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.
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.
For the clearing of the meaning of those prayers which are made for Leo, and the other Saints, to the two expositions brought in by Pope Innocent, Cardinal Bellarmine addeth this for a third; uthat peradventure 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 certainly obtain that glory, & it be due unto their merits; yet it is not absurd to desire & ask this for them, that by more means it may be due unto them. Where, laying aside those unsavoury terms of debt and merits (whereof we shall have occasion to treat in their proper place) the answer is otherwise true in part, but not full enough to give satisfaction unto that which was objected. For the primary intention of the Church indeed, in her prayers for the dead, had reference unto the day of the Resurrection: which also in diverse places we find to have been expressly prayed for. as in the Egyptian Liturgy, attributed unto S. Cyril Bishop ⟨p. 200⟩of Alexandria. xRaise up their bodies, in the day which thou hast appointed, according to thy promises which are true and cannot lye: grant unto them, according to thy promises, that which eye hath not seen, and ear hath not heard, and which hath not ascended into the heart of man; which thou hast prepared, O Lord, for them that love thy holy name: that thy servants may not remain in death, but may get out from thence; although slothfulness and negligence have followed them. and in that which is used by the Christians of S. Thomas (as they are commonly called) in the East Indies: yLet the holy Gh•st give resurrection to your dead at the last day; and make them worthy of the incorruptible kingdom. Such is the prayer of S. Ambrose for Gratian and Valentinian the Emperors: zI do beseech thee, most high God, that thou wouldest raise up again those dear young men with a speedy resurrection; that thou mayest recompense this untimely course of this present life with a timely resurrection. and that in Alcuinus: aLet their souls sustain no hurt; but when that great day of the resurrection and remuneration shall come, vouchsafe to raise them up, O Lord, together with thy Saints and thine elect. and that in Grimoldus his Sacramentary: bAlmighty ⟨p. 201⟩and everlasting God, vouchsafe to place the body and the soul and the spirit of thy servant N.
For the clearing of the meaning of those prayers which are made for Leo, and the other Saincts, to the two expositiōs brought in by Pope Innocent, Cardinall Bellarmine addeth this for a third; uthat peradventure therin the glory of the body is petitioned for, which they shal have in the day of the Resurrectiō. For although (saith he) they shal certainly obtain that glory, & it be due unto their merits; yet it is not absurd to desire & aske this for them, that by more meanes it may be due unto them. Where, laying aside those unsavourie termes of debt and merits (whereof we shall have occasion to treate in their proper place) the answer is otherwise true in part, but not full enough to give satisfaction unto that which was objected. For the primary intention of the Church indeed, in her prayers for the dead, had reference unto the day of the Resurrection: which also in diverse places we finde to have beene expressely prayed for. as in the Aegyptian Liturgie, attributed unto S. Cyrill Bishop ⟨p. 200⟩of Alexandria. xRaise up their bodies, in the day which thou hast appointed, according to thy promises which are true and cannot lye: graunt unto them, according to thy promises, that vvhich eye hath not seene, and eare 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 remaine in death, but may get out from thence; although slouthfulnesse and negligence have followed them. and in that which is used by the Christians of S. Thomas (as they are commonly called) in the East Indies: yLet the holy Gh•st give resurrection to your dead at the last day; and make them vvorthy of the incorruptible kingdome. Such is the prayer of S. Ambrose for Gratian and Valentinian the Emperours: zI doe beseech thee, most high God, that thou wouldest rayse up againe those deare yong men with a speedie resurrection; that thou mayest recompence this untimely course of this present life vvith a timely resurrection. and that in Alcuinus: aLet their soules sustaine no hurt; but when that great day of the resurrection and remuneration shall come, vouchsafe to raise them up, O Lord, together with thy Saincts and thine elect. and that in Grimoldus his Sacramentarie:
uAdd tertio, fortasse petty gloriam corporis, quam habebunt in die resurrectionis. Nam etiamsi gloriam illam ce•tó consequentur, & debetur eorum meritis; tamen non est absurdum hoc illis desiderare & petere, ut pluribus modis debeatur. Bellarmin de Purgator. li. 2. ca. 18.Adde tertio, fortasse peti gloriam corporis, quam habebunt in die resurrectionis. Nam etiamsi gloriam illam ce•tó consequentur, & debetur eorum meritis; tamen non est absurdum hoc illis desiderare & petere, ut pluribus modis debeatur. Bellarmin de Purgator. li. 2. ca. 18.
