
ritually
present
in
the
Sacrament, 58
; ;
736
req\iires
offences, 84, 85
offices
defines the
respective
with a belief
in purgatory, 174.
of
tlie
ascribes the
God
reproves
its
abuse, 142
teaches in what cases penance may be relaxed, 145 ; opinion respecting the
Begging of monks, reproved, 571. Bellarmine, endeavours to reconcile the ancient mode of praying for the dead
with the doctrine of purgatory, 184, 185, 187; opinion
of,
which is to " try men's works," on intercession for the dead, 176, 159 178, on the state of the soul between death and the resurrection, 199, 200 the meaning of " Abraham's bosom" ex-
"
fire"
;
reason as-
signed by,
is
not
363.
7,
258
denies the term " hell" to be applicable to the abode of righteous souls, 271, uses
it
as a
synonyme
for
whether
all
men,
329
;
down
to hell,
how he
illustrates
Bernard of Clairval, teaches that salvation is not of merit but of the divine mercy,
496.
Christ, 359 ; judicious observations by, respecting dreams and visions, 379, 380
;
says, the
393
and
will,
angels,
this
images, 438
;
asserts the
69
68.
employed
to write
on that subject,
in faith
can be truly good, 450; refutes the Pelagian notions concerning grace, 455, 456, 457, 458, 459 controversy with with the Semi-PelaVitales, 463, 464
; ;
Bishop,
Dr,
his censure
of a Protestant
gians,
God
archbishop de-
Boverius, 430.
life,
573.
of Pelagianism, 471
trine of
human
merit, 498.
34, 39
his
count of his
for the
543.
in early times
his
testimony
737
hell, 259,
262,
Campion, 585,591,622.
Canus, Melchior, 28, 437. Cardoc, 527.
condemns the use of images, 435. Clemens Alexandrinus, 56, 317, 368. Clemens Scotus, censured for his opinions
263
;
262.
Cogitosus, 581, 585.
attributed to,
Coppinger, 596.
Coster, 28, 680.
tlie
respect-
regarded only
absolution by
129,
the
as
declaratory,
134;
Chrysostom,
St,
tradition to Scripture
among
the
marks
of antichrist, 38
57, 169.
ments, 59
against
extracts
from
his writings,
auricular
confession,
77,
88
God
alone,
103, 107
tory,
intention
160;
preaching emptied
,
dead, 178;
his
opinion
regarding our
;
taught
may
Damascen, John, 404, 445. Damianus, Peter, 220. Didymus, 480.
Dionysius, 343, 357.
Diphilus, 316.
saints, 210,
uses the
in the sense of
answer to an enquiry, in
is
what place
it
situated, 326
admoniteaclies
Durand,
imme-
"
Ecclesiastical
Hierarchy,"
opinions
of
our
own
the writer
of that work,
in regard to
;
con-
demns
tiie
opposed
to
Eddi, 607.
483
paid
to
Egilwardus, 599.
Elias Cretensis, 490.
107,
109,
among
535
224,225
tears
strange
absolution, 561
fasting,
575
sentiments
of
respecting
582,
of
Adam,
:
311
down an
Ca-
the
foundation
the
Church,
image, 439
584.
,
tharists, 505.
,346,441.
633.
Ephrcm
the design
of
of Antioch, 60.
Clemens Alcxandrinus, on
Erasmus, 640.
3A
738
God
fatiier
alone, 100
;
absolution, 128
penitents, 136
;
human
merits, 489.
Harding, 624.
Euthymius, 102.
Ferus, 109
sins,
;
539.
Bp. of Rochester,
Semi-Pelagians, 465.
Hilary, St, asserts the sufficiency of the
Holy
the descent of our Lord
;
Scriptures, 34
ascribes the
power
;
of forgiving sins to
God
alone, 101
his
that works
may
yet be good,
43, 488.
hell, 331.
Gennadius, 160.
Gildas, censures the hypocrisy of the monks,
577
is
Holcot, 498.
Homer, 285.
Hopkins, Richard, 100.
Hoveden, 626.
Hugo
Cardinales,
his
opinion respecting
absolution, 148.
4.
Gregorius de Valentia,
387.
hell, 305.
first
in-
Romish
real
found in
,
between the
and
upon an unchangeable
our
ascribes the
alone, 101
;
power
to forgive sins
God
369.
tra-
resurrection, 332.
,
35
fessing to
men, 79
300
;
into hell,
his dialogue
Ivo,
Bp. of Chartres,
147.
327
,211.
.lacobus de Everbaco, 501.
404
condemns
Jacobus de
Graffiis, 434.
739
to tlie authority of
trad
Marcus,
his
human
merit, 482.
limits the
of
absolution,
its
135
abuse, 141
156
Maximus
come
to
to pass,
what he meant
the doctrine of
recon-
by Hades, 328
rejects
cile the
human
,
merit, 481.
.522,
562.
relative
to
the
Mendoza, 198, 232, 280. Michael of Bononia, 98. Minucius Felix, 436. More, Sir Thomas, supplication of the
in purgatory, 151.
souls
John
Moschion, 318.
