An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Prayer for the dead, as it is used in the Church of Rome, doth necessarily suppose Purgatory: and therefore whatsoever hath been alleged out of the Scriptures and Fathers against the one, doth stand in full force against the other. so that here we need not actum agere, and make a new work of overthrowing that, which hath been sufficiently beaten down already. But on the other side, the admittall of Purgatory doth not necessarily infer Prayer for the dead: nay, if we shall suppose (with our Adversaries) that Purgatory is the 1prison, from whence none shall come out, until they have paid the utmost farthing; their own paying, and not other mens praying, must be the thing they are to trust unto, if ever they look to be delivered out of that jail. Our Romanists indeed do commonly take it for granted, that bPurgatory and prayer for the ⟨p. 183⟩dead be so closely linked together, that the one doth necessarily follow the other: but in so doing, they reckon without their host, and greatly mistake the matter. For howsoever they may deal with their own devises as they please, and link their Prayers with their Purgatory as closely as they list: yet shall they never be able to show, 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 prayers we are sure they were not. I easily foresee, that the full opening of the judgement of the Fathers in this point, will hardly stand with that brevity which I intended to use in treating of these latter questions: the particulars be so many, that necessarily do incur into the handling of this argument. But I suppose the Reader will be content rather to dispense with that promise, whereby I did abridge my self of the liberty which otherwise I might freely have taken: than be sent away unsatisfied in a matter, wherein the Adversary beareth himself confident beyond measure, that the whole stream of antiquity runneth clearly upon his side.
PRayer for the dead, as it is used in the Church of Rome, doth necessarily suppose Purgatorie: and therefore whatsoever hath beene alledged out of the Scriptures and Fathers against the one, doth stand in full force against the other. so that here wee need not actum agere, and make a new worke of overthrowing that, which hath beene sufficiently beaten down alreadie. But on the other side, the admittall of Purgatorie doth not necessarily inferre Prayer for the dead: nay, if we shall suppose (with our Adversaries) that Purgatorie is the
prison, from whence none shall come out, untill they have payde the utmost farthing; their owne paying, and not other mens praying, must be the thing they are to trust unto, if ever they looke to be delivered out of that jayle. Our Romanists indeed doe commonly take it for granted, that
dead be so closely lincked together, that the one doth necessarily follow the other: but in so doing, they reckon without their hoste, and greatly mistake the matter. For howsoever they may deale with their owne devises as they please, and lincke their Prayers with their Purgatorie 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 anie relation unto their Purgatorie; and therefore whatsoever they were, Popish prayers we are sure they were not. I easily foresee, that the full opening of the judgement of the Fathers in this point, will hardly stand with that brevitie which I intended to use in treating of these latter questions: the particulars be so manie, that necessarily doe incurre into the handling of this argument. But I suppose the Reader will be content rather to dispense with that promise, whereby I did abbridge my selfe of the libertie which otherwise I might freely have taken: than be sent away unsatisfied in a matter, wherein the Adversarie beareth himselfe confident beyond measure, that the whole streame of antiquity runneth clearly upon his side.
That the truth then of things may the better appear: we are here prudently to distinguish the original institution of the Church, from the private opinions of particular Doctors which waded further herein then the general intendment of the Church did give them warrant; and diligently to consider, that the memorials, oblations and prayers made for the dead at the beginning, had reference to such as rested from their labours, and not unto any souls which were thought to be tormented in that Utopian Purgatory, whereof there was no news stirring in those days. ⟨p. 184⟩This may be gathered, first, by the practise of the ancient Christians, laid down by the author of the Commentaries upon Job, (which are wrongly ascribed unto Origen) in this manner. cWe observe the memorials of the Saints, and devoutly keep the remembrance of our parents or friends which dye in the faith; as well rejoicing for their refreshing, as requesting also for our selves a godly consummation in the faith. Thus therefore do we celebrate the death, not the day of the birth: because they which dye, shall live for ever. and we celebrate it, calling together religious persons with the Priests, the faithful with the Clergy; inviting moreover the 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 S. Cyprian writeth of Laurentinus and Ignatius: whom he acknowledgeth to have received of the Lord palms and crowns for their famous martyrdom, and yet presently addeth. dWe offer sacrifices always for them, when we celebrate the passions and days of the martyrs with an anniversary commemoration. Thirdly, by that which we read in the author of the Ecclesiastical Hierarchy, set out under the name of Dionysius the Areopagite. For where the party deceased is described by him to have departed out of this life ereplenished 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 publicly pronounced by the ministers of the Church to ⟨p. 185⟩be a happy man, and to be verily admitted into the fsociety of the Saints that have been from the beginning of the world:
That the truth then of things may the better appeare: we are here prudently to distinguish the originall institution of the Church, from the private opinions of particular Doctors which waded further herein then the generall intendment of the Church did give them warrant; and diligently to consider, that the memorialls, oblations and prayers made for the dead at the beginning, had reference to such as rested from their labours, and not unto anie soules which were thought to be tormented in that Vtopian Purgatorie, whereof there was no newes stirring in those dayes. ⟨p. 184⟩This may be gathered, first, by the practise of the ancient Christians, laide down by the author of the Commentaries upon Iob, (which are wrongly ascribed unto Origen) in this maner. cWee observe the memorialls of the Saints, and devoutly keepe the remembrance of our parents or friends which dye in the faith; as well rejoycing for their refreshing, as requesting also for our selves a godly consummation in the faith. Thus therefore doe we celebrate the death, not the day of the birth: because they which dye, shall live for ever. and we celebrate it, calling together religious persons with the Priests, the faithfull with the Clergie; inviting moreover the needy and the poore, feeding the orphanes and widowes: that our festivity may be for a memoriall of rest to the soules departed whose remembrance we celebrate, and to us may become a sweet savour in the sight of the eternall God. Secondly, by that which S. Cyprian writeth of Laurentinus and Ignatius: whom he acknowledgeth to have received of the Lord palmes and crownes for their famous martyrdome, and yet presently addeth. dWee offer sacrifices alwayes for them, when we celebrate the passions and dayes of the martyrs with an anniversarie commemoration. Thirdly, by that which we reade in the author of the Ecclesiasticall Hierarchy, set out under the name of Dionysius the Areopagite. For where the partie deceased is described by him to have departed out of this life ereplenished 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 pronounced by the ministers of the Church to ⟨p. 185⟩be a happy man, and to be verily admitted into the fsocietie of the Saincts that have beene from the beginning of the world:
cProptereà & memorias sanctorū sacimus & parentum nostrorum vel amicorum in fide morientium devoté memoriam agimus; tam illorum refrigerio gaudentes, quàm etiam nobis piam consummationem in fide postulantes. Celebramus nimirum, religiosos cum sacerdotibus convocantes, fideles unâ •um clero; invitantes adhuc egenos & pauperes, pupillos & viduas saturantes: ut fiat festivitas nostra in memoriā requiei defunctis animabus, nobis autem efficiatur in odorem suavitatis in conspectu aeterni Dei Lib. 3. commentar. in Job, inter opera Origenis.Proptereà & memorias sanctorū sacimus & parentum nostrorum vel amicorum in fide morientium devoté memoriam agimus; tam illorum refrigerio gaudentes, quàm etiam nobis piam consummationem in fide postulantes. Celebramus nimirum, religiosos cum sacerdotibus convocantes, fideles unâ •um clero; invitantes adhuc egenos & pauperes, pupillos & viduas saturantes: ut fiat festivitas nostra in memoriā requiei defunctis animabus, nobis autem efficiatur in odorem suavitatis in conspectu aeterni Dei Lib. 3. commentar. in Iob, inter opera Origenis.
dSacrificia pro eis semper, ut meministis, offerimus; quoties martyrum passions & dies anniversariâ commemoration celebramus. Cyprian. epist. 34.Sacrificia pro eis semper, ut meministis, offerimus; quoties martyrum passiones & dies anniversariâ commemoratione celebramus. Cyprian. epist. 34.
eVid. supr. pag. 167.
f[Greek or Hebrew]. Dionys. Ecclesiact. hierarch. cap 7.〈non-Latin alphabet〉. Dionys. Ecclesiact. hierarch. cap 7.
