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THE

WHOLE WORKS

OF THE

MOST REV. JAMES USSHER, D. D.

LORD ARCHBISHOP OF ARMAGH,
AND

PRIMATE OF ALL IRELAND.

VOLUME IIL.

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A CHALLENGE

MADE
BY A JESUIT IN IRELAND.
WHEREIN

THE JUDGMENT OF ANTIQUITY

IN THE POINTS QUESTIONED, IS TRULEY DELIVERED, AND THE NOVELTY
OF THE NOW ROMISH DOCTRINE PLAINLY DISCOVERED.

BY JAMES USSHER,

BISHOP OF MEATEH.

Matt. xix. 18.

From the beginning it was not ξὸ.

LONDON:
PRINTED FOR THE SOCIETY OF STATIONERS.

1625.

TO HIS MOST SACRED MAJESTY,

JAMES,

BY THE GRACE OF GOD

KING OF GREAT BRITAIN, FRANCE, AND IRELAND,
DEFENDER OF THE FAITH, ἃς. &c.

Most GRACIOUS AND DREAD SOVEREIGN,

We find it recorded for the
everlasting honour of Theodosius the younger,
that it was his use to* reason with his bishops
of the things contained in the holy Scriptures,
as if he himself had been one of their order:
and of the emperor Alexius in latter days, that
whatsoever” time he could spare from the public
cares of the commonwealth, he did wholly
employ in the diligent reading of God’s book,
and in conferring thereof with worthy men, of
whom his court was never empty. Hew little

2 Socrat. lib. 7. hist. cap. 22.

> Euthym. Zigaben. in Prefat. Dogmatica Panoplia.
A 2

1V THE EPISTLE

inferior, or how much superior rather, your
majesty is to either of these in this kind of praise,
I need not speak: it is acknowledged even by
such as differ from you in the point of religion, as
a matter that hath added® more than ordinary
lustre of ornament to your royal estate; that you
“¢ do not forbear so much as at the time of your
bodily repast, to have for the then like feeding of
your intellectual part, your highness’ table sur-
rounded with the attendance and conference of
your grave and learned divines.”’

What inward joy my heart conceived, as oft as
I have had the happiness to be present at such
seasons, I forbear to utter: only I will say with
Job, that ‘the’ ear which heard you, blessed
you; and the eye which saw you, gave witness to
you.” But of all other things which I observed,
your singular dexterity in detecting the frauds of
the Romish Church, and untying the most knotty
arguments of the sophisters of that side, was it,
I confess, that I admired most ; especially where
occasion was offered you to utter your skill, not
in the word of God alone, but also in the anti-
quities of the Church, wherein you have attained

such a measure of knowledge, as (with honour to

DEDICATORY. v

God, I trust I may speak it, and without flattery
to you) ina well studied divine we would account
very commendable, but in such a monarch as
yourself almost incredible. And this is one cause,
most gracious Sovereign, beside my general duty,
and the many special obligations whereby I am
otherwise bound unto your majesty, which hath
emboldened me to entreat your patience at this
time, in vouchsafing to be a spectator of this
combat, which I am now entered into with a
Jesuit, who chargeth us to ‘ disallow many chief
articles, which the saints and fathers of the pri-
mitive Church did generally hold to be true ;’’
and undertaketh to make good, that they of his
side do not disagree from that holy Church,
either in these, or in any other point of re-
ligion.

Now true it is, if a man do only attend unto
the bare sound of the word, as in the question of
Merit, for example, or to the thing in general,
without descending into the particular considera-
tion of the true ground thereof, as in the matter
of Praying for the dead, he may easily be induced
to believe that in divers of these controversies the
fathers speak clearly for them, and against us:
neither is there any one thing that hath won more

credit to that religion, or more adyanced it in

vi THE EPISTLE

the consciences of simple men, than the con-
formity that it retaineth in some words and out-
ward observances with the ancient Church of
Christ. Whereas if the thing itself were nar-
rowly looked into, it would be found that they
have only the shell without the kernel, and we
the kernel without the shell: they having re-
tained certain words and rites of the ancient
Church, but applied them to a new invented doc-
trine ; and we on the other side, having relin-
quished these words and observances, but re-
tained nevertheless the same primitive doctrine,
unto which by their first institution they had
relation.

The more cause have I to count myself happy,
that am to answer of these matters before a king
that is able to discern betwixt things that differ,
and hath knowledge of all these questions; ‘ be-
foree whom therefore I may speak boldly : because
I am persuaded that none of these things are hid
from him.’’ For it is not of late days that your
majesty hath begun to take these things into your
consideration : from a child have you been trained
up to this warfare ; yea before you were twenty

years of age, the Lord had taught your hands to

e Acts, chap. 26. ver. 26.

DEDICATORY. vil

fight against the man of sin, and your fingers to
make battle against his Babel. Whereof your
paraphrase upon the Revelation of St. John, is a
memorable monument left to all posterity : which

I can never look upon, but those verses of the
poet run always in my mind :

Cesaribus! virtus contigit ante diem ;
Ingenium ceeleste suis velocius annis

Surgit, et ignave fert mala damna more.

How constant you have been ever since in the
profession and maintenance of the truth, your late
protestation, made unto both the houses of your
parliament giveth sufficient evidence. So much
whereof as may serve for a present antidote
against that false and scandalous oration® spread
amongst foreigners under your majesty’s sacred
name, I humbly make bold to insert in this place,
as a perpetual testimony of your integrity in this
behalf.

