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.
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 implora•ur. Jo•. Medin. de Poe•it. tra•t. 6. quaest. 6. Codicis de Oratione.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.
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.
grant, we beseech thee, that the souls, for which we offer this sacrifice of our redemption unto thy Majesty, may of thy mercy attain unto the rest of a blessed resurrection with thy Saints. bLet this communion, we beseech thee O Lord, purge us from sin; and give unto the soul of thy servant N. a portion in the heavenly joy, that being set apart before the throne of the glory of thy Christ with those that are upon the right hand, it may have nothing common with those that are upon the left. cThrough Christ our Lord. At whose coming, when thou shalt command both the peoples to appear, command thy servant also to be severed from the number of the evil. and grant unto him, that he may both escape the flames of everlasting punishment, and obtain the rewards of a righteous life. &c.
grant, we beseech thee, that the soules, for which we offer this sacrifice of our redemption unto thy Majestie, may of thy mercy attaine unto the rest of a blessed resurrection with thy Saincts. bLet this communion, we beseech thee O Lord, purge us from sinne; and give unto the soule of thy servant N. a portion in the heavenly joy, that being set apart before the throne of the glory of thy Christ with those that are upon the right hand, it may have nothing common with those that are upon the left. cThrough Christ our Lord. At whose comming, when thou shalt command both the peoples to appeare, command thy servant also to be severed from the number of the evill. and grant unto him, that he may both escape the flames of everlasting punishment, and obtaine the rewards of a righteous life. &c.
bHaec nos communio, quaesumus Domine, purget á crimine: & animae famuli tui N. coelestis gaudij tribuat consortium, ut ante thronum gloriae Christi tui segregata cum dextris, nihil commune habeat cum sinistris. Tom. 5 Gregor. col 33. c.
cPer Christum Dominum nostrum. In cujus adventu, cùm geminam jusseris sister plebem, jubeas et famulum tuum á numero discerni malorum. Quem unâ tribuas poenae aeternae evadere flammas, & justae potiùs adipisci praemia vitae. &c. Offic. Ambrosian. tomo 1. Liturgic. Pamel pag 450.Per Christum Dominum nostrum. In cujus adventu, cùm geminam jusseris sist•re plebem, jubeas et famulum tuum á numero discerni malorum. Quem unâ tribuas poenae aeternae evadere flammas, & justae potiùs adipisci praemia vitae. &c. Offic. Ambrosian. tomo 1. Liturgic. Pamel pag 450.
In these, and other prayers of the like kind, we may descry evident footsteps of the primary intention of the Church in her supplications for the dead: which was, that the whole man (not the soul separated only) might receive public remission of sins, & a solemn ⟨p. 210⟩acquittal in the judgement of that great day; and so obtain both a full escape from all the consequences of sin (d the last enemy being now destroyed, and death swallowed up in victory) and a perfect consummation of bliss and happiness. all which are comprised in that short prayer of S. Paul for Onesiphorus (though made for him while he was alive:) eThe Lord grant unto him, that he may find mercy of the Lord in that day. Yea diverse prayers for the dead of this kind are still retained in the Roman Offices: of which the great Spanish Doctor Johannes Medina thus writeth. fAlthough I have read many prayers for the faithful deceased, which are contained in the Roman Missal; yet have I read in none of them, that the Church doth petition, that they may more quickly be freed from pains: but I have read that in some of them petition is made, that they may be freed from everlasting pains. For beside the common prayer that is used in the Mass for the Commemoration of all the faithful deceased, that Christ would free them from the mouth of the Lion, that Hell may not swallow them up, and that they may not fall into the place of darkness: this prayer is prescribed for the day wherein the dead did depart out of this life. gO God, whose property is always to have mercy and to spare; we most humbly beseech thee for the soul of thy servant N. which this day thou hast commanded to depart out of this world: that thou mayst not deliver it into the hands of the enemy, nor forget it finally; but command it to be received by the holy Angels, and brought unto the country of Paradise: that because he hath trusted and believed in thee, he may ⟨p. 211⟩not sustain the pains of Hell, but possess joys everlasting. which is a direct prayer, that the soul of him which was then departed might immediately be received into Heaven, and escape not the temporary pains of Purgatory, but the everlasting pains of Hell.
In these, and other prayers of the like kind, we may descry evident footsteps of the primarie intention of the Church in her supplications for the dead: which was, that the whole man (not the soule separated only) might receive publick remission of sinnes, & a solemne ⟨p. 210⟩acquitall in the judgement of that great day; and so obtaine both a full escape from all the consequences of sinne (d the last enemie being now destroyed, and death swallowed up in victory) and a perfect consummation of blisse and happinesse. all which are comprised in that short prayer of S. Paul for Onesiphorus (though made for him while he was alive:) eThe Lord grant unto him, that he may finde mercie of the Lord in that day. Yea diverse prayers for the dead of this kinde are still retained in the Romane Offices: of which the great Spanish Doctor Iohannes Medina thus writeth. fAlthough I have read manie prayers for the faithfull deceased, which are contayned in the Romane Missall; yet have I read in none of them, that the Church doth petition, that they may more quickly be freed from paines: but I have read that in some of them petition is made, that they may be freed from everlasting paines. For beside the common prayer that is used in the Masse for the Commemoration of all the faithfull deceased, that Christ would free them from the mouth of the Lion, that Hell may not swallow them up, and that they may not fall into the place of darknesse: this prayer is prescribed for the day wherin the dead did depart out of this life. gO God, vvhose propertie is alwayes to have mercie and to spare; vve most humbly beseech thee for the soule of thy servant N. which this day thou hast commanded to depart out of this world: that thou mayst not deliver it into the hands of the enemy, nor forget it finally; but command it to be received by the holy Angels, and brought unto the country of Paradise: that because he hath trusted and beleeved in thee, he may ⟨p. 211⟩not sustain the paines of Hell, but possesse joyes everlasting. which is a direct prayer, that the soule of him which was then departed might immediatly be received into Heaven, and escape not the temporarie paines of Purgatorie, but the everlasting paines of Hell.