yet doth he declare, that the Bishop made prayer for him, (upon what ground we shall afterward hear) that gGod would forgive him all the sins that he had committed through humane infirmity, and bring him into the light and the land of the living, into the bosoms of Abraham, Isaac and Jacob, into the place from whence pain and sorrow and sighing flieth. Fourthly, by the funeral ordinances of the Church, related by S. Chrysostom: which were appointed to admonish the living, that the parties deceased were in a state of joy and not of grief. hFor tell me (saith he) what do the bright lamps mean? do we not accompany them therewith as champions? What mean the Hymns? iConsider what thou dost sing at that time. Return my soul unto thy rest; for the Lord hath dealt bountifully with thee. and again: I will fear no evil, because thou art with me. and again: Thou art my refuge from the affliction that compasseth me. Consider what these Psalms mean.
yet doth he declare, that the Bishop made prayer for him, (upon what ground we shall afterward heare) that gGod would forgive him all the sinnes that he had committed through humane infirmitie, and bring him into the light and the land of the living, into the bosomes of Abraham, Isaac and Iacob, into the place from whence paine and sorrow and sighing flyeth. Fourthly, by the funerall ordinances of the Church, related by S. Chrysostome: which were appointed to admonish the living, that the parties deceased were in a state of joy and not of griefe. hFor tell me (saith he) what doe the bright lampes meane? doe wee not accompany them therewith as champions? What meane the Hymnes? iConsider what thou dost sing at that time. Returne my soule unto thy rest; for the Lord hath dealt bountifully with thee. and againe: I will feare no evill, because thou art with me. and againe: Thou art my refuge from the affliction that compasseth me. Consider what these Psalmes meane.
g[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
h[Greek or Hebrew]; Chrysost. in epist. ad H•br. homil. 4.〈non-Latin alphabet〉; Chrysost. in epist. ad H•br. homil. 4.
i[Greek or Hebrew]. Id. ibid.〈non-Latin alphabet〉. Id. ibid.
Fifthly, by the forms of the prayers that are found in the ancient Liturgies. as in that of the Churches of Syria, attributed unto S. Basil: kBe mindful, O Lord, of them which are dead, and are departed out of this life, and of the orthodox Bishops which from Peter and James the Apostles until this day have clearly professed the right word of Faith; and namely, of Ignatius, Dionysius, Julius, ⟨p. 186⟩and the rest of the Saints of worthy memory. Be mindful, O Lord, of them also which have stood unto blood for Religion, and by righteousness and holiness have fed thy holy Flock. and in the Liturgy fathered upon the Apostles: lWe offer unto thee for all the Saints which have pleased thee from the beginning of the world, Patriarchs, Prophets, Just men, Apostles, Martyrs, Confessors, Bishops, Priests, Deacons, &c. and in the Liturgies of the Churches of Egypt, which carry the title of S. Basil, Gregory Nazianzen, and Cyril of Alexandria. mBe 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, Martyrs, Confessors, Preachers, Evangelists, and all the souls of the just, which have dyed in the faith: and especially, the holy, glorious, the evermore Virgin, Mary the mother of God; and S. John the forerunner, the Baptist and Martyr; S. Stephen the first Deacon and Martyr; S. Mark the Apostle, Evangelist and Martyr; &c. and in the Liturgy of the Church of Constantinople, ascribed to S. Chrysostom: nWe offer unto thee this reasonable service, for those who are at rest in the faith, our Forefathers, Fathers, Patriarchs, Prophets, and Apostles, Preachers, Evangelists, Martyrs, Confessors, religious persons, 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 ⟨p. 187⟩the Saints sounding somewhat harshly in the ears of the Latins, Leo Thuscus in his translation thought best to express it to their better liking after this manner. oWe offer unto thee this reasonable service for the faithfully deceased, for our fathers and fore-fathers; the Patriarchs, Prophets, Apostles, Martyrs, Confessors, and all the Saints interceding for them. As if the phrase of poffering for the Martyrs, were not to be found in S. Chrysostoms own works:
Fiftly, by the formes of the prayers that are found in the ancient Liturgies. as in that of the Churches of Syria, attributed unto S. Basil: kBe mindefull, O Lord, of them which are dead, and are departed out of this life, and of the orthodoxe Bishops which from Peter and Iames the Apostles untill this day have clearely professed the right word of Faith; and namely, of Ignatius, Dionysius, Iulius, ⟨p. 186⟩and the rest of the Saincts of worthy memory. Be mindfull, O Lord, of them also which have stood unto blood for Religion, and by righteousnesse and holinesse have fedd thy holy Flock. and in the Liturgie fathered upon the Apostles: lWe offer unto thee for all the Saints vvhich have pleased thee from the beginning of the world, Patriarches, Prophets, Iust men, Apostles, Martyrs, Confessors, Bishops, Priests, Deacons, &c. and in the Liturgies of the Churches of Aegypt, which carry the title of S. Basil, Gregory Nazianzen, and Cyrill of Alexandria. mBee mindfull, O Lord, of thy Saints: vouchsafe to remember all thy Saints, which have pleased thee from the beginning, our holy Fathers, the Patriarches, Prophets, Apostles, Martyrs, Confessors, Preachers, Evangelists, and all the soules of the just, which have dyed in the faith: and especially, the holy, glorious, the evermore Virgin, Mary the mother of God; and S. Iohn the forerunner, the Baptist and Martyr; S. Stephen the first Deacon and Martyr; S. Marke the Apostle, Evangelist and Martyr; &c. and in the Liturgie of the Church of Constantinople, ascribed to S. Chrysostom: nWe offer unto thee this reasonable service, for those who are at rest in the faith, our Forefathers, Fathers, Patriarches, Prophets, and Apostles, Preachers, Evangelists, Martyrs, Confessors, religious persons, 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 kinde of oblation for ⟨p. 187⟩the Saincts sounding somewhat harshly in the eares of the Latines, Leo Thuscus in his translation thought best to expresse it to their better liking after this maner. oWe offer unto thee this reasonable service for the faithfully deceased, for our fathers and fore-fathers; the Patriarches, Prophets, Apostles, Martyrs, Confessors, and all the Saints interceding for them. As if the phrase of
kMemento etiam Domine eorum qui decesserunt migraruntque ex hâc vitâ & Episcoporum orthodoxorum qui inde á Petro & Jacobo Apostolis ad hunc usque diem, rectū Fidei verbū claré sunt professi; & nominatim Ignatij, Dionysij, Julij, ac reliquorū Divorū laudabilis memoriae. Memento Domine eorū quoque qui usque ad sanguinem pro Religione steterunt, & Gregem tuū sacrum per justitiā & sanctitatem paverunt, &c. Basilij Anaphora, ab Andr. Masio. ex Syriaco conversa.Memento etiam Domine eorum qui decesserunt migraruntque ex hâc vitâ & Episcoporum orthodoxorum qui inde á Petro & Iacobo Apostolis ad hunc usque diem, rectū Fidei verbū claré sunt professi; & nominatim Ignatij, Dionysij, Iulij, ac reliquorū Divorū laudabilis memoriae. Memento Domine eorū quoque qui usque ad sanguinem pro Religione steterūt, & Gregem tuū sacrum per justitiā & sanctitatem paverunt, &c. Basilij Anaphora, ab Andr. Masio. ex Syriaco conversa.
l[Greek or Hebrew], etc. Conctitus. Apostolic. lib. 8. cap. 12.〈non-Latin alphabet〉, etc. Conctitus. Apostolic. lib. 8. cap. 12.