‘¢ What" my religion is, my books do declare,
my profession and my behaviour do show: and 1
hope in God, I shall never live to be thought
otherwise ; sure I am I shall never deserve it.

And for my part I wish that it might be written

f Ovid.

& Mere. Gallobelgie. ann. 1625.

h His majesty’s answer to the petition of the parliament touching recusants,
23dApril, 1024.

vul THE EPISTLE

in marble, and remain to posterity, as a mark
upon me, when I shall swerve from my religion ;
for he that doth dissemble with God, is not to be
trusted by man. My lords, I protest before God,
my heart hath bled, when I have heard of the
increase of popery: and God is my judge, it hath
been so great a grief unto me, that it hath been
like thorns in mine eyes, and pricks in my sides ;
so far have I been, and ever shall be, from turn-
ing any other way. And, my lords and gentlemen,
you all shall be my confessors; if I knew any
way better than other to hinder the growth of po-
pery, I would take it; and he cannot be an honest
man, who knowing as I do, and being persuaded
as I am, would do otherwise.’’

As you have so long since begun, and happily
continued, so go on, most renowned king, and
still shew yourself to be a defender of the faith ;
fight the Lord’s battles courageously, honour him
evermore, and advance his truth; that when you
have fought this' good fight, and finished your
course, and kept the faith, you may receive the
crown of righteousness, reserved in heaven for
you ; for the obtaining of which double blessing,
both of grace and of glory, together with all out-

1 2 Tim. chap. 4. ver. 7, 8.

DEDICATORY. 1X

ward prosperity and happiness in this life, you

shall never want the instant prayers of

Your majesty’s most faithful

Subject, and humble servant,

JA. MIDENSIS.

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THE READER.

Ir is now about six years, as I gather by the reckoning
laid down in the thirty-first page of this book, since
this following Challenge was brought unto me from a
Jesuit, and received that general answer, which now
serveth to make up the first chapter only of this present
work. The particular points which were by him but
barely named, I meddled not withal at that time: con-
ceiving it to be his part, as in the fortieth page is
touched, who sustained the person of the assailant, to
bring forth his arms, and give the first onset; and mine,
as the defendant, to repel his encounter afterwards. Only
I then collected certain materials out of the Scriptures
and writings of the fathers, which I meant to make use of
for a second conflict, whensoever our challenger should
be pleased to descend to the handling of the particular
articles by him proposed ; the truth of every of which he
had taken upon him to prove, by the express testimonies
of the fathers of the primitive Church, as also by good
and certain grounds out of the sacred Scriptures, if the
fathers’ authority would not suffice.

Thus this matter lay dead for divers years together:
and so would still have done, but that some of high place

ΧΙ TO THE READER.

in both kingdoms, having been pleased to think far better
of that little which I had done, than the thing deserved,
advised me to go forward, and to deliver the judgment
of antiquity touching those particular points in contro-
versy, wherein the challenger was so confident that the
whole current of the doctors, pastors and fathers of the
primitive Church did mainly run on his side. Hereupon
I gathered my scattered notes together, and as the
multitude of my employments would give me leave, now
entered into the handling of one point, and then of ano-
ther: treating of each, either more briefly or more
largely, as the opportunity of my present leisure would
give me leave. And so at last, after many interruptions,
I have made up in such manner as thou seest, a kind of a
doctrinal history of those several points, which the Je-
suit culled out, as special instances of the consonancy of
the doctrines now maintained in the Church of Rome,
with the perpetual and constant judgment of all anti-
quity.

The doctrine that here I take upon me to defend, (what
different opinions soever I relate of others,) is that which
by public authority is professed in the Church of England,
and comprised in the book of articles agreed upon in the
synod held at London in the year MDLXII. concerning
which I dare be bold to challenge our challenger and all
his complices, that they shall never be able to prove, that
there is either any one article of religion disallowed there-
in, which the saints and fathers of the primitive Church
did generally hold to be true, (I use the words of my
challenging Jesuit,) or any one point of doctrine, which by
those saints and fathers was generally held to be untrue.
As for the testimonies of the authors which I allege, I
have been careful to set down in the margin their own
words in their own language (such places of the Greek
doctors only excepted, whereof the original text could not

To THE READER. ΧΙ

be had) as well for the better satisfaction of the readers,
(who either cannot come by that variety of books, whereof
use is here made, or will not take the pains to enter into
a curious search of every particular allegation) as for the
preventing of those trifling quarrels that are commonly
made against translations ; for if it fall out, that word be
not every where precisely rendered by word (as who
would tie himself to such a pedantical observation ?) none
but an idle caviller can object, that this was done with
any purpose to corrupt the meaning of the author, whose
words he seeth laid down before his eyes, to the end he
may the better judge of the translation, and rectify it
where there is cause.

Again, because it is a thing very material in the histo-
rical handling of controversies, both to understand the
times wherein the several authors lived, and likewise
what books be truly or falsely ascribed to each of them;
for some direction of the reader in the first, I have an-
nexed at the end of this book, a chronological catalogue
of the authors cited therein, wherein such as have no
number of years affixed unto them, are thereby signified
to be incerti temporis; their age being not found by me,
upon this sudden search, to be noted by any: and for the
second, I have seldom neglected in the work itself, when-
soever a doubtful or supposititious writing was alleged, to
give some intimation whereby it might be discerned that
it was not esteemed to be the book of that author, unto
whom it was entitled. The exact discussion as well of
the authors’ times, as of the censures of their works, I
refer to my Theological Bibliotheque: if God hereafter
shall lend me life and leisure, to make up that work, for
the use of those that mean to give themselves to that
noble study of the doctrine and rites of the ancient
Church.