xResuscita corpora eorū, in die quem constituisti, secundum promissiones tuas veras & mendacij experts: concede eis secundùm promissa tua, id quod non vi•it oculus, & auris non audivit, & quod in cor hominis no• ascendi•, quod praeparasti Domine amatoribus nominis •ui sancti; ut samuli tui non p•rmaneant in morte, sed ut inde emigrent, etiamsi p•rsecuta sit eos pigritia aut negligentia, &c Cyril. Liturg. á Victorio Sci•la•h. ex Arabico convers. pag. 62.Resuscita corpora eorū, in die quem constituisti, secundum promissiones tuas veras & mendacij expertes: concede eis secundùm promissa tua, id quod non vi•it oculus, & auris non audivit, & quod in cor hominis no• ascendi•, quod praeparasti Domine amatoribus nominis •ui sancti; ut samuli tui non p•rmaneant in morte, sed ut inde emigrent, etiamsi p•rsecuta sit eos pigritia aut negligentia, &c Cyrill. Liturg. á Victorio Sci•la•h. ex Arabico convers. pag. 62.
yResurrectionē faciat defunctis vestris in die novissimo; & dignos faciat illos regno incorruptibili Spiritus sanctus Missa Angamaliensis ex Syiaco convers in Itinerar. Alexij. Menesij.
in the bosoms of Abraham, Isaac, and Jacob; that when the day of thy acknowledgement shall come, thou mayest command them to be raised up among thy Saints and thine elect.
in the bosomes of Abraham, Isaac, and Iacob; that vvhen the day of thy acknowledgement shall come, thou mayest command them to be raysed up among thy Saincts and thine elect.
But yet the Cardinals 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 which the Church used to request in the behalf of S. 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 m•de for the souls of the faithful departed, that they may be delivered out of the mouth of the Lion, and that Hell may not swallow them up. To this he saith; that cthe Church doth pray for these souls, that they may not be condemned unto the everlasting pains of Hell: not as if it were not certain, that they should not be condemned unto those pains, but because it is Gods 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 dvery often those things are prayed for, which are certainly known shall come to pass as they are prayed for; and that of this there be very many testimonies. and Johannes Medina: that eGod delighteth to be prayed unto, even for those ⟨p. 202⟩things, which otherwise he purposed to do. For God had decreed (saith he) after the sin of Adam to take our flesh, and he decreed the time, wherein he meant to come: and yet the prayers of the Saints, that prayed for his Incarnation and for his coming, were acceptable unto him. God hath also decreed to grant pardon unto every repentant sinner: and yet the prayer is grateful unto him, wherein either the penitent doth pray for himself, or another for him, that God would be pleased to accept his repentance. God hath decreed also and promised, not to forsake his Church, and to be present with Councils lawfully assembled: yet the prayer notwithstanding is grateful unto God, and the hymns, whereby his presence, and favour, and grace, is implored both for the Council & the Church. And whereas it might be objected, that howsoever the Church may sometimes pray for those things which she shall certainly receive, yet she doth not pray for those things which she hath already received; and this she hath received, that those souls shall not be damned, seeing they have received their sentence, and are most secure from damnation:
But yet the Cardinalls answer, that the glorie of the body may be prayed for, which the Saincts shall have at the day of the Resurrection, commeth somewhat short of that which the Church used to request in the behalfe of S. Leo. For in that prayer expresse mention is made of his soule: and to it is wished that profit may redound by the present oblation. And therefore this defect must be supplyed out of his answer unto that other praier which is m•de for the soules of the faithfull depa•ted, that they may be delivered out of the mouth of the Lion, and that Hell may not swallow them up. To this he saith; that cthe Church doth pray for these soules, that they may not be condemned unto the everlasting paines of Hell: not as if it were not certain, that they should not be condemned unto those paines, but because it is Gods 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 dvery often those things are prayed for, which are certainely knowne shall come to passe as they are prayed for; and that of this there be very manie testimonies. and Iohannes Medina: that eGod d•lighteth to be prayed unto, even for those ⟨p. 202⟩things, which otherwise he purposed to do. For God had decreed (saith he) after the sinne of Adam to take our flesh, and he decreed the time, wherein he meant to come: and yet the prayers of the Saincts, that prayed for his Incarnation and for his comming, were acceptable unto him. God hath also decreed to grant pardon unto every repentant sinner: and yet the prayer is gratefull unto him, wherein eyther the penitent doth pray for himselfe, 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 Councells lawfully assembled: yet the prayer notwithstanding is gratefull unto God, and the hymnes, vvhereby his presence, and favour, and grace, is implored both for the Councell & the Church. And whereas it might be obiected, that howsoever the Church may sometimes pray for those things which shee shall certainly receive, yet shee doth not pray for those things which shee hath alreadie received; and this shee hath received, that those soules shall not be damned, seeing they have received their sentence, and are most secure from damnation:
cEccl•sia orat pro animabus, quae in Pu•gatorio degu••, ne damn••tur ad poenas Gehennae sempirernas; non quid•m quòd certū non sit, eas non damnandas ad eas poenas, sed quia vult Deus, no• orare etiā pro ijs rebus, quas certó accepturi súmus. Bellarm. de Purgator. l•b. 2 cap. 5.Eccl•sia orat pro animabus, quae in Pu•gatorio degu••, ne damn••tur ad poenas Gehennae sempirernas; non quid•m quòd certū non sit, eas non damnandas ad eas poenas, sed quia vult Deus, no• orare etiā pro ijs rebus, quas certó accepturi súmus. Bellarm. de Purgator. l•b. 2 cap. 5.