fEtsi quamplures orations fidelium defunctorum legerim, quae in Missali Romano continentur; in nullâ tamen earum legi, per Ecclesiam pe•i, ut citiùs á poenis liberentur: legi tamē in nonnullis peti, ut, ab aeternis poenis liberentur. Jo. Medin. in Codice de Oratione, quaest. 6.Etsi quamplures orationes fidelium defunctorum legerim, quae in Missali Romano continentur; in nullâ tamen earum legi, per Ecclesiam pe•i, ut citiùs á poenis liberentur: legi tamē in nonnullis peti, ut, ab aeternis poenis liberentur. Io. Medin. in Codice de Oratione, quaest. 6.
gDeus, cui propriū est misereri semper & parcere; te supplices exoramus pro animâ famuli tui N. quam hodie de hoc seculo migrare jussisti: ut non tradas eam in manus inimici, neque obliviscaris in finem; sed jubeas eam á sanctis Angelis suscipi, & ad patriam paradisi perduci: ut qu•a in te speravit & credidit, non poenas inferm sustineat, sed gaudia aeterna possideat. Orat. in die obitus s•u d•positionis •efuncti: in Missali Romano reformato.Deus, cui propriū est misereri semper & parcere; te supplices exoramus pro animâ famuli tui N. quam hodie de hoc seculo migrare jussisti: ut non tradas eam in manus inimici, neque obliviscaris in finem; sed jubeas eam á sanctis Angelis suscipi, & ad patriam paradisi perduci: ut qu•a in te speravit & credidit, non poenas inferm sustineat, sed gaudia aeterna possideat. Orat. in die obitus s•u d•positionis •efuncti: in Missali Romano reformato.
for howsoever the new reformers of the Roman Missal have put in here poenas inferni (under the generality peradventure of the term of the pains of hell intending to shroud their Purgatory, which they would have men believe to be one of the lodges of Hell) yet in the hold Missal, which Medina had respect unto, we read expressly poenas aeternas, everlasting pains; which by no construction can be referred unto the pains of Purgatory. and to the same purpose, in the book of the Ceremonies of the Church of Rome, at the exequies of a Cardinal, a prayer is appointed to be read; that by the assistance of Gods grace he might iescape the judgement of everlasting revenge, who while he lived was marked with the seal of the holy Trinity.
for howsoever the new reformers of the Romane Missall have put in here poenas inferni (under the generalitie peradventure of the terme of the paines of hell intending to shrowde their Purgatorie, which they would have men beleeve to be one of the lodges of Hell) yet in the hold Missall, which Medina had respect unto, we reade expressely poenas aeternas, everlasting paines; which by no construction can be referred unto the paines of Purgatorie. and to the same purpose, in the book of the Ceremonies of the Church of Rome, at the exequies of a Cardinall, a prayer is appointed to be read; that by the assistance of Gods grace he might iescape the judgement of everlasting revenge, who while he lived was marked with the seale of the holy Trinity.
hMissal. Rom. edit. Paris. an. 1529.
iGratiâ tuâ illi succurrente, mereatur judicium evadere ultionis aeternae, qui dum víveret insignitus est signaculo sanctae Trinitatis Lib. 1. sacr. Ceremoniar. Rom. Eccles sect. 15. ca. 1. fol. 152. b. edit. Colon. an. 1574.
Again, kthere be other prayers (saith Medina) wherein petition is made, that God would raise the souls of the dead in their bodies unto bliss at the day of judgement. Such, for example, is that which is found in the Roman Missal. lAbsolve, we beseech thee O Lord, the soul of thy servant from all the bond of his sins: that in the glory of the resurrection, being raised among thy saints and elect, he may breath again, or be refreshed. ⟨p. 212⟩and that other in the Roman Pontifical. mO God, unto whom all things do live, and unto whom our bodies in dying do not perish, but are changed for the better; we humbly pray thee, that thou wouldest command the soul of thy servant N. to be received by the hands of thy holy Angels, to be carried into the bosom of thy friend the Patriarch Abraham, and to be raised up at the last day of the great judgement: & whatsoever faults by the deceit of the Devil he hath incurred, do thou of thy pity and mercy wash away by forgiving them. Now forasmuch as it is most certain, that all such as depart in grace (as the Adversaries acknowledge that all in Purgatory do) are sure to escape Hell, and to be raised up unto glory at the last day: Medina perplexeth himself exceedingly in according these kind of prayers with the received grounds of Purgatory; and after much agitation of the business too and fro, at last resolveth upon one of these two desperate conclusions. that touching these nprayers which are made in the Church for the dead, it may first of all be said, that it is not necessary to excuse them all from all unfitness. For many things are permitted to be read in the Church, which although they be not altogether true, nor altogether fit, yet serve for the stirring up and increasing the devotion of the faithful. Many such things ⟨p. 213⟩(saith he) we believe are contained in the histories that be not sacred, and in the Legends of the Saints, and in the opinions and writings of the Doctors: all which are tolerated by the Church in the mean time, while there is no question moved of them, and no scandal ariseth from them. And therefore it is no marvel, that somewhat not so fit should be contained in the foresaid prayers, and be tolerated in the Church: seeing such prayers were made by private persons, not by Councils, neither were approved at all by Councils.