In the mean time I commit this book to thy favourable

xI¥ To THE READER.

censure, and thyself to God's gracious direction: ear-
nestly advising thee, that whatsoever other studies thou
intermittest. the careful and conscionable reading of God's
book may never be neglected by thee. For whatsoever be-
cometh of our disputes touching other antiquities or ne-
velties: thou mayest stand assured, that thou shalt there
find so much by God's blessimg, as shall be “ able* to
make thee wise unto salvation,” and “ to™ build thee up,”
and ‘ to give thee an inheritance among all them that are
sanctified.” Which next under God's glory, is the ut-
most thing, I know, thou aimest at: and for the attamme
whereunto I heartily wish, that the “ word‘ of Christ may
dwell in thee richly, in all wisdom.”

3. 2 Fi. comp & τες. 15. ® Acts. chap. 30 ver. 32.
© Coless. chap. ἃ ver. 16

CONTENTS.

Page

A general answer to the Jesuit’s Challenge.. 9
OF Trainee τ ὉΠ ποτ τ τ- ς . 4i
Of the Real presence. ........--- -eofet 52
Of Confession. ..........- Sees eee 90
Of the Priests’ power to forgive sims. ....-.- 119
Of Purgatory. ..... sees sage τ ἐς 177
Of Prayer for the dead.......---. ne cee, ee

. Of Limbus Patrum, and Christ’s descent into

(prs eto eae ae Ξ a Re τσ κί 278
Of Prayer to Saints. ...........+.-.-++--- 420
Of Images. .......-...-- Ξε το: -.- 497
GF Free Wall. oe oe a ewe n= ace = ae ees

"oe Cee eee a pews ae 545

ΠΡ

ΠΝ ΣῪ Τα,

δ: te = igaiahn

Ἐπ utter a

iat

THE

JESUITS CHALLENGE.

VOL, III. B

et ars Ble
or hae! a
iw ᾿

Ω
ν᾿

CHALLENGE,

&e. &c.

How shall I answer to a Papist, demanding this Question ?

‘Your doctors and masters grant that the Church of
Rome, for four or five hundred years after Christ, did
hold the true religion. First then would I fain know,
what bishop of Rome did first alter that religion, which
you commend in them of the first four hundred years ?
In what pope his days was the true religion overthrown in
Rome?

Next, I would fain know, how can your religion be
true, which disalloweth of many chief articles, which the
saints and fathers of that primitive Church of Rome did
generally hold to be true?

For they of your side, that have read the fathers of
that unspotted Church, can well testify (and if any deny
it, it shall be presently shewn), that the doctors, pastors,
and fathers of that Church do allow of traditions; that
they acknowledge the real presence of the body of
Christ in the sacrament of the altar; that they exhorted
the people to confess their sins unto their ghostly fathers:
that they affirmed that priests have power to forgive
sins: that they taught that there is a purgatory; that
prayer for the dead is both commendable and godly; that

there is limbus patrum; and that our Saviour descended
B2

4, THE JESUITS CHALLENGE.

into hell, to deliver the ancient fathers of the Old Testa-
ment, because before his passion none ever entered into
heaven; that prayer to saints and use of holy images was
of great account amongst them; that man hath free will,
and that for his meritorious works he receiveth, through
the assistance of God’s grace, the bliss of everlasting hap-
piness.

Now would I fain know whether of both have the true
religion, they that hold all these abovesaid points with
the primitive Church; or they that do most vehemently
contradict and gainsay them? ‘They that do not disagree
with that holy Church in any point of religion; or they
that agree with it but in very few, and disagree in almost
all ?

Will you say, that these fathers maintained these opi-
nions, contrary to the word of God? Why, you know that
they were the pillars of Christianity, the champions of
Christ his Church, and of the true catholic religion, which
they most learnedly defended against divers heresies; and
therefore spent all their time in a most serious study of the
holy Scripture, Or will you say, that although they knew
the Scriptures to repugn, yet they brought in the afore-
said opinions by malice and corrupt intentions? Why,
yourselves cannot deny, but that they lived most holy and
virtuous lives, free from all malicious corrupting, or per-
verting of God’s holy word, and by their holy lives are
now made worthy to reign with God in his glory. Inso-
much as their admirable learning may sufficiently cross
out all suspicion of ignorant error; and their innocent
sanctity freeth us from all mistrust of malicious cor-
ruption.

Now would I willingly see what reasonable answer may
be made to this. For the protestants grant that the
Church of Rome, for four or five hundred years, held the
true religion of Christ: yet do they exclaim against the
abovesaid articles, which the same Church did maintain
and uphold; as may be shewn by the express testimonies
of the fathers of the same Church, and shall be largely
laid down, if any learned protestant will deny it.

THE JESUIT’S CHALLENGE. 5

Yea, which is more, for the confirmation of all the
above mentioned points of our religion, we will produce
good and certain grounds out of the sacred Scriptures, if
the fathers’ authority will not suffice. And we do desire
any protestant to allege any one text out of the said Scrip-
ture, which condemneth any of the above written points :
which we hold for certain they shall never be able to do.
For indeed they are neither more learned, more pious
nor more holy, than the blessed doctors and martyrs of
that first Church of Rome, which they allow and esteem
of so much; and by which we most willingly will be tried,
in any point which is in controversy betwixt the protestants
and the catholics. Which we desire may be done with
- Christian charity and sincerity, to the glory of God, and
instruction of them that are astray.