mMemento Domine sanctorum tuorū: dignare ut recorderis omniū sanctorum tuorum, qui tibi placuerunt ab initio, Patrum nostrorum sanctorum, Patriarcharum, Prophetarum, Apostolorum, Martyrū, Confessorum, Evangelizantium, Evangelistarū, & omnium spirituum justorū, qui obierunt in fide: & inprimis sanctae, gloriosae semperque virginis Dei genitricis Mariae; & sancti Joannis Praecursoris, Baptistae & Martyris; Sancti Stephani protodiaconi & protomartyris; Sancti Marci Apostoli, Evangelistae & Martyris; &c. Liturg. Aegyptiac. Basilij, Gregorij▪ & Cyrilli, á Victorio Scialach ex Arabico convers pag. 22.47. & 60. edit. August an. 1604.Memento Domine sanctorum tuorū: dignare ut recorderis omniū sanctorum tuorum, qui tibi placuerunt ab initio, Patrum nostrorum sanctorum, Patriarcharum, Prophetarum, Apostolorum, Martyrū, Confessorum, Euangelizantium, Euangelistarū, & omnium spirituum justorū, qui obierunt in fide: & inprimis sanctae, gloriosae semperque virginis Dei genitricis Mariae; & sancti Ioannis Praecursoris, Baptistae & Martyris; Sancti Stephani protodiaconi & protomartyris; Sancti Marci Apostoli, Euangelistae & Martyris; &c. Liturg. Aegyptiac. Basilij, Gregorij▪ & Cyrilli, á Victorio Scialach ex Arabico convers pag. 22.47. & 60. ed•t. August ann. 1604.
and more universally qfor the just, both the Fathers, and the Patriarchs, the Prophets and Apostles, and Evangelists and Martyrs and Confessors, the Bishops and such as led a solitary life, and the whole order; in the suffrages of the Church, rehearsed by Epiphanius. yea and in the Western Church it self: rfor the spirits of those that are at rest, Hilary, Athanasius, Martin, Ambrose, Augustin, Fulgentius, Leander, Isidorus, &c. as may be seen in the Muzarabicall Office used in Spain.
and more universally qfor the just, both the Fathers, and the Patriarches, the Prophets and Apostles, and Evangelists and Martyrs and Confessors, the Bishops and such as ledd a solitarie life, and the whole order; in the suffrages of the Church, rehearsed by Epiphanius. yea and in the Western Church it selfe: rfor the spirits of those that are at rest, Hilary, Athanasius, Martin, Ambrose, Augustin, Fulgentius, Leander, Isidorus, &c. as may be seene in the Muzarabicall Office used in Spaine.
q[Greek or Hebrew]. Epiphan. haeres. 75.〈non-Latin alphabet〉. Epiphan. haeres. 75.
Sixthly, this may be confirmed out of the funeral orations of S. Ambrose: in one whereof, touching the Emperor Valentinian and his brother Gratian, thus he speaketh. sLet us believe that Valentinian is ascended from the desert, that is to say, from this dry and unmanured place unto those flowery delights; where being conjoined with his brother, he enjoyeth the pleasure of everlasting life. Blessed are you both: if my orisons shall prevail any thing; no day shall overslip you in silence. no oration ⟨p. 188⟩of mine shall pass you over unhonoured. no night shall run by, wherein I will not bestow upon you some portion of my prayers. With all oblations will I frequent you. In another, he prayeth thus unto God: tGive rest unto thy perfect servant Theodosius, that rest which thou hast prepared for thy Saints. and yet he had said before of him: uTheodosius of honourable memory being freed from doubtful fight, doth now enjoy everlasting light and continual tranquillity; and for the things which he did in this body, he rejoiceth in the fruits of Gods reward: because he loved the Lord his God, he hath obtained the society of the Saints. and afterward also. xTheodosius remaineth in light, and glorieth in the company of the Saints. In a third, he prayeth thus for his brother Satyrus: yAlmighty God, I now commend unto thee his harmless soul, to thee do I 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 zhe 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. aDo not the carcasses of so many half-ruined cities, and the funerals of so much land exposed under one view, admonish thee; that the departure of one woman, although a holy and an admirable one, should be ⟨p. 189⟩born with greater consolation? especially seeing they are cast down and overthrown for ever; but she, being taken from us but for a time, doth pass a better life there. I therefore think, that she is not so much to be lamented, as to be followed with prayers: and am of the mind, that she is not to be made sad with thy tears, but rather that her soul should be commended with oblations unto the Lord. Thus far S. Ambrose.
Sixthly, this may be confirmed out of the funerall orations of S. Ambrose: in one whereof, touching the Emperour Valentinian and his brother Gratian, thus he speaketh. sLet us beleeve that Valentinian is ascended from the desert, that is to say, from this dry and unmanured place unto those flowry delights; where being conjoyned with his brother, hee enjoyeth the pleasure of everlasting life. Blessed are you both: if my orizons shall prevayle anie thing; no day shall overslip you in silence. no oration ⟨p. 188⟩of mine shall passe you over unhonoured. no night shall runne by, wherein I will not bestow upon you some portion of my prayers. With all oblations will I frequent you. In another, he prayeth thus unto God: tGive rest unto thy perfect servant Theodosius, that rest which thou hast prepared for thy Saints. and yet hee had said before of him: uTheodosius of honourable memory being freed from doubtfull fight, doth now enjoy everlasting light and continuall tranquillitie; and for the things which he did in this bodie, he rejoyceth in the fruits of Gods reward: because he loved the Lord his God, he hath obtayned the societie of the Saints. and afterward also. xTheodosius remaineth in light, and glorieth in the companie of the Saints. In a third, he prayeth thus for his brother Satyrus: yAlmightie God, I now commend unto thee his harmelesse soule, to thee doe I make my oblation; accept mercifully and gratiously the office of a brother, the sacrifice of a Priest. although he had directly pronounced of him before, that zhe had entred into the kingdome of heaven, because he beleeved the word of God, and excelled in manie notable vertues. Lastly, in one of his Epistles he comforteth Faustinus for the death of his sister, after this maner. aDoe not the carkases of so many halfe-ruined cities, and the funeralls of so much land exposed under one view, admonish thee; that the departure of one woman, although a holy and an admirable one, should be ⟨p. 189⟩
sCredamus quia ascendit á deserto, hoc est, ex hoc arido & inculto loco ad illas florulentas delectationes, ubi cum fratre conjunctus aeternae vitae fruitur voluptate. Beati ambo: si quid meae orationes valebunt; nulla dies vos silentio praeteribit. Nulla inhonoratos vos mea transibit oratio. Nulla nox non donatos aliquâ precum mearum contextione transcurret Omnibus vos oblationibu• frequentabo. Ambros. •e obitu Valentinians Imp.
tDa requiem perfecto servo tuo Theodosio, requiem quam praeparasti sanctis tuis. Id. de obitu Theodosij Imp.
uAbsolutus igitur dubio certamine fruitur nunc augustae memoriae Theodosius luce perpetuâ, tranquillitate diutu•nâ; & pro ijs quae in hoc gessit corpore, munerationis divinae fructibus gratulator. Ergo quia dilexit augustae memoriae Theodosius Dominum Deum suum, meruit sanctorū consortia. Id. ibid.Absolutus igitur dubio certamine fruitur nunc augustae memoriae Theodosius luce perpetuâ, tranquillitate diutu•nâ; & pro ijs quae in hoc gessit corpore, munerationis divinae fructibus gratulator. Ergo quia dilexit augustae memoriae Theodosius Dominum Deum suum, meruit sanctorū consortia. Id. ibid.
xManet ergo in lumine Theodosius, & sanctorum caetibus gloriatur. Ibid.
yTibi nunc omnipotens Deus innoxiam commendo animam, tibi hostiam meam offero: cape propitius ac serenus fraternum munus, sacrificiū sacerdotis. Id. de obi•u fratris.Tibi nunc omnipotens Deus innoxiam commendo animam, tibi hostiam meam offero: cape propitius ac serenus fraternum munus, sacrificiū sacerdotis. Id. de obi•u fratris.
zIntravit in regnum coelorum, quoniam credidit Dei verbo, &c. Id. ibid.
aTot igitur semirutarum urbium cadavera, terrarumque sub eodem conspectu exposita funera; non te admonent unius, sanctae licèt & admirabilis▪ foeminae decessionem consolabiliorem habendam? praesertim cùm illa in perpetuum prostrata ac •iruta sint; haec autem ad tempus quidem erepta nobis meliorem illic vitam exigat. Itaque non tam deplorandam, quàm prosequendā orationibus reor: nec moestificandā lachrymis uis, sed magis oblationibus animam ejus Domino commendandam arbitror. Id. epist. 8.
Unto whom we may adjoin Gregory Nazianzen also: who in his funeral oration that he made upon his brother Caesarius, having acknowledged that he had breceived 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 departure out of this life) doth notwithstanding pray, cthat the Lord would be pleased to receive him.