dSaepissimè petuntur illa quae certó sciuntur eventura ut petuntur: & hujus rei plurima sunt testimonia. A••h•ns Caestr. contr haeres. lib. 12. de Purgator. haer. 3.
eGaudet Deus orari, etiam pro his, quae alioqui facturus esset. Decreverat enim Deus post peccatum Adae, carnem sumere; decrevitque tempus, quo venturus erat: & gratae illi fuerunt orations Sanctorū pro sua incarnation•, & adven•u orantium Decrevit etiam Deus omni peccatori poenitenti veniā dare & tamen grata est illi oratio, quâ vel ipse poenitens pro se, vel aliu• pro illo o•at, ut ejus poenitentiā Deus acceptare dignetur. Decrevit etiam Deus, & promisit Ecclesiā •uā non deserere, & Concilijs legit•mè congregatis adesse: & tamen grata est Deo o•atio, & hymni, quibus ejus praese•tia, & favor, & gratia ipsi Concilio, & Ecclesiae imploraur. Jo. Medin. de Poeit. trat. 6. quaest. 6. Codicis de Oratione.
the Cardinal replieth, that this objection may easily be avoided. fFor although those souls (saith he) have received already their first sentence in the particular judgement, and by that sentence are freed from Hell: yet doth there yet remain the general judgement, in which they are to receive the second sentence. Wherefore the Church praying, that those souls in the last judgement may not fall into darkness, nor be swallowed up of Hell, doth not pray for the thing which the soul hath, but which it shall receive. Thus these ⟨p. 203⟩men, labouring to show 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 supposal of any Purgatory at all. For if we may pray for those things which we are most sure shall come to pass; and the Church, by the Adversaries own confession, did pray accordingly, that the souls of the faithful might escape the pains of Hell at the general Judgement, notwithstanding they had certainly been freed from them already by the sentence of the particular Judgement: by the same reason, when the Church in times past besought God to gremember all those that slept in the hope of the resurrection of everlasting life (which is the form of prayer used in the Greek Liturgies) and 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 the time of their dissolution?
the Cardinall replieth, that this obiection may easily be avoyded. fFor although those soules (saith he) have received already their first sentence in the particular judgement, and by that sentence are freed from Hell: yet doth there yet remaine the generall judgement, in which they are to receive the second sentence. Wherefore the Church praying, that those soules in the last judgement may not fall into darkenesse, nor be swallowed up of Hel, doth not pray for the thing which the soule hath, but which it shall receive. Thus these ⟨p. 203⟩men, labouring to shew how the prayers for the dead used in their Church may stand with their conceits of Purgatorie, doe thereby informe us how the prayers for the dead, used by the ancient Church, may stand well enough without the supposall of anie Purgatorie at all. For if we may pray for those things which wee are most sure shall come to passe; and the Church, by the Adversaries owne confession, did pray accordingly, that the soules of the faithfull might escape the paines of Hell at the generall Iudgement, notwithstanding they had certainly beene freed from them alreadie by the sentence of the particular Iudgement: by the same reason, when the Church in times past besought God to gremember all those that slept in the hope of the resurrection of everlasting life (which is the forme of prayer used in the Greeke Liturgies) and 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 thinke, that it desired these things should be granted unto them by the last sentence at the day of the Resurrection, notwithstanding they were formerly adiudged unto them by the particular sentence at the time of their dissolution?
fNam etsi animae Purgatorij jam acceperint primam sententiam in judicio particularly, eaque sententiâ liberae sint á Gehennâ: tamen adhuc superest judicium generale, in quo secundam sententiam accepturae sunt. Quocirca Ecclesia orans, ne in judicio extremo animae illae cadant in obscurum, nevé absorbeantur á tartaro, non orat pro eâ re, quam accepit, sed pro eâ quam acceptura est anima, Bellarmin. ut suprae.Nam etsi animae Purgatorij jam acceperint primam sententiam in judicio particulari, eaque sententiâ liberae sint á Gehennâ: tamen adhuc superest judicium generale, in quo secundam sententiam accepturae sunt. Quocirca Ecclesia orans, ne in judicio extremo animae illae cadant in obscurum, nevé absorbeantur á tartaro, non orat pro eâ re, quam accepit, sed pro eâ quam acceptura est anima, Bellarmin. ut suprae.