W. B.

ν
oon

(Rie
US δ "

‘Marans

AN ANSWER

TO THE

FORMER CHALLENGE.

ὦ

δ»

AN ANSWER,

&c. &c.

To uphold the religion which at this day is maintained
in the Church of Rome, and to discredit the truth which
we profess, three things are here urged, by one who hath
undertaken to make good the papists’ cause against all
gainsayers. The first concerneth the original of the errors
wherewith that part standeth charged: the author and
time whereof he requireth us to shew. The other two
respect the testimony, both of the primitive Church and
of the sacred Scriptures: which, in the points wherein we
vary, if this man may be believed, maketh wholly for them
and against us.

‘* First then would he fain know, what bishop of Rome
did first alter that religion, which we commend in them of
the first four hundred years? In what pope’s days was
the true religion overthrown in Rome?” To which I an-
swer. First, that we do not hold that Rome was built in
a day; or that the great dunghill of errors, which now we
see in it, was raised in an age: and therefore it is a vain
demand, to require from us the name of any one bishop
of Rome, by whom or under whom this Babylonish con-
fusion was brought in. Secondly, that a great difference
is to be put betwixt heresies, which cpenly oppose the
foundations of our faith, and that apostacy which the Spirit
hath evidently foretold should be brought in by such as

10 AN ANSWER TO A CHALLENGE

“* speak? lies in hypocrisy.” The impiety of the one is so
notorious, that at the very first appearance it is mani-
festly discerned: the other is a “ mystery” of iniquity,” as
the apostle termeth it; ‘‘ iniquitas, sed mystica, id est,
pletatis nomine palliata (so the ordinary Gloss expound-
eth the place), an iniquity indeed, but mystical, that is,
cloked with the name of piety.” And therefore they, who
kept continual watch and ward against the one, might
sleep while the seeds of the other were a sowing ; yea,
peradventure might at unawares themselves have some
hand in bringing in of this Trojan horse, commended thus
unto them under the name of religion and semblance of
devotion. Thirdly, that the original of errors is often-
times so obscure, and their breed so base, that howsoever
it might be easily observed by such as lived in the same
age, yet no wise man will marvel, if in tract of time the
beginnings of many of them should be forgotten, and no
register of the time of their birth found extant. We
read® that the Sadducees taught there were no an-
gels: is any man able to declare unto us, under what high
priest they first broached this error? The Grecians, Cir-
cassians, Georgians, Syrians, Egyptians, Habassines, Mus-
covites, and Russians, dissent at this day from the Church
of Rome in many particulars: will you take upon you to
shew in what bishops’ days these several differences did
first arise? When the point hath been well scanned, it
will be found, that many errors have crept into their pro-
fession, the time of the entrance whereof you are not able
to design: and some things also are maintained by you
against them, which have not been delivered for catholic
doctrine in the primitive times, but brought in afterwards,
yourselves know not when.

Such, for example, is that sacrilege of yours, whereby
you withhold from the people the use of the cup in the
Lord’s Supper; as also your doctrine of indulgences and
purgatory: which they reject, and you defend. For,

8 1 Tim. chap. 4. ver. 1, 2. b 2 Thess. chap. 2. ver. 7.

MADE BY A JESUIT IN IRELAND. 11

touching the first, Gregorius' de Valentia, one of your
principal champions, confesseth, that the use of receiving
the sacrament in one kind began first in some churches,
and grew to be a general custom in the Latin Church not
much before the council of Constance, in which at last (to
wit, two hundred years ago) this custom was made a law.
But if you put the question to him as you do to us, What
bishop of Rome did first bring in this custom? he giveth
you this answer, that it “‘ began to be used, not by the
decree of any bishop, but by the very use of the churches,
and the consent of the faithful.” If you further question
with him, ‘‘ Quando primum vigere coepit ea consuetudo
in aliquibus ecclesiis? when first did that custom get
footing in some churches?” he returneth you for answer,
“ Minime constat:” it is more than he can tell.

The like doth Fishert bishop of Rochester, and car-
dinal‘ Cajetan, give us to understand of indulgences ; that
no certainty can be had, what their original was, or by
whom they were first brought in. Fisher also further
addeth concerning purgatory: that in the ancient fathers
there is either none at all, or very rare mention of it; that
by the Grecians it is not believed, even to this day; that
the Latins also, not all at once but by little and little,
received it: and that, purgatory being so lately known, it
isnot to be marvelled, that in the first times of the Church
there was no use of indulgences; seeing these had their
beginning, after that men for a while had been aftrighted
with the torments of purgatory. Out of which confession
of the adverse part you may observe: 1. What little reason
these men have, to require us to set down the precise time
wherein all their prophane novelties were first brought in:
seeing that this is more than they themselves are able to
do. 2. That some of them may come in pedetentim (as
Fisher acknowledgeth purgatory did) by little and little,
and by very slow steps, which are not so easy to be dis-

4 Valent. de legit. usu euchar. cap. 10.
© Roffen. assert. Lutheran. confutat. artic. 18.
f Cajet, opusc. tom, 1, tract, 15, de indulgent, cap. 1,

12 AN ANSWER TO A CHALLENGE

cerned, as fools be borne in hand they are. 3. That it is
a fond imagination, to suppose that all such changes must
be made by some bishop, or any one certain author:
whereas it is confessed, that some may come in by the
tacit consent of many®, and grow after into a general cus-
tom, the beginning whereof is past man’s memory.