Unto whom we may adjoyne Gregory Nazianzen also: who in his funerall oration that he made upon his brother Caesarius, having acknowledged that he had breceived those honours that did befit a new created soule, which the Spirit had reformed by water (for he had beene but lately baptized before his departure out of this life) doth notwithstanding pray, cthat the Lord would be pleased to receive him.
b[Greek or Hebrew]. Greg. Nazianz in fun. Caesarij, orat. 10.〈non-Latin alphabet〉. Greg. Nazianz in fun. Caesarij, orat. 10.
c[Greek or Hebrew] Ibid.〈non-Latin alphabet〉 Ibid.
Diverse instances of the like practise in the ages following, I have produced in another dplace: to which I will add some few more, to the end that the Reader may from thence observe, 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 to pray for relief of those souls that were supposed to suffer pain in Purgatory: and yet the introducing of that novelty was not able to jostle out the ancient usage of making prayers and oblations for them which were not doubted to have been at rest in Gods kingdom. And therefore the brethren of the Church of Hexham, in the anniversary commemoration of the obit of Oswald King of Northumberland, used eto 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 sacrifice of the ⟨p. 190⟩sacred oblation, as Bede writeth: who telleth us yet withal, that fhe reigned with God in heaven, and by his prayers procured many miracles to be wrought on earth. So likewise doth the same Bede greport, that when it was discovered by two several visions, that Hilda the Abbess of Streansheale (or Whitby in Yorkshire) was carried up by the Angels into heaven; they which heard thereof presently caused prayers to be said for her soul. And Osberne relateth the like of Dunstan: that being at Bathe, and hbeholding 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.
Diverse instances of the like practise in the ages following, I have produced in another dplace: to which I will adde some few more, to the end that the Reader may from thence observe, 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 choake and extinguish it. Our English Saxons had learned of Gregory to pray for reliefe of those soules that were supposed to suffer paine in Purgatorie: and yet the introducing of that noveltie was not able to justle out the ancient usage of making prayers and oblations for them which were not doubted to have beene at rest in Gods kingdome. And therefore the brethren of the Church of Hexham, in the anniversarie commemoration of the obite of Oswald King of Northumberland, used eto keep their Vigiles for the health of his soule, and having spent the night in praysing of God with psalmes, to offer for him in the morning the sacrifice of the ⟨p. 190⟩sacred oblation, as Beda writeth: who telleth us yet withall, that fhe raigned with God in heaven, and by his praye•s procured manie miracles to be wrought on earth. So likewise doth the same Bede greport, that when it was discovered by two severall visions, that Hilda the Abbesse of Streansheale (or Whitby in Yorkeshire) was carried up by the Angels into heaven; they which heard thereof presently caused prayers to be said for her soule. And Osberne relateth the like of Dunstan: that being at Bathe, and hbeholding in such another vision the soule of one that had been his scholer at Glastenbury, to be carried up into the palace of heaven; he straightway commended the same into the hands of the divine pie•ie, and intreated the lords of the place where he was to do so likewise.
dDiscourse of the Religion professed by •he ancient Irish. pag. 21.22.23.Discourse of the Religion prof•ssed by •he ancient I•ish. pag. 21.22.23.
eVigilias pro salute animae ejus facere, plurimaque psalmorum land celebratâ, victimā pro eo manè sacrae oblationis offer. Bed▪ lib. 3. histor. Ecclesiast. cap. 2.Vigilias pro salute animae ejus facere, plurimaque psalmorum lande celebratâ, victimā pro eo manè sacrae oblationis offerre. Bed▪ lib. 3. histor. Ecclesiast. cap. 2.
fId. ibid. cap. 12. & 14.
gId. lib. 4. hist. cap. 23.
hRepentè ad superna rap•us cujusdam discipuli nobiliter á se apud Glestoniam educati animam innumerâ Angelorū frequentiâ hinc inde stipatam, atque immensi luminis sulgore perfusam, ad coeli palatium provehi conspexit. Moxque in manus divi•ae pietatis eā commendans, dominos quoque loci ad commendandum invitat. Osbernus, in vitâ S. Dunstani, MS. in Bibli•thec. Cottonianâ & •odl•ianâ. Notandum veró, in Jo. Capgravij Legendâ (in quâ prior narrationis huius pars ad verbum ex Osberno, ut alia de Dunstano complura, descripta cernitur) p•steriorem hanc sententiam omit•i peni•ùs: in Eadm•ro veró (ex quo, non autem ex Osberno vel O•berto, Vita Dunstani quae Mai. 19. apud Surium legitur est desumpta) ita tantummodò ref•rri. Qui pro tantâ gloriâ fratris ultrà quàm dici queat exultans, & immensas corde & ore Deo cunctipotenti gratias agens; socijs quid acciderit manifestâ voce exposuit, & diem ac horam transitus ejus notary praecepit.
Other narrations of the same kind may be found among them that have written of Saints lives: & particularly in the Tome published by Mosander, pag. 69. touching the decease of Bathildis Queen of France; & pa. 25. concerning the departure of Godfrey Earle of Cappenberg. who is said there to have appeared unto a certain Abbess, called Gerbergis, & to have acquainted her, ithat he was now without all delay, & without all danger of any more severe trial, gone unto the palace of the highest King, and as the son of the immortal King was clothed with blessed immortality. & the Monk that writ the Legend ⟨p. 191⟩addeth, that kshe presently thereupon caused the sacrifice of the Mass to be offered for him. which how fabulous soever it may be for the matter of the vision, yet doth it strongly prove, that within these 500. years (for no longer since it is, that this is accounted to have been done) the use of offering for the souls of those that were believed to be in heaven was still retained in the Church. The letters of Charles the great unto Offa King of Mercia are yet extant; wherein he lwisheth that intercessions should be made for Pope Adrian then lately deceased: not having any doubt at all (saith he) but that his blessed soul is at rest; but that we may show our faithfulness and love unto our most dear friend. 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 dyed without Baptism: resolveth him out of S. Augustine and S. Ambrose, that mbecause 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: nCeasing therefore all questions, hold the sentences of the learned Fathers; and command continual prayers and sacrifices to be offered unto God in thy Church for the foresaid Priest.
Other narrations of the same kind may be found among them that have written of Saincts lives: & particularly in the Tome published by Mosander, pag. 69. touching the decease of Bathildis Queen of France; & pa. 25. concerning the departure of Godfry Earle of Cappenberg. who is said there to have appeared unto a certain Abbess, called Gerbergis, & to have acquainted her, ithat he was now without all delay, & without all danger of any more severe triall, gone unto the palace of the highest King, and as the sonne of the immortall King was cloathed with blessed immortalitie. & the Monk that writ the Legend ⟨p. 191⟩addeth, that kshee presently thereupon caused the sacrifice of the Masse to be offered for him. which how fabulous soever it may be for the matter of the vision, yet doth it strongly prove, that within these 500. years (for no longer since it is, that this is accounted to have bene done) the use of offering for the soules of those that were beleeved to be in heaven was still retayned in the Church. The letters of Charles the great unto Offa King of Mercia are yet extant; wherein hee lwisheth that intercessions should be made for Pope Adrian then lately deceased: not having any doubt at all (saith hee) but that his blessed soule is at rest; but that we may shew our faithfulnesse and love unto our most deare friend. Lastly, Pope Innocent the third (or the second rather) being inquired of by the Bishop of Cremona, concerning the state of a certaine Priest that dyed without Baptisme: resolveth him out of S. Augustine and S. Ambrose, that mbecause he continued in the faith of the holy mother the Church and the confession of the name of Christ; he was assoyled from originall sinne, and had attayned the joy of the heavenly country. Upon which ground at last he maketh this conclusion: nCeasing therefore all questions, hold the sentences of the learned Fathers; and command continuall prayers and sacrifices to bee offered unto God in thy Church for the foresaid Priest.
iNoveris, ait, me modo sine ullâ dilation, aut ullo severioris examinis periculo ad summi Regis palatium commigrâsse, atque tanquàm Regis immortalis filium beatâ immortalitate vestitum. Vit. Godefrid. cap. 13. á Jac. Mosandro edit. Colon. an. 1581.Noveris, ait, me modo sine ullâ dilatione, aut ullo severioris examinis periculo ad summi Regis palatium commigrâsse, atque tanquàm Regis immortalis filium beatâ immortalitate vestitum. Vit. Godefrid. cap. 13. á Iac. Mosandro edit. Colon. an. 1581.