Nectarius, 352.
departed
souls, 321.
addressed to
Lombard, Peter, (Master of the Sentences) on the priest's power of absolution, 125,
131,
(Ecumenius, 494.
148
state
in
to
Lorinus, 313.
Lucian, 321.
Lucretius, his argument for the existence of
Hades, 326.
Lyranus, 288, 292.
Macarius, distinguishes between a real and
sacramental eating of Christ's body, 49,
201
man and
Lazarus, 241
sentiments on our
58
we ought
,306,481.
them, 366
368
infers
the divinity of
Major, 149.
Maldonat,
370
in absolving, 130
meant
Osbern, 175.
475.
Osullevan,599,601,625.
Otto Frisingensis, 164.
that assigned a place iu
Manilius, 319.
Mantuan, 615.
Marcion, the
first
Pagnin, 289.
lawful to take
Palladius, 215.
it
is
away
the
life
of a tyrant, 685.
Marianus, 536.
740
Patrick, St, 523, 526
invisible world,
;
Sanctius, 346.
540
canon by him
for
respecting
for the
proper
New
of
Testament, 525
534;
;
his explanation
faith,
condemns
the
doctrine
;
of merit, 538
Pesantius, 381.
bread and wine in the Sacrament, 556. Semeca, on the necessity and origin of confession, 97, 98.
Seneca, 276.
Severus, Bp. of Antioch, 272.
Pindar, 285
him, 218.
story told
343.
Pinuphius, 78.
Plato, 314
;
Smaragdus, 492.
Hades,
Sophocles, 344.
Stapleton, 90, 374, 375, 376.
Stella, 30.
Prophets, 320.
Plutarch, 316, 344.
Steuchus, 280.
Suarez, teaches that the soul does not enter
its final
state
till
Primasius, 252.
Proclus, 359.
opinion
of, as to
hell, 361.
;
Procopius, 261
323.
684.
of, for
debarring the
God
alone, 80;
Hades
to
describes Semi-Pelagianism,
466,
467
Taurus, 354.
Terry, Dr, 539.
Tertullian, opinion of, concerning traditions,
merit,
33
how
Pythagoras, 318.
understood by, 44 distinguishes the state denoted by " Abraham's bosom" from
his
sentiments
Roman
heaven and hell, 251, 255 the hell into which our Lord descended, how described by, 332 forbids prayer to any but God,
; ;
,68,491.
360.
Thaddaius, 305.
Theodoret, maintains the exclusive authority
of Scripture, 36
;
Christ
is
not the
gift of
God, 487,
320, 672.
741
poems, 348.
475, 476.
Theophilus, Bp. of Antioch, 57, 252. Theophylact, opinion of, respecting those
INDEX OF TEXTS.
PAOB
PAGH
1
GENESIS.
iv. 7
vi.
KINGS.
viii.
PSALMS.
363 24
cii.
526
39
17
396
277
481
10
3
10
8,
263
54 313 325
329
2
XX.
civ.29
cxvi. 7
xvii.
9 xxxvii. 35
XXV. xdi. 38
xLiv. 23, 31
xLviii.15, 16
KINGS.
ii.
11
240
13
492 674
27
V. 12,
669
cxxxv. 15
cxLvi. 4
286
371, 673
CHRONICLES,
vi.
xLix. 33
313
30 39
363
76
PROVERBS.
viii.
37,
EXODUS.
xvi. 18
23 35
415 468
xxvi. 18
645
xi.
703
18
473
347
XX. 4, 5
xxxvii. 2
434 622
NEHEMIAH.
ix.
xiv. 12
474
XV. 11
xxiii.
345
14
347
LEVITICUS,
xix.
JOB.
10
i.21
iii.
32
ECCLESIASTES.
vi.
xii.
18,19
15
142
NUMBERS.
vi.
ix.
153
24
125 691
xiv.
13
x.35
xvi.
xix.
25
CANTICLES.
vi.
viii.
30,33
278
XX. 15,16
xxxiii.
526 289
235
348
DEUTERONOMY.
iv.
24
122, 126
12
ix.
676 474
xxxviii. 17
351
ISAIAH.
i.
713
106
PSALMS.
JUDGES.
V.23
xi.37
1
iii.
5
2
14
-18 -19,20
viu.
462
162
659 339
V,
19,20
ix. 13,
xiv. 19
286 279
346
581
15 16
xvi. 10
xxvi. 19
xxviii.
SAMUEL.
ii.
XXX. 3
29
7
682
xxxii.
iv.
662
xxxiii. .18
xxxii.
4
19
xxxviii. 8
79
xxxviii. 10
SAMUEL.
xxii. 5,
xxiii. 1
XL.
7.8
12
692 473
691
288 76
Lxii.
xuii. 5,7
LxviU. 18
25
Lxxxvi. 13
1
KINGS.
ii.
Lxxxviii. 11, 12
348 287
Liii.5
11
692 715
16
6,
287
Lxxxix. 47, 48
273
Lxiii.