And as some superstitious usages may draw their ori-
ginal from the indiscreet devotion of the multitude, so
some also may be derived from want of devotion in the
people; and some alterations likewise must be attributed
to the very change of time itself. Of the one we cannot
give a fitter instance, than in your private mass, wherein
the priest receiveth the sacrament alone: which Harding"
fetcheth from no other ground, than “ lack of devotion of
the people’s part.” When you therefore can tell us, in
what pope’s days the people fell from their devotion; we
may chance tell you, in what pope’s days your private
mass began. An experiment of the other we may see in
the use of the Latin service in the churches of Italy,
France, and Spain. Forif we be questioned, When that
use first began there? and further demanded, Whether’
the language, formerly used in their liturgy, was changed
upon a sudden? our answer must be, that Latin service
was used in those countries from the beginning: but that
the Latin tongue at that time was commonly understood
of all; which afterward by little and little degenerated into
those vulgar languages which now are used. When you
therefore shall be pleased to certify us, in what pope’s
days the Latin tongue was changed into the Italian,
French, and Spanish, which we pray you do for our learn-
ing; we will then give you to understand, that from that
time forward the language, not of the service, but of the
people, was altered. ‘ Nec enim lingua vulgaris populo

§ So saith Bonfrerius, the Jesuit,of the vulgar Latin edition of the Bible.
Pedetentim usu ipso et tacita doctorum approbatione ccepit esse in pretio, hac
zestimatione sensim sine sensu crescente. preloqu. in scriptur. cap. 15. sec. 2.

h Hard. answer to the first article of Jewell’s challenge. fol. 26. b. edit. Ant-
werp. ann. 1565.

i Allen. artic. 11. demand. 9.

MADE BY A JESUIT IN IRELAND. 15

subtracta est, sed populus ab ea recessit, saith Erasmus‘,
the vulgar tongue was not taken away from the people;
but the people departed from it.”

If this which I have said will not satisfy you; I would
wish you call unto your remembrance the answer, which
Arnobius sometimes gave, to a foolish question propound-
ed by the enemies of the Christian faith: ‘ Nec! si nequi-
vero causas vobis exponere, cur aliquid fiat illo, vel hoc
modo, continuo sequitur, ut infecta fiant quee facta sunt.”
And consider whether I may not return the like answer
unto you. IfI be not able to declare unto you by what
bishop of Rome, and in what pope’s days, the simplicity of
the ancient faith was first corrupted; it will not presently
follow, that what was done must needs be undone. Or
rather, if you please, call to mind the parable in the
Gospel, where *‘ the™ kingdom of heaven is likened unto
a man, which sowed good seed in his field; but while
men slept, his enemy came and sowed tares among the
wheat, and went his way.” ‘These that slept took
no notice, when or by whom the tares were scattered
among the wheat; neither at the first rising did they dis-
cern betwixt the one and the other, though they were
awake. But ‘ when" the blade was sprung up, and
brought forth fruit, then appeared the tares:” and then
they put the question unto their master; “ Sir, didst not
thou sow good seed in thy field? from whence then hath
it tares?” ‘Their master indeed telleth them, it was the
enemy’s doing: but you could tell them otherwise, and
come upon them thus. You yourselves grant, that the
seed which was first sown in this field was good seed,
and such as was put there by your master himself. If
this which you call tares be no good grain, and hath
sprung from some other seed than that which was sown
here at first; I would fain know that man’s name, who
was the sower of it; and likewise the time in which it was

k Erasm. in declarationib. ad censuras Parisiens. tit. 12. sec. 41.
' Arnob. lib. 2. contra gentes. m Mat. chap. 13. ver. 24, 25,
® Mat. chap. 13. ver. 26, 27,

14 AN ANSWER TO A CHALLENGE

sown. Now you being not able to shew either the one or
the other, it must needs be that your eyes here deceive
you: or if these be tares, they are of no enemy’s, but of
your master’s own sowing.

To let pass the slumberings of former times, we could
tell you of an age, wherein men not only slept, but also
snorted : it was, if you know it not, the tenth from Christ,
the next neighbour to that wherein hell® broke loose.
That “ unhappy’ age,” as Genebrard, and other of your
own writers term it, “exhausted both of men of account
for wit and learning, and of worthy princes and bishops.”
In which there were ‘“ no‘ famous writers, nor councils ;”
than which, if we will credit Bellarmine, there was never
age ““ more’ unlearned and unhappy.” If I be not able to
discover what feats the devil wrought in that time of dark-
ness, wherein men were not so vigilant in marking his
conveyances ; and such as might see somewhat, were not
so forward in writing books of their observations: must
the infelicity of that age, wherein there was little learning,
and less writing, yea, which “ for want of writers,” as
cardinal Baronius* acknowledgeth, “ hath been usually
named the obscure age;” must this, I say, enforce me to
yield, that the devil brought in no tares all that while,
but let slip the opportunity of so dark a night, and slept
himself for company? There are other means left unto us,
whereby we may discern the tares brought in by the in-
struments of Satan, from the good seed which was sown
by the apostles of Christ; beside this observation of times
and seasons, which will often fail us. “ Ipsa‘t doctrina
eorum,” saith Tertullian, ‘cum apostolica comparata, ex
diversitate et contrarietate sua pronuntiabit, neque apos-
toli alicujus auctoris esse, neque apostolici: their very
doctrine itself, bemg compared with the apostolic, by the

° Apoc. chap. 20. ver. 7.