For as hthat which shall befall unto all at the day of judgement, is accomplished in every one at the day of his death: so on the other side, whatsoever befalleth the soul of every one at the day of his death, the same is fully accomplished upon the whole man at the day of the general judgement. Whereupon we find, that the Scriptures every where do point out that great day unto us, as the time wherein mercy and forgiveness, rest and refreshing, joy and gladness, redemption and salvation, rewards and crowns shall be bestowed ⟨p. 204⟩upon all Gods children, as in 2. Timoth. 1.16, 18. The Lord give mercy unto the house of Onesiphorus: the Lord grant unto him, that he may find mercy of the Lord in that day. 1. Cor. 1.8. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. Act. 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. 2. Thessal. 1.6, 7. It is a righteous thing with God, to recompense unto you which are troubled, rest with us, when the Lord Jesus shall be revealed from heaven, with his mighty Angels. Philip. 2.16. That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. 1. Thessal. 2.19. For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? 1. Pet. 1. •. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time. 1. Corinth. 5.5. That the spirit may be saved in the day of the Lord Jesus. Ephes. 4.30. Grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption. Luk. 21.28. When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. 2. Timoth. 4.8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day. and Luk. 14.14. Thou shalt be recompensed at the resurrection of the just.
For as hthat which shall befall unto all at the day of judgement, is accomplished in every one at the day of his death: so on the other side, whatsoever befalleth the soule of everie one at the day of his death, the same is fully accomplished upon the whole man at the day of the generall iudgement. Whereupon wee finde, that the Scriptures everie where doe point out that great day unto us, as the time wherein mercie and forgivenesse, rest and refreshing, ioy and gladnesse, redemption and salvation, rewards and crownes shall be bestowed ⟨p. 204⟩upon all Gods children, as in 2. Timoth. 1.16, 18. The Lord give mercie unto the house of Onesiphorus: the Lord grant unto him, that he may finde mercie of the Lord in that day. 1. Cor. 1.8. Who shall also confirme you unto the end, that ye may be blamelesse in the day of our Lord Iesus Christ. Act. 3.19. Repent ye therefore, and be converted, that your sinnes may be blotted out, when the times of refreshing shall come from the presence of the Lord. 2. Thessal. 1.6, 7. It is a righteous thing with God, to recompense unto you which are troubled, rest with us, when the Lord Iesus shalbe revealed from heaven, with his mightie Angells. Philip. 2.16. That I may rejoyce in the day of Christ, that I have not runne in vaine, neyther labou•ed in vaine. 1. Thessal. 2.19. For what is our hope, or joy, or crowne of rejoycing? are not even yee in the presence of our Lord Iesus Christ at his comming? 1. Pet. 1. •. Who are kept by the power of God through faith unto salvation, readie to be revealed in the last time. 1. Corinth. 5.5. That the spirit may be saved in the day of the Lord I•sus. Ephes. 4.30
hQuod enim in die judicij futurū est omnibus, hoc in singulis die mortis impletur. Hieronym. in Joel. cap. 2.Quod enim in die judicij futurū est omnibus, hoc in singulis die mortis impletur. Hieronym. in Ioel. cap. 2.
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 diverse particulars in the prayers themselves that manifestly discover this intention. For there ithe ministers (as the writer ⟨p. 205⟩of the Ecclesiastical Hierarchy reporteth) read those undoubted promises which are recorded in the divine Scriptures of our holy Resurrection: and then devoutly sang such of the sacred Psalms as were of the same subject and argument. And so accordingly in the Roman Missal, the lessons ordained to be read for that time, are taken from 1. Corinth. 15. Behold I tell you a mystery. We shall all rise again, &c. Joh. 5. The hour cometh wherein all that are in the graves shall hear his voice, and they that have done good shall come forth unto the resurrection of life, &c. 1. Thessal. 4. Brethren, we would not have you ignorant concerning them that sleep, that ye sorrow not, as others which have no hope. Joh. 11. I am the resurrection and the life: he that believeth in me, although he were dead, shall live. 2. Maccab. 12. Judas caused a sacrifice to be offered for the sins of the dead, justly and religiously thinking of the Resurrection. Joh. 6. This is the will of my Father that sent me; that every one that seeth the Son, and believeth 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. 14. I heard a voice from heaven, saying unto me: Write, Blessed are the dead which dye in the Lord, from henceforth now, saith the Spirit, that they may rest from their labours; for their works follow them. Wherewith the Sequence also doth agree, beginning
kDies irae, dies illa,
Solvet saeclum in favillâ:
Teste David cum Sibyllâ.
and ending;
Lacrymosa dies illa,
Quâ resurget ex favillâ
⟨p. 206⟩Judicandus homo reus.
Huic ergo parce Deus.
Pie Jesu Domine,
Dona eis requiem.