Againe, kthere be other prayers (saith Medina) wherein petition is made, that God would raise the soules of the dead in their bodies unto blisse at the day of judgement. Such, for example, is that which is found in the Romane Missall. lAbsolve, vvee beseech thee O Lord, the soule of thy servant from all the bond of his sinnes: that in the glory of the resurrection, being raysed among thy saincts and elect, hee may breath againe, or bee refreshed. ⟨p. 212⟩and that other in the Romane Pontificall. mO God, unto whom all things doe live, and unto whom our bodies in dying do not perish, but are changed for the better; we humbly pray thee, that thou wouldest command the soule of thy servant N. to be received by the hands of thy holy Angells, to be carried into the bosome of thy friend the Patriarch Abraham, and to be raysed up at the last day of the great judgement: & whatsoever faults by the deceit of the Divel he hath incurred, do thou of thy pitie and mercy wash away by forgiving them. Now forasmuch as it is most certaine, that all such as depart in grace (as the Adversaries acknowledge that all in Purgatorie doe) are sure to escape Hell, and to be raysed up unto glorie at the last day: Medina perplexeth himselfe exceedingly in according these kinde of praiers with the received grounds of Purgatorie; and after much agitation of the businesse too and fro, at last resolveth upon one of these two desperate conclusions. that touching these npraiers which are made in the Church for the dead, it may first of all be said, that it is not necessary to excuse them all from all unfitnesse. For many things are permitted to be read in the Church, which although they be not altogether true, nor altogether fit, yet serve for the stirring up and increasing the devotion of the faithfull. Many such things ⟨p. 213⟩(saith he) we beleeve are contayned in the histories that be not sacred, and in the Legends of the Saincts, and in the opinions and writings of the Doctors: all which are tolerated by the Church in the meane time, while there is no question moved of them, and no scandall ariseth from them. And therefore it is no marvaile, that somewhat not so fitt should be contayned in the foresaid prayers, and be tolerated in the Church: seeing such prayers were made by private persons, not by Councells, neyther vvere approved at all by Councells.
kSunt aliae orationes, in quibus petitur, ut Deus animas defunctorū in corporibus ad beatitudinem in die judicii suscitet Jo. Medin. ut suprà.Sunt aliae orationes, in quibus petitur, ut Deus animas defunctorū in corporibus ad beatitudinem in die judicii suscitet Io. Medin. ut suprà.
lAbsolve, quaesumus Domine, animam famuli tui ab omni vinculo delictorum: ut in resurrectionis gloriâ, inter sanctos & electos tuos resuscitatus respiret. Orat. p•o defunct. in Missali Romano, v•tere & novo. nec non in Gregorij Sacramentario, tom. 2. Liturgic. Pam•lij, •ag. 386. & tom. 5. oper. Gregor edi•. Paris. col. 229, 230. Similis etiam oratiuncula habetur in G•egorij Antiphonario, pag. 175. Pamel••, col. 62. ed••. Paris Erue Domine animas eorum ab omni vinculo delictorum: ut in resurrectionis gloriâ inter sanctos tuos resuscitari mereantur.Absolve, quaesumus Domine, animam famuli tui ab omni vinculo delictorum: ut in resurrectionis gloriâ, inter sanctos & electos tuos resuscitatus respiret. Orat. p•o d•funct. in Missali Ro•ano, v•tere & novo. nec non in Gregorij Sacramentario, tom. 2. Liturgic. Pam•lij, •ag. 386. & tom. 5. oper. Gregor edi•. Paris. col. 229, 230. Similis etiam oratiuncula habetur in G•egorij Antiphonario, pag. 175. Pamel••, col. 62. ed••. Paris Erue Domine animas eorum ab omni vinculo delictorum: ut in resurrectionis gloriâ inter sanctos tuos resuscitari mereantur.
mDeus, cui omnia vivunt, & cui non pereunt moriendo corpora nostra, sed mutantur in melius; te supplices deprecamur, ut suscipi jubeas animā famuli tui N. per manus sanctorum Angelorū tuorū deducendā in sinū amici tui Abrahae Patriarchae, resuscitandamque in novissimo judicij magni die: & quicquid vitiorum, Diabolo fallente, contraxit, tu pius & misericors abluas indulgendo. Pontifical. Roman. Clem. VIII. jussu edit. Romae an. 1595. pag. 685. & Venet. an. 1572. fol. 226.