P Infelix dicitur hoc seculum, exhaustum hominibus ingenio et doctrina claris,
sive etiam claris principibus et pontificibus. Genebr. chron. lib. 4.

P Bellarm, in chronol. ann. 970. τ Id. de Rom, pontif. lib. 4. cap. 12.

* Baron. annal. tom. 10, ann. 900. sec. 1.

* Tertull, preescript. advers. heret, cap. 32.

MADE BY A JESUIT IN IRELAND. 15

diversity and contrariety thereof, will pronounce that it
had for author neither any apostle nor any man aposto-
lical.” For there cannot be a better prescription against
heretical novelties, than that which our Saviour Christ
useth against the Pharisees ; ‘‘ From" the beginning it was
not so:” nor a better preservative against the infection of
seducers, that are ‘ crept in unawares,” than that which is
prescribed by the apostle Jude’, “ earnestly to contend for
the faith which was once delivered unto the saints.”

Now to the end we might’ know the certainty of those
things, wherein the saints were at the first instructed,
God hath provided, that the memorial thereof should be
recorded in his own book, that it might remain “‘ for* the
time to come, for ever and ever.” He then who out of
that book is able to demonstrate, that the doctrine and
practice now prevailing swerveth from that, which was
at first established in the Church by the apostles of
Christ, doth as strongly prove, that a change hath been
made in the middle times, as if he were able to nominate
the place where, the time when, and the person by whom
any such corruption was first brought in. In the apostles’
days, when a man had examined himself, he was admitted
unto the Lord’s table, there to ‘‘ eat of that bread, and
drink of that cup :” as appeareth plainly from the first’
to the Corinthians. In the Church of Rome at this
day, the people are indeed permitted to eat of the
bread (if bread they may call it); but not allowed to
drink of the cup. Must all of us now shut our eyes,
and sing, ‘‘ Sicut* erat in principio, et nunc:” unless we
be able to tell by whom, and when this first institution was
altered? By St. Paul’s order, who would have all things
done to edification, Christians should pray with ‘ under-
standing,” and not in an unknown language: as may be
seen in the fourteenth chapter of the same epistle to the
Corinthians. The case is now so altered, that the bring-
ing in of a tongue not understood, which hindered the

u Matt. chap. 19. ver. 8. v Jude, ver. 3, 4.
Ww Luke, chap. 1. ver. 4. Χ Jsa. chap. 30. ver. 8.

y chap. 11. ver. 28. 2 As it was in the beginning so now

16 AN ANSWER TO A CHALLENGE

edifying of Babel itself, and scattered the builders
thereof, is accounted a good means to further the edifying
of your Babel; and to hold? her followers together. [5
not this then a good ground to resolve a man’s judgment,
that things are not now kept in that order, wherein they
were set at first by the apostles: although he be not able
to point unto the first author of the disorder ?

And as we may thus discover innovations, by having re-
course unto the first and best times: so may we do the
like by comparing the state of things present with the mid-
dle times of the Church. Thus I find, by the constant and
approved practice of the ancient Church, that all sorts
of people, men, women, and children, had free liberty to
read the holy Scriptures. I find now the contrary among
the papists: and shallI say for all this, that they have not
removed the bounds which were set by the fathers, because
perhaps I cannot name the pope, that ventured to make the
first enclosure of these commons of God’s people? I hear
St. Hierome? say, “Judith, et Tobie, et Macchabaorum
libros legit quidem Ecclesia, sed eos inter canonicas scrip-
turas non recipit: the Church doth read indeed the
books of Judith, and Toby, and the Macchabees; but
doth not receive them for canonical Scripture.” I see that
at this day the Church of Rome receiveth them for such.
May not I then conclude, that betwixt St. Hierome’s
time and ours, there hath been a change; and that the
Church of Rome now is not of the same judgment with
the Church of God then: howsoever I cannot precisely
lay down the time, wherein she first thought herself to be
wiser herein than her forefathers.

But here our adversary closeth with us, and layeth down
a number of points, held by them, and denied by us:
which he undertaketh to make good, as well by the ex-
press testimonies of the fathers of the primitive Church of
Rome, as also by good and certain grounds out of the
sacred Scriptures, if the fathers’ authority will not suffice.

ἃ Ledesim. de scriptur. quavis lingua non legendis, cap. 17. Bellar. lib. 2. de
verbo Dei cap. 15.
> Hieronym. prefat. in libros Salomon, epist. 115.

MADE BY A JESUIT IN IRELAND. 17

Where if he would change his order, and give the sacred
Scriptures the precedency, he should therein do more
right to God the author of them, who well deserveth to
have audience in the first place; and withal ease both
himself and us of a needless labour, in seeking any further
authority to compose our differences. For if he can pro-
duce, as he beareth us in hand he can, good and certain
grounds out of the sacred Scriptures for the points in con-
troversy, the matter is at anend: he, that will not rest sa-
tisfied with such evidences as these, may (if he please) tra-
vel further, and speed worse. Therefore, as St. Augus-
tine’ heretofore provoked the Donatists, so provoke I
him: “ Auferantur charta humane: sonent voces Divi-
ne: ede mihi unam Scripture vocem pro parte Do-
nati: let human writings be removed: let God’s voice
sound: bring me one voice of the Scripture for the
part of Donatus.” Produce but one clear testimony
of the sacred Scripture for the pope’s part, and it shall
suffice: allege what authority you list without Scripture,
and it cannot suffice. We reverence indeed the ancient
fathers, as it is fit we should, and hold it our duty to
‘rise up before the hoary head, and to honour the per-
son of the aged :” but still with reservation of the respect
we owe to their Father and ours, that ‘ Ancient* of days,
the hair of whose head is like the pure wool.” We may
not forget the lesson, which our great Master hath taught
us, “ Call’no man your father upon the earth: for one
is your Father, which is in heaven.” Him therefore alone
do we acknowledge for the father of our faith: no other
father do we know, upon whose bare credit we may ground
our consciences in things that are to be believed.