kMox fratribus Cappenbergensibus indicavit beati viri obitum, & pro eo Missae sacrificium offerendum curavit. Ibid.
lDeprecantes ut pro eo intercedi jubeatis: nullam habentes dubitationē, beatam illius animam in requie esse; sed ut fidem & dilectionem nostram ostendamus in amicum nostrum charissimum. Carol. M. apud Guil. Malmesburiens. de g•st. reg. Anglor. li. 1. cap. 4.Deprecantes ut pro eo intercedi jubeatis: nullam habentes dubitationē, beatam illius animam in requie esse; sed ut fidem & dilectionem nostram ostendamus in amicum nostrum charissimum. Carol. M. apud Guil. Malmesburiens. de g•st. reg. Anglor. li. 1. cap. 4.
mQuia in sanctae matris Ecclesiae fide, & Christi nominis confessione perseveravit; ab originali peccato solutum, & coelestis patriae gaudium esse adeptum, asserimus incunctanter. Decretal. lib. 3. tit. 43. de presbytero non baptizato, cap. 2. Apostolicam. & Collect. 1. Bernardi Papiensis, lib. 5. •it. 35 cap. 2.
nSopitis igitur quaestionibus, docto•um patrū sententias teneas: & in Ecclesiâ tuâ juges preces hostiasque Deo offerri jubeas pro presbytero memorato. Ibid.Sopitis igitur quaestionibus, docto•um patrū sententias teneas: & in Ecclesiâ tuâ juges preces hostiasque Deo offerri jubeas pro presbytero memorato. Ibid.
Now having thus declared, unto what kind of persons the Commemorations ordained by the ancient Church did extend: the next thing that cometh to consideration is, what we are to conceive of the primary ⟨p. 192⟩intention of those prayers that were appointed to be made therein. And here we are to understand, that first prayers of Praise and Thanksgiving were presented unto God for the blessed estate that the party deceased was now entered upon: whereunto were afterwards added prayers of Deprecation and Petition, that God would be pleased to forgive him his sins, to keep him from Hell, and to place him in the kingdom of Heaven. which kind of intercessions, howsoever at first they were well meant (as we shall hear) yet in process of time they proved an occasion of confirming men in diverse errors; especially when they began once to be applied not only to the good but to evil livers also, unto whom by the first institution they never were intended.
Now having thus declared, unto what kinde of persons the Commemorations ordained by the ancient Church did extend: the next thing that commeth to consideration is, what we are to conceive of the primarie ⟨p. 192⟩intention of those prayers that were appointed to be made therein. And here we are to understand, that first prayers of Praise and Thankesgiving were presented unto God for the blessed estate that the partie deceased was now entred upon: whereunto were afterwards added prayers of Deprecation and Petition, that God would be pleased to forgive him his sinnes, to keep him from Hell, and to place him in the kingdome of Heaven. which kinde of intercessions, howsoever at first they were well meant (as we shall heare) yet in processe of time they proved an occasion of confirming men in diverse errors; especially when they beganne once to be applyed not onely to the good but to evill livers also, unto whom by the first institution they never were intended.
The term of [Greek or Hebrew], a thanksgiving prayer, I 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 oaccounted 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 thanksgiving to the author of that victory; desiring withal, that they themselves might come unto the like end. and then that pthe Bishop likewise offered up a prayer of thanksgiving unto God; when the dead was afterward qbrought unto him, to receive as it were at his hands a sacred coronation. Thus at the funeral of Fabiola, the praising of God by singing rof Psalms, and resounding of Alleluia, is specially mentioned by ⟨p. 193⟩S. Hierom: and the general practise and intention of the Church therein is expressed and earnestly urged by S. Chrysostom in this manner. sDo not we praise God, and give thanks unto him for that he hath now crowned him that is departed, for that he hath freed him from his labours, for that quitting him from fear he keepeth him with himself? Are not the Hymns for this end? Is not the singing of Psalms for this purpose? All these be tokens of rejoicing. Whereupon he thus presseth them that used immoderate mourning for their dead. tThou sayest; Return, O my soul, unto thy rest, for the Lord hath dealt bountifully with thee: and dost thou weep? Is not this a stage-play, is it not mere simulation? For if thou dost indeed believe the things that thou sayest, thou lamentest idly: but if thou playest, and dissemblest, and thinkest these things to be fables; why doest thou then sing? why doest thou suffer those things that are done? Wherefore doest thou not drive away them that sing? and in the end he concludeth somewhat prophetically; that he uvery much feared, lest by this means some grievous disease should creep in upon the Church.
The terme of 〈non-Latin alphabet〉, a thankesgiving prayer, I borrow from the writer of the Ecclesiasticall Hierarchy: who in the description of the funerall observances used of old in the Church, informeth us, first, that the friends of the dead oaccounted him to be (as he was) blessed, because that according to his wish he had obtained a victorious end: and thereupon sent forth Hymnes of thankesgiving to the authour of that victory; desiring withall, that they themselves might come unto the like end. and then that pthe Bishop likewise offered up a prayer of thankesgiving unto God; when the dead was afterward qbrought unto him, to receive as it were at his hands a sacred coronation. Thus at the funerall of Fabiola, the praysing of God by singing rof Psalmes, and resounding of Alleluia, is specially mentioned by ⟨p. 193⟩S. Hierom: and the generall practise and intention of the Church therein is expressed and earnestly urged by S. Chrysostom in this maner. sDo not we prayse God, and give thankes 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 feare he keepeth him with himselfe? Are not the Hymnes for this end? Is not the singing of Psalmes for this purpose? All these be tokens of rejoycing. Whereupon hee thus presseth them that used immoderate mourning for their dead. tThou sayest; Returne, O my soule, unto thy rest, for the Lord hath dealt bountifully with thee: and dost thou weepe? Is not this a stage-play, is it not meere simulation? For if thou dost indeed beleeve the things that thou sayest, thou lamentest idely: but if thou playest, and dissemblest, and thinkest these things to be fables; why doest thou then sing? why doest thou suffer those things that are done? Wherefore doest thou not drive away them that sing? and in the end hee concludeth somewhat prophetically; that he uvery much feared, lest by this meanes some grievous disease should creepe in upon the Church.
o[Greek or Hebrew] (vel [Greek or Hebrew]. Dionys. Ecclesiast. Hierarch. cap. 7.〈non-Latin alphabet〉 (vel 〈non-Latin alphabet〉. Dionys. Ecclesiast. Hierarch. cap. 7.
p[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
q[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
Whether the doctrine now maintained in the Church of Rome, that the children of God presently after their departure out of this life, are cast into a lake that burneth with fire and brimstone, be not a spice of this disease, and whether their practise in chanting of Psalms (appointed for the expression of joy & thankfulness) over them whom they esteem to be torme• ted in so lamentable a fashion, be not a part of that scene and pageant at which S. Chrysostom doth so take on: I leave it unto others to judge. That his fear was not altogether vain, the event it self doth show. For howsoever in his days, the fire of the Romish Purgatory ⟨p. 194⟩was not as yet kindled: yet were there certain sticks then a gathering, which ministered fuel afterwards unto that flame. Good S. Augustin, (who lived three and twenty years after S. Chrysostoms death) declared himself to be of this mind: that the xoblations and alms usually offered in the Church for all the dead that received baptism, were thanksgivings for 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. And although this were but a private exposition of the Churches 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 of this, and make it the main foundation upon which they laid the hay and stubble of their devised Purgatory.