And that the Church in her Offices for the dead had speciall respect unto this time of the Resurrection: appeareth plainly, both by the portions of Scripture appointed to be read therein, and by diverse particulars in the prayers themselves that manifestly discover this intention. For there ithe ministers (as the writer ⟨p. 205⟩of the Ecclesiasticall Hierarchy reporteth) read those undoubted promises vvhich are recorded in the divine Scriptures of our holy Resurrectiō: and then devoutly sang such of the sacred Psalmes as were of the same subject and argument. And so accordingly in the Romane Missall, the lessons ordained to be read for that time, are taken from 1. Corinth. 15. Behold I tell you a mysterie. Wee shall all rise againe, &c. Ioh. 5. The houre commeth wherein all that are in the graves shall heare his voyce, and they that have done good shall come forth unto the resurrection of life, &c. 1. Thessal. 4. Brethren, we would not have you ignorant concerning them that sleepe, that yee sorrow not, as others which have no hope. Ioh. 11. I am the resurrection and the life: he that beleeveth in me, although he were dead, shall live. 2. Maccab. 12. Iudas caused a sacrifice to be offered for the sinnes of the dead, justly and religiously thinking of the Resurrection. Ioh. 6. This is the will of my Father that sent me; that every one that seeth the Sonne, and beleeveth 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. 14. I heard a voyce from heaven, saying unto me: Write, Blessed are the dead which dye in the Lord, from henceforth now, saith the Spirit, that they may rest from their labours; for their workes follow them. Wherewith the Sequence also doth agree, beginning
kDies irae, dies illa,
Solvet saeclum in favillâ:
Teste David cum Sibyllâ.
and ending;
Lacrymosa dies illa,
Quâ resurget ex favillâ
⟨p. 206⟩
Tertullian in his book de Monogamiâ (which he wrote after he had been infected with the heresy of the Montanists) speaking of the prayer of a widow for the soul of her deceased husband, saith that lshe requesteth refreshing for him, and a portion in the first resurrection. Which seemeth to have some tang of the error of the Millenaries (whereunto not mTertullian only with his nProphet Montanus, but oNepos also, and pLactantius, and diverse other Doctors of the Church did fall) who misunderstanding the prophecy in the 20. of the Revelation, imagined that there should be a first resurrection of the just that should reign here a thousand years upon earth, and after that a second resurrection of the wicked, at the day of the general judgement. Yet in a certain Gothic Missal I meet with two several exhortations made unto the people, to pray after the self same form. the one, that God would qvouchsafe 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 rhe would place in rest, the spirits of their friends which were gone before them in the Lords peace, and raise them up in the part of ⟨p. 207⟩the first resurrection. Which how it may be excused otherwise then by saying, that at the general resurrection sthe dead in Christ shall rise fi•st, and then the wicked shall be raised after them; and by referring the first resurrection unto the tresurrection of the just which shall be at that day: I cannot well resolve. For certain it is, that the first resurrection spoken of in the 20. chapter of the Revelation of S. John, is the resurrection of the soul from the death of sin and error in this world; as the second is the resurrection of the body, out of the dust of the earth, in the world to come. both whi•h be distinctly laid down by our Saviour in the fifth chapter of the Gospel of S. John: the first in the 25. verse; The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. the second in the 28. and 29. Marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation:
Tertullian in his booke de Monogamiâ (which hee wrote after hee had beene infected with the heresie of the Montanists) speaking of the prayer of a widow for the soule of her deceased husband, saith that lshe requesteth refreshing for him, and a portion in the first resurrection. Which seemeth to have some tang of the error of the Millenaries (whereunto not mTertullian onely with his nProphet Montanus, but oNepos also, and pLactantius, and diverse other Doctors of the Church did fall) who misunderstanding the prophecie in the 20. of the Revelation, imagined that there should be a first resurrection of the just that should raigne here a thousand yeares upon earth, and after that a second resurrection of the wicked, at the day of the general judgement. Yet in a certaine Gotthicke Missall I meet with two severall exhortations made unto the people, to pray after the selfe same forme. the one, that God would qvouchsafe to place in the bosome of Abraham the soules of those that be at rest, and admit them unto the part of the first resurrectiō: the other (which I find elsewhere also repeated in particular) that rhe would place in rest, the spirits of their friends which were gone before them in the Lords peace, and rayse them up in the part of ⟨p. 207⟩the first resurrection. Which how it may be excused otherwise then by saying, that at the generall resurrection sthe dead in Christ shall rise fi•st, and then the wicked shall be raysed after them; and by referring the first resurrection unto the tresurrection of the just which shall be at that day: I cannot well resolve. For certaine it is, that the first r•surrection spoken of in the 20. chapter of the Revelation of S. Iohn, is the resurection of the soule from the death of sinne and error in this world; as the second is the resurrection of the bodie, out of the dust of the earth, in the world to come. both whih be distinctly layd down by our Saviour in the fift chapter of the Gospell of S. Iohn: the first in the 25. verse; The houre is comming, and now is, when the dead shall heare the voyce of the Sonne of God, and they that heare shall live. the second in the 28. and 29. Marveile not at this: for the houre is comming, in which all that are in the graves shall heare his voyce, and shall come forth, they that have done good unto the resurrection of life, and they that have done evill unto the resurrection of damnation:
lEnimveró & pro animâ ejus orat, & refrigerium interim ad postulat ei, & in primâ resurrectione consortium. Tertull. de Monogam. cap. 10.
mId de Resurrect. carnis, c. 25.
nId. advers. Marcion. lib. 3. cap. ult.