And this we say, not as if we feared that these men
were able to produce better proofs out of the writings of
the fathers for the part of the pope, than we can do for
the catholic cause; when we come to join in the particu-

VOL. III. Cc

18 AN ANSWER TO A CHALLENGE

lars, they shall find it otherwise: but partly to bring the
matter unto a shorter trial, partly to give the word of God
his due, and to declare what that rock is, upon which alone
we build our faith, even ‘“ the® foundation of the apos-
tles and prophets ;” from which no slight that they can de-
vise shall ever draw us.

The same course did St. Augustine take with the Pe-
lagians : against whom he wanted not the authority of the
fathers of the Church. ‘* Which" if I would collect (saith
he) and use their testimonies, it would be too long a work ;
and I might peradventure seem to have less confidence
than I ought in the canonical authorities, from which we
ought not to be withdrawn.” Yet was the Pelagian he-
resy then but newly budded: which is the time wherein
the pressing of the fathers’ testimonies is thought to be best:
in season. With how much better warrant may we follow
this precedent, having to deal with such as have had time
and leisure enough to falsify the fathers’ writings, and to
‘‘ teach them the learning and the tongue of the Chaldeans ?”
The method of confuting heresies, by the consent of holy
fathers, is by none commended more than by Vincentius
Lirinensis: who is careful notwithstanding herein to give
us this caveat. ‘“‘ But' neither always, nor all kinds of he-
resies are to be impugned after this manner; but such
only as are new, and lately sprung: namely, when they
do first arise, while by the straitness of the time itself they
be hindered from falsifying the rules of the ancient faith ;
and before the time that, their poison spreading farther,
they attempt to corrupt the writings of the ancients. But

§ Ephes. chap. 2. ver. 20.

4 Quos si colligere, et eorum testimoniis uti, velim, et nimis longum erit, et de
canonicis authoritatibus, a quibus non debemus averti, minus fortasse videbor
prasumpsisse quam debui. Aug. de nupt. et concupiscent. lib. 2. cap. 51.

i Sed neque semper, neque omnes hereses hoc modo impugnande sunt, sed
novitie recentesque tantummodo, cum primum scilicet exoriuntur ; antequam
infalsare vetustz fidei regulas ipsius temporis vetantur angustiis; ac priusquam,
manante latius veneno, majorum volumina vitiare conentur. Czterum dilatatz
et inveterate hzreses nequaquam hac via aggrediendx sunt, eo quod prolixo
temporum tractu longa his furandee veritatis patuerit occasio. Vincent. de
heres. cap. 39.

MADE BY A JESUIT IN IRELAND. 19

far spread and inveterate heresies are not to be dealt
withal this way, forasmuch as, by long continuance of
time, a long occasion hath lain open unto them to steal
away the truth.” The heresies with which we have to
deal have spread so far, and continued so long, that the
defenders of them are bold to make universality and dura-
tion the special marks of their Church: they had oppor-
tunity enough of time and place, to put in use all deceiv-
ableness of unrighteousness ; neither will they have it to
say that, in coining and clipping and washing the monu-
ments of antiquity, they have been wanting to themselves.
Before the council of Nice, as hath been observed by
one*, who sometime was pope himself, little respect, to
speak of, was had to the Church of Rome. If this may
be thought to prejudice the dignity of that Church, which
would be held to have sat as queen among the nations,
from the very beginning of Christianity: you shall have
a crafty merchant, Isidorus Mercator, I trow, they call him,
that will help the matter, by counterfeiting decretal epistles
in the name of the primitive bishops of Rome ; and bringing
in thirty of them in a row, as so many knights of the post, to
bear witness of that great authority, which the Church of
Rome enjoyed before the Nicene fathers were assembled.
If the Nicene fathers have not amplified the bounds of her
jurisdiction, in so large a manner as she desired, she hath
had her well-willers, that have supplied the council’s negli-
gence in that behalf, and made canons for the purpose in
the name of the good fathers, that never dreamed of such a
business. Ifthe power of judging all others will not content
the pope, unless he himself may be exempted from being
judged by any other: another council', as ancient at least
as that of Nice, shall be suborned; wherein it shall be
concluded, by the consent of two hundred and eighty-
four imaginary bishops, that no man may judge the first
seat: and for failing, in an elder council” than that, con-
sisting of three hundred buckram bishops of the very self-

k JEneas Sylvius, epist. 288. }
' Concil. Rom. sub Sylvest. cap. 20. Nemo enim judicabit primam sedem.
™ Concil. Sinuessan, circa fin.