And we easily do believe indeed, that their Offices and Legends are fraught not only with untrue and unfit, but also with far worse stuff: neither is this any news unto us. Agobardus Bishop of Lions complained about 800. years ago, that the Antiphonary used in his Church had omany ridiculous and fantastical things in it: and that he was fain pto cut off from thence such things as seemed to be either superfluous, or light, or lying, or blasphemous. The like complaint was made not long since by Lindanus, of the Roman Antiphonaries and Missals: qwherein not only apocryphal tales (saith he) out of the Gospel of Nicodemus and other toys are thrust in; but the very secret prayers themselves are defiled with most foul faults. But now that we have the rRoman Missal restored according to the decree of the Council of Trent, set out by the command of Pius V. and revised again by the authority of Clemens VIII. I doubt much whether our Romanists will allow the Censure which their Medina hath given of the prayers contained therein. And therefore if this will not please ⟨p. 214⟩them, he hath another answer in store: of which though his country man sMendoza hath given sentence, that it is indigna viro Theologo, unworthy of any man that beareth the name of a Divine; yet such as it is, you shall have it. Supposing then, that the Church hath no intention to pray for any other of the dead, but those that are detained in Purgatory: this he delivereth for his second resolution. tThe Church knowing that God hath power to punish everlastingly those souls, by which, when they lived, he was mortally offended; and that God hath not tied his power unto the Scriptures, and unto the promises that are contained in the Scripture (forasmuch as he is above all things, and a• omnipotent after his promises, as if he had promised nothing at all:) therefore the Church doth humbly pray God, that he would not use this his absolute omnipotency against the souls of the faithful, which are departed in grace; therefore she doth pray that he would vouchsafe to free them from everlasting pains, and from revenge and the judgement of condemnation, and that he would be pleased to raise them up again with his Elect. But leaving our Popish Doctors with their profound speculations of the not limiting of Gods power by the Scriptures, and the promises which he hath made unto us therein:
And we easily doe beleeve indeed, that their Offices and Legends are fraught not only with untrue and unfit, but also with farre worse stuffe: neyther is this any newes unto us. Agobardus Bishop of Lions complayned about 800. yeares agoe, that the Antiphonary used in his Church had omany ridiculous and phantasticall things in it: and that hee was faine pto cut off from thence such things as seemed to be eyther superfluous, or light, or lying, or blasphemous. The like complaint was made not long since by Lindanus, of the Romane Antiphonaries and Missals: qwherein not only apocryphall tales (saith he) out of the Gospell of Nicodemus and other toyes are thrust in; but the very secret prayers themselves are defiled with most foule faults. But now that wee have the rRomane Missall restored according to the decree of the Councell of Trent, set out by the command of Pius V. and revised againe by the authoritie of Clemens VIII. I doubt much whether our Romanists will allow the Censure which their Medina hath given of the praiers contained therein. And therefore if this will not please ⟨p. 214⟩them, he hath another answer in store: of which though his country man sMendoza hath given sentence, that it is indigna viro Theologo, unworthy of any man that beareth the name of a Divine; yet such as it is, you shall have it. Supposing then, that the Church hath no intention to pray for anie other of the dead, but those that are detayned in Purgatorie: this he delivereth for his second resolution. tThe Church knowing that God hath power to punish everlastingly those soules, by which, when they lived, he was mortally offended; and that God hath not tyed his power unto the Scriptures, and unto the promises that are contayned in the Scripture (forasmuch as he is above all things, and a• omnipotent after his promises, as if he had promised nothing at all:) therefore the Church doth humbly pray God, that he would not use this his absolute omnipotencie against the soules of the faithfull, which are departed in grace; therefore shee doth pray that he would vouchsafe to free them from everlasting paines, and from revenge and the judgement of condemnation, and that he would be pleased to rayse them up againe with his Elect. But leaving our Popish Doctors with their profound speculations of the not limiting of Gods power by the Scriptures, and the promises which he hath made unto us therein:
oMulta ridiculosa et phantastica. Agobard. ad Cantores Jugdunens de Correct. Antiphonarij, pag. 396. edit. Paris.Multa ridiculosa et phantastica. Agobard. ad Cantores Iugdunens de Correct. Antiphonarij, pag. 396. edit. Paris.
pHâc de causâ & Antiphonarium pro viribus nostris magnâ ex parte correximus: amputatis his, quae vel superflua, vel levia, vel mendacia, aut blasphema videbantur. Id. ibid. pag. 392.
qUbi non apocrypha modó ex Evang. Nicodemi & aliis nugis sunt infarta; sed ipsae adeò secretae preces (imo ipse, prò pudor & dolour, Canon & varians & redundans) sunt mendis turpissimis conspurcatae. Will. Lindan de opt. gen. interpr. script. lib. 3. ca. 3.Vbi non apocrypha modó ex Euang. Nicodemi & aliis nugis sunt infarta; sed ipsae adeò secretae preces (imo ipse, prò pudor & dolor, Canon & varians & redundans) sunt mendis turpissimis conspurcatae. Wil. Lindan de opt. gen. interpr. script. lib. 3. ca. 3.
rMissale Romanum ex decreto sacrosancti Concilii Tridentini restitutum, Pij V. Pont. Max jussu editum, & Clementis VIII. auctoritate recognitum. Rom. an. 1604. Paris. 1605.
tSciens Ecclesia Deum potestatem habere puniendi aeternaliter animas illas, per quas, cùm viverent, fuerat mortaliter offensus; quodque Deus potestatē suam non alligaverit Scripturis, & promissis quae in Scripturâ con•inentur; quan•oquidem ipse super omnia est, & tam omnipotens post promissa, acsi nil promisisset: ideò Ecclesia simpliciter Deum orat, ne illâ absolutâ omnipotentiâ contra animas fidelium, qui in gratiâ decesserunt, utatur; ideò orat, ut eas ab aeternis poenis, & á vindictâ, & judicio condemnationis liberare, & ut eas cum suis electis resuscitare, dignetur. Jo. Medina, ut supr.Sciens Ecclesia Deum potestatem habere puniendi aeternaliter animas illas, per quas, cùm viverent, fuerat mortaliter offensus; quodque Deus potestatē suam non alligaverit Scripturis, & promissis quae in Scripturâ con•inentur; quan•oquidem ipse super omnia est, & tam omnipotens post promissa, acsi nil promisisset: ideò Ecclesia simpliciter Deum orat, ne illâ absolutâ omnipotentiâ contra animas fidelium, qui in gratiâ decesserunt, utatur; ideò orat, ut eas ab aeternis poenis, & á vindictâ, & judicio condemnationis liberare, & ut eas cum suis electis resuscitare, dignetur. Io. Medina, ut supr.