oSicut Nepos docuit, qui primam justorum resurrectionē, & secundam imp•orum confinxit. Gennad. de Ecclesiast. dogmat. cap. 55.Sicut Nepos docuit, qui primam justorum resurrectionē, & secundam imp•orum confinxit. Gennad. de Ecclesiast. dogmat. cap. 55.
pLactant. Institut. divin. li. 7. cap. 21.24. et 26.
qQuiescentiū animas in sinu Abrahae collocare dignetur, & in partem primae resurrectionis admittat. Missal. Gottic. tomo 6. Biblioth. Patr edit. Paris. an. 1589 col. 251.Quiescentiū animas in sinu Abrahae collocare dignetur, & in partem primae resurrectionis admittat. Missal. Gottic. tomo 6. Biblioth. Patr edit. Paris. an. 1589 col. 251.
rDeū judicem universitatis, Deū coelestium & terrestrium & i•fernorū, fratres dilectissimi, deprecemur pro spiritibus charorum nostrorum, qui nos in •ominicâ pace praecesserunt; ut cos Dominus in requie collocare dignetur, & in part pr•mae resurrectionis resuscitet. Ibid. col. 257. Gr•gor. Oper. tom. 5. col. 228. edit. Paris. Preces. Eccl••iast. á Georg. Cassandro collect. pag. 385. Operum.Deū judicem universitatis, Deū coelestium & terrestrium & i•fernorū, fratres dilectissimi, deprecemur pro spiritibus charorum nostrorum, qui nos in •ominicâ pace praecesserunt; ut cos Dominus in requie collocare dignetur, & in parte pr•mae resurrectionis resuscitet. Ibid. col. 257. Gr•gor. Oper. tom. 5. col. 228. edit. Paris. Preces. Eccliast. á Georg. Cassandro ollect. pag. 385. Operum.
And to this general resurrection and to the judgement of the last day, had the Church relation in her prayers: some patterns whereof it will not be amiss to exhibit here, in these examples following▪uAlthough the condition of death brought in upon mankind doth make our hearts and minds heavy: yet by the gift of thy clemency we are raised up with the hope of future immortality; and being mindful of eternal salvation, are not ⟨p. 208⟩afraid to sustain the loss of this light. For by the benefit of thy grace life is not taken away to the faithful, but changed: and the souls being freed from the prison of the body, abhor things mortal, when they attain unto things eternal. Wherefore we beseech thee, that thy servant N. being placed in the tabernacles of the blessed, may rejoice that he hath escaped the straits of the flesh, and in the desire of glorification expect with confidence the day of Judgement. xThrough Jesus Christ our Lord. whose holy passion we celebrate without doubt for immortal and well resting souls: for them especially, upon whom thou hast bestowed the grace of the second birth; who by the example of the same Jesus Christ our Lord have begun to be secure of the resurrection. For thou who hast made the things that were not, art able to repair the things that were: and hast given unto us evidences of the resurrection to come, not only by the doctrine of the Prophets and Apostles, but also by the resurrection of the same thy only begotten Son our Redeemer. yO God, who art the Creator and maker of all things, and who art the bliss of thy Saints; grant unto us who make request unto thee, that the spirit of our brother, who is loosed from the knot of his body, may be presented in the blessed resurrection of thy Saints. zO almighty and merciful God, we do entreat ⟨p. 209⟩thy clemency, forasmuch as by thy judgement we are borne and make an end; that thou wilt receive into everlasting rest the soul of our brother, whom thou of thy piety hast commanded to pass from the dwelling of this world, and permit him to be associated with the company of thine elect, that together with them he may remain in everlasting bliss without end. aEternal God, who in Christ thine only begotten son our Lord hast given unto us the hope of a blessed Resurrection;
And to this generall resurrection and to the judgement of the last day, had the Church relation in her prayers: some patternes whereof it will not be amisse to exhibit here, in these examples following▪uAlthough the condition of death brought in upon mankinde doth make our hearts and mindes heavy: yet by the gift of thy clemencie we are raised up with the hope of future immortalitie; and being mindfull of eternall salvation, are not ⟨p. 208⟩afraid to sustaine the losse of this light. For by the benefite of thy grace life is not taken away to the faithful, but changed: and the soules being freed from the prison of the body, abhorre things mortall, when they attaine unto things eternall. Wherefore we beseech thee, that thy servant N. being placed in the tabernacles of the blessed, may rejoyce that he hath escaped the straytes of the flesh, and in the desire of glorification expect with confidence the day of Iudgement. xThrough Iesus Christ our Lord. whose holy passion we celebrate without doubt for immortall and well resting soules: for them especially, upon whom thou hast bestowed the grace of the second