Whether the doctrine now maintayned in the Church of Rome, that the children of God presently after their departure out of this life, are cast into a lake that burneth with fire and brimstone, be not a spice of this disease, and whether their practise in chanting of Psalmes (appointed for the expression of joy & thankfulnesse) over them whom they esteeme to be torme• ted in so lamentable a fashion, be not a part of that scene and pageant at which S. Chrysostom doth so take on: I leave it unto others to judge. That his feare was not altogether vaine, the event it selfe doth shew. For howsoever in his dayes, the fire of the Romish Purgatorie ⟨p. 194⟩was not as yet kindled: yet were there certain sticks then a gathering, which ministred fuell afterwards unto that flame. Good S. Augustin, (who lived three and twentie years after S. Chrysostoms death) declared himselfe to be of this minde: that the xoblations and almes usually offered in the Church for all the dead that received baptisme, were thankesgivings for such as were very good, propitiations for such as were not very bad; but as for such as were very evill, although they were no helpes of the dead, yet were they some kinde of consolations of the living. And although this were but a private exposition of the Churches meaning in her prayers and oblations for the dead; and the opinion of a Doctor too, that did not hold Purgatorie to be anie article of his Creed: yet did the Romanists in times following greedily take hold of this, and make it the maine foundation upon which they laid the hay and stubble of their devised Purgatorie.
xCùm sacrificia sive altaris sive quarumcunque eleemosynarum pro baptizatis defunctis omnibus offeruntur; pro valde bonis gratiarum actiones sunt, pro non valde malis propitiationes sunt, pro valde malis etsi nulla sunt adjumenta mortiorum, qualescunque vivorū consolationes sunt. Augus•in. En•h•rid. ad Laurent. cap. 110.Cùm sacrificia sive altaris sive quarumcunque eleemosynarum pro baptizatis defunctis omnibus offeruntur; pro valde bonis gratiarum actiones sunt, pro non valde malis propitiationes sunt, pro valde malis etsi nulla sunt adjumenta mortiorum, qualescunque vivorū consolationes sunt. Augus•in. En•h•rid. ad Laurent. cap. 110.
A private exposition I call this: not only because it is not to be found in the writings of the former Fathers, but also because it suits not well with the general practise of the 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 yan injury was offered to a Martyr, by praying for him, was it that first occasioned S. zAugustin to think of the former distinction. But in the asupplications for the spirits of the dead, which the Church under ⟨p. 195⟩a general commemoration was accustomed to make for all that we•e 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 S. James, the brother of our Lord: bBe mindful (O Lord God of the spirits and of all flesh) of such as we have remembered and such as 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 the living, in thy kingdom, in the delight of Paradise, in the bosoms of Abraham and Isaac & Jacob, our holy fathers: whence grief & sorrow & sighing are fled, where the light of thy countenance doth visit them and shine for ever. and in the Offices compiled by Alcuinus: cO Lord, holy Father, almighty and everlasting God, we humbly make request unto thee for the spirits of thy servants and handmaids, which from the beginning of this world thou hast called unto thee: that thou wouldest vouchsafe, O Lord, to give unto them a lightsome place, a place of refreshing and ease; and that they may pass by the gates of hell, and the ways of darkness, and may abide in the mansions of the Saints, and in the holy light which thou didst promise of old unto Abraham and his seed.
A private exposition I call this: not onely because it is not to be found in the writings of the former Fathers, but also because it suteth not well with the generall practise of the Church which it intendeth to interpret. It may indeed fit in some sort that part of the Church-service, wherein there was made a severall commemoration, first of the Patriarches, Prophets, Apostles and Martyrs, after one maner; and then of the other dead, after another: which, together with the conceit that yan injury was offered to a Martyr, by praying for him, was it that first occasioned S. zAugustin to thinke of the former distinction. But in the asupplications for the spirits of the dead, which the Church under ⟨p. 195⟩a generall commemoration was accustomed to make for all that we•e deceased in the Christian and Catholicke communion: to imagine, that one and the same act of praying should be a petition for some, and for others a thankesgiving only, is somwhat too harsh an interpretation. especially where we finde it propounded by way of petition, and the intention thereof directly expressed. as in the Greek Liturgie, attributed to S. Iames, the brother of our Lord: bBe mindfull (O Lord God of the spirits and of all flesh) of such as vve have remembred and such as we have not remembred, being of right beleefe, from Abel the just untill this present day. Do thou cause them to rest in the land of the living, in thy kingdome, in the delight of Paradise, in the bosoms of Abrahā and Isaac & Iacob, our holy fathers: whence griefe & sorrow & sighing are fledd, where the light of thy countenance doth visit them and shine for ever. and in the Offices compiled by Alcuinus: cO Lord, holy Father, almightie and everlasting God, we humbly make request unto thee for the spirits of thy servants and handmaydes, vvhich from the beginning of this world thou hast called unto thee: that thou wouldest vouchsafe, O Lord, to give unto them a lightsome place, a place of refreshing and ease; and that they may passe by the gates of hell, and the vvayes of darkenesse, and may abide in the mansions of the Saincts, and in the holy light which thou didst promise of old unto Abraham and his seed.
yAugustin. de Verbis Apostoli, serm. 17.
zId. ibid. & in Evang. Johan. tracta•. 84.Id. ibid. & in Euang. Iohan. tracta•. 84.
aNon sunt praetermittendae supplicationes pro spiritibus mortuorum: quas faciendas pro omnibus in Christianâ & Catholicá societate defunctis, etiam tacitis nominibus quorumque, sub generally commemoration suscepit Ecclesia. Id. de Curâ pro mortuis, cap 4.Non sunt praetermittendae supplicationes pro spiritibus mortuorum: quas faciendas pro omnibus in Christianâ & Catholicá societate defunctis, etiam tacitis nominibus quorumque, sub generali commemoratione suscepit Ecclesia. Id. de Curâ pro mortuis, cap 4.
b[Greek or Hebrew]. Jacob. Liturg.〈non-Latin alphabet〉. Iacob. Liturg.
cTe, Domine sancte Pater omnipotens aeterne Deus, supplices deprecamur pro spiritibus famulorum & famu•arum tuarum, quos ab origine seculi hujus ad te accersire praecepisti: u• digneri•, Domine, dare eis locum luc•dum, locum refrigerij & quietis; & ut liceat eis transire portas infernorum, & vias tenebrarum, maneantque in mansionibus Sanctorum, & in luce sanctâ quam olim Abrahae promisisti & semini ejus Alcuin. Offic. per ferias. col. 228. Oper. edit. Paris. an. 16.7.Te, Domine sancte Pater omnipotens aeterne Deus, supplices deprecamur pro spiritibus famulorum & famu•arum tuarum, quos ab origine seculi hujus ad te accersire praecepisti: u• digneri•, Domine, dare eis locum luc•dum, locum refrigerij & quietis; & ut liceat eis transire portas infernorum, & vias tenebrarum, maneantque in mansionibus Sanctorum, & in luce sanctâ quam olim Abrahae promisisti & semini ejus Alcuin. Offic. per ferias. col. 228. Oper. edit. Pa•is. ann. 16.7.
So the Commemoration of the faithful departed, retained as yet in the Roman Missal, is begun with this horizon: ⟨p. 196⟩dEternal rest grant unto them, O Lord: and let everlasting light shine unto them. Whereunto we may add these two prayers (to omit a great number more of the like kind) used of old in the same Church. eReceive, O holy Trinity, this oblation, which we offer unto thee for all that are departed in the confession of thy name: that thou reaching unto them the right hand of thy help, they may have 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, fThis oblation, which we humbly offer unto thee for the commemoration of the souls that sleep in peace, we beseech thee, O Lord, receive graciously; and of thy goodness grant, that both the affection of this piety 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, & consequently not to be disquieted with any Purgatory torment. even as in the Canon of the Mass it self, the Priest in the Commemoration for the dead prayeth thus: gRemember, O Lord, thy servants and handmaids, which have gone before us with the ensign of faith, and sleep in the sleep of peace. To them, O Lord, and to all that are at ⟨p. 197⟩rest in Christ, we beseech thee that thou wouldest grant a place of refreshing, light, and peace.