let us return to the ancient Fathers, and consider the differences that are to be found among them touching the place and condition of souls separated from their bodies. for according to the several apprehensions which they had thereof, they made different applications and interpretations of the use of praying for the dead: whose particular intentions and devotions in that kind, must of ⟨p. 215⟩necessity therefore be distinguished from the general intention of the whole Church.
let us returne to the ancient Fathers, and consider the differences that are to be found among them touching the place and condition of soules separated from their bodies. for according to the several apprehensions which they had thereof, they made different applications and interpretations of the use of praying for the dead: whose particular intentions and devotions in that kinde, must of ⟨p. 215⟩necessity therefore be distinguished from the generall intention of the whole Church.
S. Augustine (that I may begin with him who was, as the most ingenious, so likewise the most ingenuous of all others in acknowledging his ignorance where he saw cause) being to treat of these matters, maketh this Preface before hand unto his hearers. uOf Hell neither have I had any experience as yet, nor you: and peradventure it may be, that our passage may lye some other way, and not prove to be by Hell. For these things be uncertain. and having occasion to speak of the departure of Nebridius his dear friend: xNow he liveth, saith he, in the bosom of Abraham, whatsoever the thing be that is signified by that bosom; there doth my Nebridius live. But elsewhere he directly distinguisheth this bosom from the place of bliss into which the. Saints shall be received after the last judgement. yAfter this short life (saith he) thou shalt not as yet be where the Saints shall be unto whom it shall be said; Come ye blessed of my Father, receive the kingdom which was prepared for you from the beginning of the world. Thou shalt not as yet be there: who knoweth it not? But now thou mayest be there, where that proud and barren rich man in the middest of his torments saw a far off the poor man, sometime full of ulcers, resting. Being placed in that rest, thou dost securely expect the day of judgement; when thou mayest receive thy body, when thou mayest be changed to be equal unto an Angel. and for the state of souls, betwixt the time of the particular and general judgement, this is his conclusion ⟨p. 216⟩in general. zThe time that is interposed betwixt the death of man and the last resurrection, containeth the souls in hidden receptacles; as every one is worthy either of rest or of trouble, according unto that which it did purchase in the flesh when it lived. Into these hidden receptacles he thought the souls of Gods children might carry some of their lighter faults with them: which being not removed, would hinder them from coming into the kingdom of heaven (whereinto no polluted thing can enter) and from which by the prayers and alms-deeds of the living he held they might be released. But of two things he professed himself here to be ignorant. First, aWhat those sins were, which did so hinder the coming unto the kingdom of God, that yet by the care of good friends they might obtain pardon.
S. Augustine (that I may begin with him who was, as the most ingenious, so likewise the most ingenuous of all others in acknowledging his ignorance where hee saw cause) being to treat of these matters, maketh this Preface before hand unto his hearers. uOf Hell neyther have I had any experience as yet, nor you: and peradventure it may be, that our passage may lye some other way, and not prove to be by Hell. For these things be uncertain. and having occasion to speake of the departure of Nebridius his deare friend: xNow he liveth, saith he, in the bosome of Abraham, whatsoever the thing be that is signified by that bosome; there doth my Nebridius live. But elsewhere he directly distinguisheth this bosome from the place of blisse into which the. Saincts shall be received after the last judgement. yAfter this short life (saith he) thou shalt not as yet be where the Saincts shall be unto whom it shall be said; Come ye blessed of my Father, receive the kingdome which was prepared for you from the beginning of the world. Thou shalt not as yet be there: who knoweth it not? But now thou mayest be there, where that proude and barren rich man in the middest of his torments saw a farre off the poore man, sometime full of ulcers, resting. Being placed in that rest, thou dost securely expect the day of judgement; when thou mayest receive thy body, when thou mayest be changed to be equall unto an Angell. and for the state of soules, betwixt the time of the particular and generall judgement, this is his conclusion ⟨p. 216⟩in generall. zThe time that is interposed betwixt the death of man and the last resurrection, contayneth the soules in hidden receptacles; as every one is worthy eyther of rest or of trouble, according unto that which it did purchase in the flesh when it lived. Into these hidden receptacles he thought the soules of Gods children might carry some of their lighter faults with them: which being not removed, would hinder them from comming into the kingdome of heaven (whereinto no polluted thing can enter) and from which by the prayers and almes-deeds of the living he held they might be released. But of two things he professed himselfe here to be ignorant. First, aWhat those sinnes were, which did so hinder the comming unto the kingdome of God, that yet by the care of good friends they might obtaine pardon.
uInfernum nec ego expertus sum ad•uc nec vos: & fo•tassis alia via erit, & non per i•fe•num erit. Incerta sunt enim haec. Augustin. in Psal. 85.
xNunc ille vivit in sinu Abraham, quicquid illud est quod illo significatur sinu; ibi Nebridius meus vivit. Id. Confession. lib. 9. cap. 3.