386
INDEX OF TEXTS.
PAGE
743
PAGB
ISAIAH.
Lxv.l
468
MATTHEW.
xxvi. 27, 28, 29
ACTS.
53 299 305
693 667
i.
12
ii.
24
264 287,346
291
JEREMIAH.
viii.
xxvii. 52,
53
19
22
9
82
146 124
xxviii. 18,
XV. 19
xviii.7,
20
27 29 31
278 296
MARK.
EZEKIEL.
i.
xiv.25
53
33 19 21
iii.
693
188
667
411
21
667
139
xvi.
15
19
648 693
X.
26
34, 35
xviii.30,31
xxxii. 21
xiii.
296
534
124
121
286
XV. 10
LUKE.
DANIEL.
vii.
XX. 14
i.28
414
151
100, 101, 103 142, 143
xxvi. 18
10
ii.29
V.21
ROMANS.
i.
HOSEA.
X.12
xiii.
vii.
24
5
3,
4 4 4
473
14
xi.52
xii.
xiii.
121
ii.l4
iii.
347
vi.
AMOS,
vi. 1,
xiv. 14
6,7
159
xvi.
xvii.
22
10
239
477, 482
MALACHI.
iv.
xxi. 28
188
526
xxii. 18
53
51
8 9 11 22 23
vii.
viii.
54
353
356, 555
447 448
502
448
19
18 3
18
TOBIT.
iii.
20
286
xxiii.
IP.
43 46
662 336
160
525
477, 489
27
14
WISDOM.
X. 1
xvi. 13
xxiv. 5
293
X. 4
363 692
309
362
473 466
346
JOHN.
i.
9
1
473
MACCABEES.
ii.58
ii.
240
iii.
MACCABEES.
xi.29
14,15 29
v.
393 664
721
7 18,20, 22
xii.
xi.6
^7
521
420
5
19
655
525 630
657
339
28 42
279 523
xiii.
39
MATTHEW.
iv.
vii.
viii.
1,5
xvi. 17
vi.
passim
10
22
11
51 35,36, 63, 64
viii.
48
661
1
CORINTHIANS.
i.
665
105
531
370,
406,695
188
xii.
xiii.
25
24, 25, 26, 27
xii.
9 36
-8
iii.2
ix.39
XV. 9
xvi. 18
xviii.
x.18
7
xiv. 12
5 _7 10
_13
iv.
706
106
123
717
158
18,20
XX. 13
xxiii.
495
10
XV. 4,5
14,15 6
_7
V.
707 106
521
13 3 21
1,2
9 29
26
xvii.
715
xxiv. 15
278 287
65
xix.
40
660 299
106
469
188
5 34
XX. 22
vii.
525
744
1
INDEX OF TEXTS.
EPHESIANS.
674
52, 670
iv. 8
CORINTHIANS.
TAUE
HEBREWS.
693
669, 694
ii.9
vi. 1
16 21
xi.
x.7,8
671
14
448
28 31, 32
xii.
25
11,12,13 14,15. 16
692
721
722
667, 723
ix.7
719
163
53
9,
ii.
iii.
xii.
87
163
PHILIPPIANS.
i.2,3
150
23,24 xiii. 20
654 293
13
654, 695
2
ii.7
25 xiv. 20 22
10
10 13 16
iii.
ii.
13
JAMES.
17
535
13
V.
15,16
720 82,109
XV. 1,2
718
39
10 15,16
COLOSSIANS.
ii.
719 656
PETER.
i.
42,43
295
ii.
5 5
18
188
CORINTHIANS.
118 iv,7
13,14
668
671
iii.
6,
123 125
19,20 V, 6,8 20
vi.
18,19 22
iii.
19,20
2
265
37
14,15
658
150
127
PETER.
ii.
5
19
263
141
16,17
8
671
THESSALONIANS.
ii.
18
ix. 7,
660
iii.
19
GALATIANS.
i. ii.
11
525
10
661
1
378
JOHN.
i.
654
16
20
19
668,721
721
THESSALONIANS.
i.6,7
ii.
-7 -9
188
ii.
150
4
iv.
3,
76 720
109
4
V,
V.
9
16
C68 525
118, 525
9
1
V.
16
62,579
vi. 1
JUDE,
3,
i.
712
TIMOTHY.
i.
13
479
194
REVELATION.
i.
EPHESIANS.
10
-18
660 694
359 263
721
iv. vi.
18
12
11
-23
ii.
3 32
ii.
iii.
14,20
7
346 682
120 503 674
124
17 20 21,22
iv.3,6
15
_
2
17
TIMOTHY.
i.
ii.
ix.
20
16,18
15
188
xvi. 1
xvii. 15,
xviii.
717
&c
2022
714
491 411
5 7
HEBREWS.'
i.2
xix.7
692
xxii.9
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this
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In order to provide Text-books for School and Examination purposes, the has arranged to publish the several books of the Bible in separate portions at a moderate price, with introductions and explanatory
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"A
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