So the Commemoration of the faithfull departed, retained as yet in the Romane Missall, is begun with this orizon: ⟨p. 196⟩dEternall rest grant unto them, O Lord: and let everlasting light shine unto them. Whereunto we may adde these two prayers (to omit a great number more of the like kinde) used of old in the same Church. eReceive, O holy Trinitie, this oblation, vvhich vve offer unto thee for all that are departed in the confession of thy name: that thou reaching unto them the right hand of thy helpe, they may have the rest of everlasting life; and being separated from the punishments of the wicked, they may alwayes persevere in the joy of thy praise. and, fThis oblation, which we humbly offer unto thee for the commemoration of the soules that sleepe in peace, we beseech thee, O Lord, receive graciously; and of thy goodnesse grant, that both the affection of this pietie may profite us, and obtaine for them everlasting blisse. Where you may observe, that the soules unto which everlasting blisse was wished for, were yet acknowledged to rest in peace, & consequently not to be disquieted with anie Purgatorie torment. even as in the Canon of the Masse it selfe, the Priest in the Commemoration for the dead praieth thus: gRemember, O Lord, thy servants and handmaydes, vvhich have gone before us with the ensigne of faith, and sleepe in the sleepe of peace. To them, O Lord, and to all that are at ⟨p. 197⟩rest in Christ, we beseech thee that thou wouldest graunt a place of refreshing, light, and peace.
dRequiem aeternam dona eis Domine: et lux perpetua luceat eis. Intruitus Missae, in Commemoration omnium fidelium defunctorū. Agenda mortuorū. in Antiphonario Gregorij, circ fin.Requiem aeternam dona eis Domine: et lux perpetua luceat eis. Intruitus Missae, in Commem•ratione omnium fidelium defunctorū. Agēda mortuorū. in Antiphonario Gregorij, circ fin.
eSuscipe, sancta Trinitas, hanc oblationē, quā tibi offerimus pro omnibus in tui nominis confessione defunctis: ut te dexterā auxilij tui porrigente, vitae perennis requiem habeant; & á poenis impiorū segregati, semp•r in tuae laudis laetitiâ perseverent. Miss•• Latinae antiqua, edit. A•gentin. an. 1557. pa•. 52.Suscipe, sancta Trinitas, hāc oblationē, quā tibi offerimus pro omnibus in tui nominis confessione defunctis: ut te dexterā auxilij tui porrigente, vitae perennis requiē habeāt; & á poenis impiorū segregati, semp•r in tuae laudis laetitiâ perseverēt. Miss•• Latinae antiqua, edit. A•gentin. an. 1557. pa•. 52.
fHanc igitur oblationē, quā tibi pro commemoratione animarū in pace dormientiū suppliciter immolamus, quae sumus, Domine, benignus accipias; & tuâ pietate concedas, ut & nobis proficiat hujus p•etatis affectus, & illis impetret beatitudinem sempiternam. Offic. Gregorian. tom. 5. Oper. Gr•gor. edit Paris an. 1605. col. 235.236. Tom. 2. Liturgic. Pamelij pag. 610 & Praefation. verust ••it. Colon an. 1530. num. 111.Hanc igitur oblationē, quā tibi pro cōmemoratione animarū in pace dormientiū suppliciter immolamus, quae sumus, Domine, benignus accipias; & tuâ pietate cōcedas, ut & nobis proficiat hujus p•etatis affectus, & illis impetret beatitudinem sempiternam. Offic. Gregorian. tom. 5. Oper. Gr•gor. edit Paris an. 1605. col. 235.236. Tom. 2. Li•urgic. Pamelij pag. 610 & Praefation. verust it. Colon an. 1530. num. 111.
Nay the Armenians in their Liturgy, entreat God to hgive eternal peace, not only in general unto all 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 iNicolaus Cabasilas doth dispute) who held, that these Commemorations 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 Roman Liturgy in the days of Pope Innocent the third: kLet such an oblation profit such or such a Saint unto glory. and especially that for S. Leo, which is found in the elder copies of the Gregorian Sacramentary. lGrant unto us, O Lord, that this oblation may profit the soul of thy servant Leo. for which the later books have chopped in this prayer: mGrant unto us, O Lord, that by the intercession 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 Challenger at the beginning did unto us; nwho it was that did change it, or when it was changed, or why? the Pope returneth him for answer: othat who did change it, or when it was changed, ⟨p. 198⟩he was ignorant of; yet he knew, upon what occasion it was changed. because that, where the authority of the Holy Scripture doth say, that he doth injury unto a Martyr who prayeth for a Martyr, which is a new text of holy Scripture, of the Popes own canonization) the same by the like reason is to be held of other Saints. The Gloss upon this Decretal layeth down the reason of this mutation a little more roundly: pOf old they prayed for him, now at this day he prayeth for us; and so was the change made. And qAlphonsus Mendoza telleth us, that the old prayer was deservedly disused, and this 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 modernioribus Sacramentarijs (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, an. 1529.)
Nay the Armenians in their Liturgie, intreat God to hgive eternall peace, not only in generall unto all that have gone before us in the faith of Christ; but also in particular to the Patriarches, Apostles, Prophets, and Martyrs. which maketh directly for the opinion of those (against whom iNicolaus Cabasilas doth dispute) who held, that these Commemorations contayned a supplication for the Sainctes unto God, and not a thankesgiving only. as also doe those formes of prayer which were used in the Roman Liturgie in the dayes of Pope Innocent the third: kLet such an oblation profit such or such a Sainct unto glory. and especially that for S. Leo, which is found in the elder copies of the Gregorian Sacramentarie. lGrant unto us, O Lord, that this oblation may profit the soule of thy servant Leo. for which the later bookes have chopt in this prayer: mGrant unto us, O Lord, that by the intercession 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 Challenger at the beginning did unto us; nvvho it was that did change it, or when it was changed, or why? the Pope returneth him for answer: othat who did change it, or when it was changed, ⟨p. 198⟩he was ignorant of; yet he knew, upon what occasion it was changed. because that, where the authoritie of the Holy Scripture doth say, that he doth injurie unto a Martyr who prayeth for a Martyr, which is a new text of holy Scripture, of the Popes owne canonization) the same by the like reason is to be held of other Saincts. The Glosse upon this Decretall layeth down the reason of this mutation a little more roundly: pOf old they prayed for him, now at this day hee prayeth for us; and so vvas the change made. And qAlphonsus Mendoza telleth us, that the old prayer was deservedly disused, and this other substituted in the roome 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 modernioribus Sacramentarijs (as Pope Innocent speaketh) and in the Roman Missalls that were published before the Councell of Trent (as namely in that which was printed at Paris, an. 1529.)
hP•r han• etiam obl•tionē da aeternā pa•ē omnibus. qui nos praece•serunt in fide Christi, •anctis patribus, Patriarchis, Apostolis, Prophetis, Martyribus, &c. Litu•g. Armen. edi•. Cra•• viae, Andreâ Lubel•z•ck interp•.P•r han• etiam obl•tionē da aeternā pa•ē omnibus. qui nos praece•serunt in fide Christi, •anctis patribus, Patriarchis, Apostolis, Prophetis, Martyribus, &c. Litu•g. Armen. edi•. Cra•• viae, Andreâ Lubel•z•ck interp•.
iS•d hîc nonnulli decepti sunt, non gratiarum actionem, sed pro sanctis ad Deū supplicationē, eorum memoriam esse putantes. Cabasil. exposit. Liturg. cap. 49.S•d hîc nonnulli decepti sunt, non gratiarum actionem, sed pro sanctis ad Deū supplicationē, eorum memoriam esse putantes. Cabasil. exposit. Liturg. cap. 49.
kProsit vel proficiat, huic sancto vel illi, talis oblatio ad gloriam. Innocent. III. epist. ad archiep. Lugdun. lib. 3. Decretal tit. 41. de celebrat. missar. cap. 6. Cùm Marthae.
lAnnue nobis, Domine, ut animae famuli tui Leonis haec prosit oblatio. Gregor. oper. tom 5. edit. Paris. an. 105. col 135 d.
but in the new reformed Missal (wherewith, it seemeth, Mendoza was not so well acquainted as with his Scholastical controversies) it is put out again, and another prayer for Leo put in; that by the celebration of those 1offices of atonement, a blessed retribution might accompany him. Neither is there any more wrong done unto S. Leo, in praying for him after this manner, then unto all the rest of his fellows in that other prayer of the Roman Liturgy: sWe have received, O Lord, the divine mysteries; which as they do profit thy Saints unto glory, so we do beseech thee that they may profit us for our healing, and nothing so much as ⟨p. 199⟩is done unto all the faithful deceased, when in their Masses for the dead they say daily: tLord Jesus Christ, king of glory, deliver the souls of all the faithful that are departed, from the pains of Hell, and from the deep lake; deliver them from the mouth of the Lion, that Hell do not swallow them up, that they fall not into darkness. So that whatsoever commodious expositions our Adversaries can bring for the justifying of the Roman service: the same may we make use of, to show, 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.