yPost vitam istam parvam nondum eris ubi erunt Sancti quibus dicetur; Venite benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi. Nondum ibi eris: quis nescit? Sed jam poteris ibi esse, ubi illum quondam ulcerosum pauperem dives ille superbus & sterilis in medijs suis tormentis vidit à long requiescentem. In illâ requie positus, certé securus expectas judicii diem; quando recipias & corpus, quando immuteris ut angelo aequeris. Id. in Psalm. 36. conc. 1.Post vitam istam parvam nondum eris ubi erunt Sancti quibus dicetur; Venite benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi. Nondum ibi eris: quis nescit? Sed jam poteris ibi esse, ubi illum quondam ulcerosum pauperem dives ille superbus & sterilis in medijs suis tormentis vidit à longe requiescentem. In illâ requie positus, certé securus expectas judicii diem; quando recipias & corpus, quando immuteris ut angelo aequeris. Id. in Psalm. 36. conc. 1.
zTempus au•em quod inter h•minis mortem & ultimam resurrectionem inter positum est, animas abditis receptaculis continet; sicut unaquaeque digna est vel requie vel aerumnâ, pro eo quod sortita est in carne cùm viveret. Id. Enchirid. ad Laurent. •ap. 108.
aSed quis iste sit modus, & quae sint ipsa peccata, quae ita impediunt perventionem ad regnū Dei, ut tamen sanctorum amicorum meritis impetrent indulgentiam; difficilimum est invenire, periculosissimū definire. Ego certé usque ad hoc tempus, cùm inde satagerem, ad eorū indaginem pervenire non potui. Id. lib. 21. de Civit. Dei, cap. 27.
Secondly, bWhether those souls did endure any temporary pains in the Interim betwixt the time of Death and the Resurrection. For howsoever in his one and twentieth book of the City of God, and the thirteenth and sixteenth chapters (for the new patch which they have added to the four and twentieth chapter is not worthy of regard) he affirm, that some of them do suffer certain purgatory punishments before the last and dreadful judgment: yet by comparing these places with the cfive and twentieth chapter of the twentieth book, it will appear, that by those purgatory punishments he understandeth here the furnace of the fire of Conflagration, that shall immediately go before this last judgement, and (as ⟨p. 217⟩he otherwhere describeth the effects thereof) dseparate some unto the left hand, and melt out others unto the right.
Secondly, bWhether those soules did endure anie temporary paines in the Interim betwixt the time of Death and the Resurrection. For howsoever in his one and twentieth book of the City of God, and the thirteenth and sixteenth chapters (for the new patch which they have added to the foure and twentieth chapter is not worthy of regard) he affirme, that some of them doe suffer certaine purgatorie punishments before the last and dreadfull judgment: yet by comparing these places with the cfive and twentieth chapter of the twentieth booke, it will appeare, that by those purgatory punishments he understandeth here the furnace of the fire of Conflagration, that shall immediatly go before this last judgement, and (as ⟨p. 217⟩he otherwhere describeth the effects thereof) dseparate some unto the left hand, and melt out others unto the right.
bSee before, pag. 173.
cEx his quae dicta sunt videtur evidentiùs apparere, in illo judicio quasdam quorundam purgatorias poenas futuras. &c. Verùm ista quaestio de purgatorijs poenis, ut diligentiùs pertractetur, in tempus aliud differenda est. nempe, ubi ad librum 21. perventum fu•rit.
dHoc aget caminus: alios in sinistram separabit, alios in dexteram quodammodo eliquabit. Aug. in Psalm. 103. conc. 3.
Neither was this opinion of the reservation of souls in secret places, and the purging of them in the fire of Conflagration at the day of judgement, entertained by this famous Doctor alone: diverse others there were that had touched upon the same string before him. Origen in his fourth book [Greek or Hebrew], as we have him translated by Ruffinus (for in the eExtracts selected out of him by S. Basil and S. Gregory we find the place somewhat otherwise expressed) saith that fsuch as depart out of this world after the common course of death, are disposed of according to their deeds and merits, as they shall be judged to be worthy; some into the place which is called Hell, others into Abraham's bosom, and through diverse either places or mansions. and in his Commentaries upon Leviticus, he addeth further. gNeither have the Apostles themselves as yet received their joy; but even they do expect, that I also may be made partaker of their joy. For the Saints departing from hence do not presently obtain the full rewards of their labours; but they expect us likewise, howsoever staying, howsoever slacking. Then touching the purging of men after the Resurrection, he thus delivereth his mind in his Commentaries upon Luke. hI think, that even after our resurrection from the dead we shall have need of a ⟨p. 218⟩sacrament to wash and purge us: for none can rise without pollutions. and upon Jeremiah: iIf any one be saved in the second resurrection, he is that sinner which needeth the baptism of fire, which is purged with burning; that whatsoever he hath of wood, hay, and stubble, the fire may consume it. Neither doth Lactantius show himself to vary much from him, in either of those points; for thus he writeth. kWhen God shall judge the righteous, he will examine them by fire. Then they whose sins shall prevail either in weight or number, shall be touched with the fire and burned: but they whom perfect righteousness and the ripeness of virtue hath throughly seasoned, shall not feel that fire. for from thence have they something in them, that will repel & put back the force of the flame: so great is the force of innocency, that that fire shall fly back from it without doing any harm, which hath received this power from God, that it may burn the wicked and do service to the righteous.