birth; who by the example of the same Iesus Christ our Lord have begunne to be secure of the resurrection. For thou vvho hast made the things that were not, art able to repaire the things that were: and hast given unto us evidences of the resurrection to come, not onely by the doctrine of the Prophets and Apostles, but also by the resurrection of the same thy onely begotten Sonne our Redeemer. yO God, who art the Creator and maker of all things, and vvho art the blisse of thy Saincts; grant unto us who make request unto thee, that the spirit of our brother, who is loosed from the knott of his body, may bee presented in the blessed resurrection of thy Saincts. zO almightie and mercifull God, vve doe intreat ⟨p. 209⟩thy clemency, forasmuch as by thy judgement we are borne and make an end; that thou wilt receive into everlasting rest the soule of our brother, whom thou of thy piety hast commanded to passe from the dwelling of this world, and permit him to be associated with the company of thine elect, that together with them he may remaine in everlasting blisse without end. a
uQuamvis humano generi mortis illata conditio pectora nostra mentesque contristet; tamen clementiae tuae dono spe futurae immortalitatis erigimur, ac memores salutis aeternae, non timemus lucis hujus sustinere jacturā. quoniam beneficio gratiae tuae fidelibus vita non tollitur, sed mutatur: atque animae corporeo ergastulo liberatae, horrent mortalia, dumb immortalia consequuntur Unde quaesumus, ut famulus •uus N. in tabe•naculis beatorum constitutus, evasisse see carnales glorietur angustias, diemque judicij cum fiduciâ voto glorificationis expectet. Pr•f•t antiqu edit. Colon. a•. 1530. num. 106. Tom. 2. Liturgi•. Pamel. pag. 608. & Tom. 5. Oper. G•egorij. edit. Paris. col. 233. Habetur & prior Praefat. huius pars in M•ssâ Ambro•ianâ, tomo 1. Liturg. Pamel. pag. 450.451. posterior in alterâ praefat. ibid. pag. 449. & Oper. Gregor. col 232 a.Quamvis humano generi mortis illata conditio pectora nostra mentesque contristet; tamen clementiae tuae dono spe futurae immortalitatis erigimur, ac memores salutis aeternae, non timemus lucis hujus sustinere jacturā. quoniam beneficio gratiae tuae fidelibus vita non tollitur, sed mutatur: atque animae corporeo ergastulo liberatae, horrent mortalia, dum immortalia consequuntur Vnde quaesumus, ut famulus •uus N. in tabe•naculis beatorum constitutus, evasisse se carnales glorietur angustias, diemque iudicij cum fiduciâ voto glorificationis expectet. Pr•f•t antiqu edit. Colon. a•. 1530. num. 106. Tom. 2. Liturgi•. Pamel. pag. 608. & Tom. 5. Oper. G•egorij. edit. Paris. col. 233. Habetur & prior Praefat. huius pars in M•ssâ Ambro•ianâ, tomo 1. Liturg. Pamel. pag. 450.451. posterior in alterâ praefat. ibid. pag. 449. & Oper. Gregor. col 232 a.
xPer Christū Dominum nostrum. Cujus sacram passionem pro immortalibus & been quiescentibus animabus sine dubio celebramus: pro his praecipue, quibus secundae nativitatis gratiam praestitisti; qui exemplo ejusdem Jesu Christi Domini nostri coeperunt esse de resurrectione securi. Quippè qui fecisti quae non erant, potes reparare quae fuerant: & resurrectionis futurae nobis documenta non solùm per Propheticam & Apostolicam doctrinam, sed per ejusdem unigeniti tui Redemptoris nostri resurrectionem dedisti. Praesat. antiqu. 112. & 107. Gimold. Sacramentar. tom. 2. Liturg. Pamel pag 460.461 & tom. 5. Oper. Gregor. col. 235.
Archbishop of Armagh.
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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.
and everlasting God, vouchsafe to place the body and the soule and the spirit of thy servant N.
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Resurrectionē faciat defunctis vestris in die novissimo; & dignos faciat illos regno incorruptibili Spiritus sanctus Missa Angamaliensis ex Sy•iaco convers in Itinerar. Alexij. Menesij.
zTe quaeso; summe Deus, ut charissimos juvenes maturâ resurrectione suscites & resuscites; ut immaturū hunc vitae istius cursū maturâ resurrectione compenses. Ambros. de obit Valentin•ani: in ipso fine.Te quaeso; summe Deus, ut charissimos juvenes maturâ resurrectione suscites & resuscites; ut immaturū hunc vitae istius cursū maturâ resurrectione compenses. Ambros. de obit Valentin•ani: in ipso fine.
aNullā laesionē sustineant animae eorū; sed cùm magnus ille dies resurrectionis ac remunerationis advenerit, resuscitare eos digneris, Domine, unâ eū Sanctis & electis tuis. Alcuin Offi• per f•rias; Oper. col 228 Prece•. Eccl•siast. á Georg. Cassan•ro colle•t. pag. •84 oper.Nullā laesionē sustineāt animae eorū; sed cùm magnus ille dies resurrectionis ac remunerationis advenerit, resuscitare eos digneris, Domine, unâ eū Sāctis & electis tuis. Alcuin Offi• per f•rias; Oper. col 228 Prece•. Eccl•siast. á Georg. Cassan•ro colle•t. pag. •84 oper.