but in the new reformed Missall (wherwith, it seemeth, Mendoza was not so well acquainted as with his Scholasticall controversies) it is put out againe, and another prayer for Leo put in; that by the celebration of those 1offices of atonement, a blessed retribution might accompanie him. Neither is there anie more wrong done unto S. Leo, in praying for him after this maner, then unto all the rest of his fellowes in that other prayer of the Romane Liturgie: sWe have received, O Lord, the divine mysteries; which as they doe profit thy Saints unto glory, so we do beseech thee that they may profit us for our healing, and nothing so much as ⟨p. 199⟩is done unto all the faithfull deceased, when in their Masses for the dead they say daily: tLord Iesus Christ, king of glory, deliver the soules of all the faithfull that are departed, from the paines of Hell, and from the deepe lake; deliver them from the mouth of the Lion, that Hell do not swallow them up, that they fall not into darkenesse. So that whatsoever commodious expositions our Adversaries can bring for the justifying of the Romane service: the same may wee 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 Purgatorie; yea and pray for the Martyrs and other Saincts that were in the state of blisse, without offering unto them anie injurie thereby.
1Ut per haec piae placationis officia, et illum beata retributio comitetur, & nobis gratiae tuae dona conciliet. Missal. Roman. ex decreto Concil. Tridentin. restitut. in festo S. Leonis.Vt per haec piae placationis officia, et illum beata retributio comitetur, & nobis gratiae tuae dona conciliet. Missal. Roman. ex decreto Concil. Tridentin. restitut. in festo S. Leonis.
sSumpsimus, Domine, divina mysteria: quae sicut Sanctis tuis prosunt ad gloriam, ita nobis, quaesumus, proficiant ad medelam Bellarmin. de Purgator. lib. 2. cap. 18. Six•, Senens. lib. 6. Bibliothec. Sanct. annotat. 47. ex Gregorij Sacramentario.
tDomine Jesus Chris•e, rex gloriae, libera animas omniū fidelium defunctorum de poenis inferni, & de profundo lacu: liberae eas de ore leonis, ne absorbeat eas Tartarus, ne cadant in obscurum. Missa in Commemorat. omniū fidelium defunctorum. & in Missi• Quotidianis defunctorū. in Offertorio.Domine Iesu Chris•e, rex gloriae, libera animas omniū fidelium defunctorum de poenis inferni, & de profundo lacu: liberae eas de ore leonis, ne absorbeat eas Tartarus, ne cadant in obscurum. Missa in Commemorat. omniū fidelium defunctorum. & in Missi• Quotidianis defunctorū. in Offertorio.
born with greater consolation? especially seeing they are cast down and overthrowen for ever; but she, being taken from us but for a time, doth passe a better life there. I therefore thinke, that she is not so much to be lamented, as to be followed with prayers: and am of the minde, that she is not to be made sadde with thy teares, but rather that her soule should be commended with oblations unto the Lord. Thus farre S. Ambrose.
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Tot igitur semirutarum urbium cadavera, terrarumque sub eodem conspectu exposita funera; non te admonent unius, sanctae licèt & admirabilis▪ foeminae decessionem consolabiliorem habendam? praesertim cùm illa in perpetuum prostrata ac •iruta sint; haec autem ad tempus quidem erepta nobis meliorem illic vitam exigat. Itaque non tam deplorandam, quàm prosequendā orationibus reor: nec moestificandā lachrymis •uis, sed magis oblationibus animam ejus Domino cōmendandam arbitror. Id. epist. 8.
Repentè ad superna rap•us cujusdam discipuli nobiliter á se apud Glestoniam educati animam innumerâ Angelorū frequentiâ hinc inde stipatam, atque immensi luminis sulgore perfusam, ad coeli palatium provehi conspexit. Moxque in manus divi•ae pietatis eā commendans, dominos quoque loci ad commendandum invitat. Osbernus, in vitâ S. Dunstani, MS. in Bibli•thec. Cottonianâ & •odl•ianâ. Notandum veró, in Io. Capgravij Legendâ (in quâ prior narrationis huius pars ad verbum ex Osberno, ut alia de Dunstano complura, descripta cernitur) p•steriorem hanc sententiam omit•i peni•ùs: in Eadm•ro veró (ex quo, non autem ex Osberno vel O•berto, Vita Dunstani quae Mai. 19. apud Surium legitur est desumpta) ita tantummodò ref•rri. Qui pro tantâ gloriâ fratris ultrà quàm dici queat exultans, & immensas corde & ore Deo cunctipotenti gratias agens; socijs quid acciderit manifestâ voce exposuit, & diem ac horam transitus ejus notari praecepit.
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gMemento etiam, Domine, famulorū famularamque tuarum, qui nos praecesserunt cum signo fidei, & dormiunt in somno pacis. Ipsis Domine, & omnibus in Christo quiescentibus, locū refrigerij, lucis & pacis, ut indulgeas, deprecamur. Canon. Missae, in Officio Ambrosiano & Gregoriano, & Missa•. Romano in Graecâ tamen Li•urgiâ B. Petro at•ributâ pro Commemoration defunctorū posita •îc cernitu• Comm•mora•io viventium ([Greek or Hebrew].) & in vetustissimis quibusdā Romanis Missalibus manuscriptis, haec mortuorū commemorationi• formula nusquā extat: (P. […] lib 5. de adultera•. Coen. Dom. & Miss mister cap. 48.) a•nominatim in votust•ssimo Canone Gregoriano, qu• in Tigurinae Abbatiae Biblioth•câ habebatur, ex authentico libro Bibliothecae cubiculi descriptus, (apud Henric. Bullinger lib. 2. de Origine erroris, cap. 8.)Memento etiam, Domine, famulorū famularamque tuarum, qui nos praecesserunt cum signo fidei, & dormiunt in somno pacis. Ipsis Domine, & omnibus in Christo quiescētibus, locū refrigerij, lucis & pacis, ut indulgeas, deprecamur. Canon. Missae, in Officio Ambrosiano & Gregoriano, & Missa•. Roma•o in Graecâ tamen Li•urgiâ B. Petro at•ributâ pro Cōmemoratione defunctorū posita •îc cernitu• Comm•mora•io viventium (〈non-Latin alphabet〉.) & in vetustissimis quibusdā Romanis Missalibus manuscriptis, haec mortuorū cōmemorationi• formula nusquā extat: (P. 〈…〉 lib 5. de adultera•. Coen. Dom. & Misse myst•r cap. 48.) a•nominatim in votust•ssimo Canone Gregoriano, qu• in Tigurinae Abbatiae Biblioth•câ habebatur, ex authentico libro Bibliothecae cubiculi descriptus, (apud Henric. Bullinger lib. 2. de Origine erroris, cap. 8.)
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mAnnue nobis Domine, ut intercessione famuli tui Leonis haec nobis prosit oblatio. Liturgic. Pamelij, tom. 2. pag. 314.
nTertio loco tua fraternitas requirit, quis mutaverit, vel quando fuit mutatum, aut quare, quod in secretâ beati Leonis, secundum quod antiquiores codice• continent, &c. Innocent. •11. in Collect. 3. Decretal. (Petri Beneventam) l•b. 3. tit 33 cap. 5.Tertio loco tua fraternitas requirit, quis mutaverit, vel quando fuit mutatum, aut quare, quod in secretâ beati Leonis, secundum quod antiquiores codice• cont•nent, &c. Inno•ent. •11. in Collect. 3. De•retal. (Petri Beneventam) l•b. 3. tit 33 cap. 5.
oSuper quo ribi taliter respondemus: quòd quis illud mutaverit, aut quando mutatum fuerit, ignoramus; scimus tamen, quâ fuerit occasione mutatum. quia cùm sacrae scripturae dicat auctoritas, quòd injuriam facit martyri, qui orat pro martyre: idem est ratione consimili de sanctis alijs sciendum. Ibid.
pOlim orabatur pro ipso: hodie ipse orat pro nobis. et ita mutatum est. Cap. Cùm Marthae. Extra. de celebr. Missar. in Glossa.