Neither was this opinion of the reservation of soules in secret places, and the purging of them in the fire of Conflagration at the day of iudgement, entertained by this famous Doctor alone: diverse others there were that had touched upon the same string before him. Origen in his fourth book 〈non-Latin alphabet〉, as we have him translated by Ruffinus (for in the eExtracts selected out of him by S. Basil and S. Gregory wee finde the place somewhat otherwise expressed) saith that fsuch as depart out of this world after the common course of death, are disposed of according to their deeds and merits, as they shalbe judged to be worthy; some into the place which is called Hell, others into Abrahams bosome, and through diverse eyther places or mansions. and in his Commentaries upon Leviticus, hee addeth further. gNeyther have the Apostles themselves as yet received their joy; but even they doe expect, that I also may be made partaker of their joy. For the Saincts departing from hence doe not presently obtaine the full rewards of their labours; but they expect us likewise, howsoever staying, howsoever slacking. Then touching the purging of men after the Resurrection, he thus delivereth his minde in his Commentaries upon Luke. hI thinke, that even after our resurrection from the dead we shall have need of a ⟨p. 218⟩sacrament to wash and purge us: for none can rise without pollutions. and upon Ieremy: iIf any one be saved in the second resurrection, he is that sinner vvhich needeth the baptisme of fire, which is purged with burning; that whatsoever he hath of wood, hay, and stubble, the fire may consume it. Neither doth Lactantius shew himselfe to varie much from him, in eyther of those points; for thus he writeth. kWhen God shall judge the righteous, he will examine them by fire. Then they whose sinnes shall prevaile eyther in weight or number, shall be touched with the fire and burned: but they whom perfect righteousnesse and the ripenesse of vertue hath throughly seasoned, shall not feele that fire. for from thence have they something in them, that will repell & put back the force of the flame: so great is the force of innocency, that that fire shall flye back from it without doing anie harme, vvhich hath received this power from God, that it may burne the wicked and do service to the righteous.
fDe hoc mundo secundùm communem mortem istam recedentes, pro actibus suis & meritis dispensantur prout digni fuerint judicati; alii quidem in locum qui dicitur Infernus, alij in sinum Abrahae, & per diversa quaeque vel loca, vel mansiones. Origen. de Principijs lib. 4. cap. 2. cum quo conferendus similis eiusdem locus in Numer. 31. homil 26.
gNondum receperunt laetitiam suam, ne Apostoli quidem; sed & ipsi expectant, ut & ego laetitiae eorum particeps fiam. Neque enim decedentes hinc Sancti, continuò integra meritorum suorum proemia consequuntur; sed expectant etiam nos licèt morantes, licèt desides. Jd. hom. 7. in Levit. cap. 10.
hEgo puto, quòd & post resurrectionem ex mortuis indigeamus sacramento eluente nos atque purgante: nemo enim absque sordibus resurgere poterit. Id. in Luc. homil. 14.
iSi quis in secundâ resurrectione servatur, iste peccator est qui ignis indiget baptismo; qui combustione purgatur, ut quicquid habuerit lignorū, foeni, & stipulae, ignis consummate. Id. in Jerem. homil. 13.Si quis in secundâ resurrectione servatur, iste peccator est qui ignis indiget baptismo; qui combustione purgatur, ut quicquid habuerit lignorū, foeni, & stipulae, ignis consumat. Id. in Ierem. homil. 13.
kSed & justos cùm judicaverit, etiam igni eos examinabit. Tum quorum peccata vel pondere vel numero praevaluerint, perstringentur igni, atque amburentur: quos autem plena justitia & maturitas virtutis incoxe•it, ignem illum non sentient. habent enim in se aliquid inde, quod vim flammae repellat ac respuat. Tanta est vis innocentiae, ut ab eâ ignis ille refugiat innoxius, qui accepit á Deo hanc potestatem. ur impios urat, just•s obtemperet. Nec tamen quisquam putet, animas post mortem protinùs judicari. Omnes in unâ, communique custodiâ detinentur, donec tempus adveniat, quo maximus Judex meritorum faciat examen. Lactant. institut. divin. lib. 7. cap. 21.
Yet notwithstanding let no man think, that the souls are presently judged after death. All of them are detained in one common custody, until the time come, wherein the great Judge doth make trial of their doings. In like manner doth S. Hilary write of the one part. lAll the faithful, when they are gone out of the body, shall be reserved by the Lords custody for that entry into the heavenly kingdom, being in the mean time placed in the bosom of Abraham; whither the wicked are hindered from coming, by the gulf interposed betwixt them, until the ⟨p. 219⟩time of entering into the kingdom of heaven do come. and thus of the other. mBeing to render an account of every idle word, shall we desire the day of judgement, wherein that unwearied fire must be passed by us, in which those grievous punishments for expiating the soul from sins must be endured? for nto such as have been baptized with the holy Ghost, it remaineth that they should be consummated with the fire of judgement.
Yet notwithstanding let no man thinke, that the soules are presently judged after death. All of them are detayned in one common custodie, untill the time come, wherein the great Iudge doth make tryall of their doings. In like maner doth S. Hilary write of the one part. lAll the faithfull, when they are gone out of the bodie, shall be reserved by the Lords custodie for that entry into the heavenly kingdome, being in the meane time placed in the bosome of Abraham; whither the wicked are hindred from comming, by the gulfe interposed betwixt them, untill the ⟨p. 219⟩time of entring into the kingdome of heaven doe come. and thus of the other. mBeing to render an account of every idle word, shall we desire the day of judgement, wherein that unwearied fire must be passed by us, in which those grievous punishments for expiating the soule from sinnes must be endured? for nto such as have beene baptized with the holy Ghost, it remaineth that they should be consummated with the fire of judgement.