bOmnipotens sempiterne Deus, collocare dignare corpus & animā & spiritū famuli tui N. in sinibus Abrahae, Isaac, & Jacob; ut cùm dies agnitionis tuae venerit, inter sanctos & electos tuos eū resuscitari praecipias G•imola Sacrament. tom. 2. Liturgi• Pamel. pag. 456.457. Habetur eadem o•atio in Missali Romano nondùm reformato (nam in novo ex de•reto Con•ilij ••ridentini restituto nusquā com•are• ) corporis ta•tùm mention omissâ: & tomo 5. oper. Gregorij edit. Paris. an. 1605. col. 234. corporis simul & spiritus nominibus praetermissis.Omnipotens sempiterne Deus, collocare dignare corpus & animā & spiritū famuli tui N. in sinibus Abrahae, Isaac, & Iacob; ut cùm dies agnitionis tuae venerit, inter sanctos & electos tuos eū resuscitari praecipias G•imola Sac•am•nt. tom. 2. Liturgi• Pamel. pag. 456.457. Habetur eadem o•atio in Missali R•mano nondùm reformato (nam in novo ex de•reto Con•ilij ••ridentini restituto nusquā com•are• ) corporis ta•tùm mentione omissâ: & tomo 5. oper. Gregorij edit. Paris. an. 1605. col. 234. corporis simul & spiritus nominibus praetermissis.
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Gaudet Deus orari, etiam pro his, quae alioqui facturus esset. Decreverat enim Deus post peccatum Adae, carnem sumere; decrevitque tempus, quo venturus erat: & gratae illi fuerunt orationes Sanctorū pro sua incarnation•, & adven•u orantium Decrevit etiam Deus omni peccatori poenitenti veniā dare & tamen grata est illi oratio, quâ vel ipse poenitens pro se, vel aliu• pro illo o•at, ut ejus poenitentiā Deus acceptare dignetur. Decrevit etiam Deus, & promisit Ecclesiā •uā non deserere, & Concilijs legit•mè congregatis adesse: & tamen grata est Deo o•atio, & hymni, quibus ejus praese•tia, & favor, & gratia ipsi Concilio, & Ecclesiae implora•ur. Io•. Medin. de Poe•it. tra•t. 6. quaest. 6. Codicis de Oratione.
. Grieve not the holy spirit of God, whereby yee are sealed unto the day of redemption.
Eternall God, vvho in Christ thine only begotten sonne our Lord hast given unto us the hope of a blessed Resurrection;
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Per Christū Dominum nostrum. Cujus sacram passionem pro immortalibus & bene quiescentibus animabus sine dubio celebramus: pro his praecipue, quibus secundae nativitatis gratiam praestitisti; qui exemplo ejusdem Iesu Christi Domini nostri coeperunt esse de resurrectione securi. Quippè qui fecisti quae non erant, potes reparare quae fuerant: & resurrectionis futurae nobis documenta non solùm per Propheticam & Apostolicam doctrinam, sed per ejusdem unigeniti tui Redemptoris nostri resurrectionem dedisti. Praesat. antiqu. 112. & 107. G•imold. Sacramentar. tom. 2. Liturg. Pamel pag 460.461 & tom. 5. Oper. Gregor. col. 235.
yDeus, qui universorū es Creator & conditor, quique tuorum es beatitudo Sanctorum; praesta nobis petentibus, ut spiritum fratris nostri corporis nexibus absolutum in beatâ resurrectione facias praesentari. Prec. Ecclesiast Cassandr. Oper. pag. 385. Tom. 5. Gregor. col. 228 e.Deus, qui universorū es Creator & conditor, quique tuorum es beatitudo Sanctorum; praesta nobis petentibus, ut spiritum fratris nostri corporis nexibus absolutum in beatâ resurrectione facias praesentari. Prec. Ecclesiast Cassandr. Oper. pag. 385. Tom. 5. Gregor. col. 228 e.
zOmnipotens & misericors Deus, tuam deprecamur. clementiam, quia judicio tuo & nascimur & finimur; ut animam fratris nostri, quem tua pietas de incolatu hujus mundi transue praecepit, in requiem aeternam suscipias, & in consortio electorum tuorum in resurrectione sociari permittas, ut in aeternâ beatitudine unâ cum illis sine fine permaneat. Alcuin. Offic. per f•rias, Oper. pag. 230.231. collat. cum simili, tomo 5. Gregor, col. 228. c. d. & in Operib. Cassandr. pag. 385.
aAeterne Deus, qui nobis in Christo unigenito filio tuo Domino nostro spem beatae Resurrectionis concessist•; praesta, quaesumus, ut animae, pro quibus hoc sacrificium redemptionis nostrae tuae offerimus majestati, ad beatae resurrectionis requiem, te miserante, cum sanctis tuis pervenire mereantur. Praefat. antiqu. 110. edit. Colon. an. 1530. Tom. 2. Liturg. Pamelij pag. 609. Tom. 5. Gr•gor. col. 236. e.