lExeuntes de corpore, ad introitum illum regni coelestis, per custodiam Domini fideles omnes reservabuntur, in sinu scilicèt interim Abrahae collocati: quò adire impios interjectū chaos inhibet, quousque introeundi jursum in regnū coelorum tempus adveniat. Hilar. in Psal. 120.Exeuntes de corpore, ad introitum illum regni coelestis, per custodiam Domini fideles omnes reservabuntur, in sinu scilicèt interim Abrahae collocati: quò adire impios interjectū chaos inhibet, quousque introeundi iursum in regnū coelorum tempus adveniat. Hilar. in Psal. 120.
mAn cùm ex omni otioso verbo rationē simus praestituri, diem judicii concupiscemus, •n quo nobis est ille i• defessus ignis obeundus, in quo subeunda sunt gravia illa expiandae á peccatis animae supplicia? Id. in Psal. 118. octonar. 3.An cùm ex omni otioso verbo rationē simus praestituri, diem judicii concupiscemus, •n quo nobis est ille i• defessus ignis obeundus, in quo subeunda sunt gravia illa expiandae á peccatis animae supplicia? Id. in Psal. 118. octonar. 3.
nSalutis igitur nostrae & judicii tempus designat in Domino dieens; Illé baptizabit vo• in Spiritu sancto & igni: quia baptizatis in Spiritu sancto, reliquum sit consummari igne judicii. Id. in Ma••h. canon. 2.
Archbishop of Armagh.
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. 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.
. Lib. 1. sacr. Ceremon. Rom. Eccles. sect. 15. ca. 1. fol. 153 b. edit. Colon. Tom. 5. Oper. Gregorij, col. 227. edit. Paris. Prec. ecclesiastic. á G. Cassandro edit. pag 384. Operum.
Deus, cui omnia vivunt, & cui non pereunt moriendo corpora nostra, sed mutantur in melius; te supplices deprecamur, ut suscipi jubeas animā famuli tui N. per manus sanctorum Angelorū tuorū deducēdā in sinū amici tui Abrahae Patriarchae, resuscitandamque in novissimo judicij magni die: & quicquid vitiorum, Diabolo fallente, contraxit, tu pius & misericors abluas indulgendo. Pontifical. Roman. Clem. VIII. iussu edit. Romae an. 1595. pag. 685. & Venet. an. 1572. fol. 226. col. 4. Lib. 1. sacr. Ceremon. Rom. Eccles. sect. 15. ca. 1. fol. 153 b. edit. Colon. Tom. 5. Oper. Gregorij, col. 227. edit. Paris. Prec. •cclesiastic. á G. Cassandro edit. pag 384. Operum.
nRespondetur, quantum ad orationes quae pro defunctis in Ecclesiâ fiunt, posse primò dici, non esse necessarium omnes eas ab omni ineptitudine excusare. Multa enim in Ecclesiâ legi permittuntur, quae quamvis non omnino vera sint, vel omnino apta, conferunt tamen ad fideliū devotionē excitandam & augendam. Talia multa credendū est contineri in historijs non sacris, & in Legendis Sanctorū, & in opinionibus Doctorū, & Scripturis, quae omnia tolerantur in Ecclesiâ interim, dumb super illis nulla movetur quaestio, nullumque insurgit scandalum. Ac proinde non mirum, in orationibus praedictis aliquid minùs aptum contineri, & ab Ecclesiâ tolerari: cùm tales orations factae sint á personis privatis, non á Concilijs, nec per Concilia omnino sint approbatae. Jo. Medin. ut supr.Respondetur, quantum ad orationes quae pro defunctis in Ecclesiâ fiunt, posse primò dici, non esse necessarium omnes eas ab omni ineptitudine excusare. Multa enim in Ecclesiâ legi permittuntur, quae quamvis non omnino vera sint, vel omnino apta, conferunt tamen ad fideliū devotionē excitandam & augendam. Talia multa credendū est contineri in historijs non sacris, & in Legēdis Sanctorū, & in opinionibus Doctorū, & Scripturis, quae omnia tolerantur in Ecclesiâ interim, dum super illis nulla movetur quaestio, nullumque insurgit scandalum. Ac proinde non mirum, in orationibus praedictis aliquid minùs aptum contineri, & ab Ecclesiâ tolerari: cùm tales orationes factae sint á personis privatis, non á Concilijs, nec per Concilia omnino sint approbatae. Io. Medin. ut supr.
Sed quis iste sit modus, & quae sint ipsa peccata, quae ita impediunt perventionem ad regnū Dei, ut tamen sanctorum amicorum meritis impetrent indulgentiam; difficilimum est invenire, periculosissimū definire. Ego certé usque ad hoc tempus, cùm inde satagerem, ad eorū indaginem pervenire non potui. Id. lib. 21. de Civit. Dei, cap. 27.
Sed & justos cùm judicaverit, etiam igni eos examinabit. Tum quorum peccata vel pondere vel numero praevaluerint, perstringentur igni, atque amburentur: quos autem plena justitia & maturitas virtutis incoxe•it, ignem illum non sentient. habent enim in se aliquid inde, quod vim flammae repellat ac respuat. Tanta est vis innocentiae, ut ab eâ ignis ille refugiat innoxius, qui accepit á Deo hanc potestatem. ur impios urat, just•s obtemperet. Nec tamen quisquam putet, animas post mortem protinùs judicari. Omnes in unâ, communique custodiâ detinentur, donec tempus adveniat, quo maximus Iudex meritorum faciat examen. Lactant. institut. divin. lib. 7. cap. 21.