20 AN ANSWER TO A CHALLENGE

same making, the like note shall be sung : “‘ Quoniam prima
sedes non judicabitur a quoquam; the first seat must not
be judged by any man.” Lastly, if the pope does not think
that the fulness of spiritual power is sufficient for his
greatness, unless he may be also lord paramount in tem-
poralibus; he hath his followers ready at hand, to frame a
fair donation, in the name of Constantine the emperor,
whereby his holiness shall be estated, not only in the city
of Rome, but also in the seigniory of the whole west. [{
would require a volume to rehearse the names of those
several tractates, which have been basely bred in the
former days of darkness, and fathered upon the ancient
doctors of the church, who, if they were now alive, would
be deposed that they were never privy to their begetting.

Neither hath this corrupting humour stayed itself in
forging of whole councils, and entire treatises of the an-
cient writers; but hath, like a canker, fretted away divers
of their sound parts, and so altered their complexions,
that they appear not to be the same men they were. To
instance, in the great question of Transubstantiation: we
were wont to read in the books attributed unto S. Ambrose,”
** Si ergo tanta vis est insermone DominiJesu, ut inciperent
esse quze non erant: quanto magis operatorius est, ut sint
que erant, et in aliud commutentur? if therefore there
be so great force in the speech of our Lord Jesus, that the
things which were not begun to be, (namely, at the first
creation): how much more is the same powerful to make,
that things may still be that which they were, and yet be
changed into another thing?” It is not unknown how much
those words, wt sint que erant, have troubled their brains
who maintain that, after the words of consecration, the ele-
ments of bread and wine be not that thing which they
were: and what devices they have found to make the
bread and wine in the sacrament to be like unto the beast
in the Revelation, “ that? was, and is not, and yet is.”
But that Gordian knot, which they with their skill could
not so readily untie, their masters at Rome, Alexander-

®" De sacramentis, lib, 4. cap. 4. ° Apoc. chap. 17. ver. 8.

MADE BY A JESUIT IN IRELAND. 9]

like, have now cut asunder; paring clean away in their
Roman edition (which is also followed in that set out at
Paris, anno 1603) those words, that so much troubled
them ; and letting the rest run smoothly after this manner :
** Quanto magis operatorius est, ut que erant, in aliud
commutentur? how much more is the speech of our Lord
powerful to make, that those things which were should
be changed into another thing ?”

The author of the imperfect work upon Matthew, homily
the eleventh, writeth thus : Si ergo hec vasa sanctificata ad
privatos usus transferre sic periculosum est, in quibus non
est verum corpus Christi, sed mysterium corporis ejus
continetur ; quanto magis vasa corporis nostri, que sibi
Deus ad habitaculum preparavit, non debemus locum
dare diabolo agendi in eis quod vult? if therefore it be so
dangerous a matter to transfer unto private uses those
holy vessels, in which the true body of Christ is not, but the
mystery of his body is contained ; how much more for the
vessels of our body, which God hath prepared for himself
to dwell in, ought not we to give way unto the devil, to do
in them what he pleaseth?” ‘Those words, “ in quibus
non est verum corpus Christi, sed mysterium corporis ejus
continetur ; in which the true body of Christ is not, but
the mystery of his body is contained ;” did threaten to cut
the very throat of the papists’ real presence ; and there-
fore, in good policy, they thought it fit to cut their throat
first, for doing any further hurt. Whereupon, in the
editions of this work printed at Antwerp, apud Joannem
Steelsium, anno 1537. at Paris, apud Joannem Roigny,
anno 1543. and at Paris again, apud Audoenum Parvum,
anno 1557. not one syllable of them is to be seen; though
extant in the ancienter editions, one whereof is as old as
the year 1487. And to the same purpose, in the nine-
teenth homily, instead of ‘ sacrificium panis et vini, the
sacrifice of bread and wine,” which we find in the old im-
pressions, these latter editions have chopt in “ sacrificium
corporis et sanguinis Christi, the sacrifice of the body and
blood of Christ.”

In the year 1608 there were published at Paris certain

a2 AN ANSWER TO A CHALLENGE

works of Fulbertus bishop of Chartres, ‘“ pertaining? as
well to the refuting of the heresies of this time (for so
saith the inscription), as to the clearing of the history of
the French.” Among those things that appertain to the
confutation of the heresies of this time, there is one espe-
cially, folio 168. laid down in these words: ‘* Nisi man-
ducaveritis, inquit, carnem filii hominis, et sanguinem bi-
beritis, non habebitis vitam in vobis. Facinus vel fla-
gitium videtur jubere. Figura ergo est, dicet hereticus,
precipiens passioni Domini esse communicandum tantum,
et suaviter atque utiliter recondendum in memoria, quod
pro nobis caro ejus crucifixa et vulnerata sit : unless (saith
Christ) ye eat the flesh of the Son of man, and drink his
blood, ye shall not have life in you. He seemeth to com-
mand an outrage or wickedness. It is therefore a figure,
will the heretic say, requiring us only to communicate
with the Lord’s passion, and sweetly and profitably to lay
up in our memory that his flesh was crucified and wounded
for us.” He that put in those words ““ dicet hereticus”
thought he had notably met with the heretics of this time:
but was not aware, that thereby he made St. Augustine an
heretic for company. For the heretic, that speaketh thus,
is even St. Augustine himself: whose very words these
are, in his third book de doctrina Christiana, the six-
teenth chapter. Which some belike having put the pub-
lisher in mind of, he was glad to put this among his errata,
and to confess’ that these two words were not to be found
in the manuscript copy which he had from Petavius; but
telleth us not what we are to think of him, that, for the
countenancing of the popish cause, ventured so shame-
fully to abuse St. Augustine.

In the year 1616. a tome of ancient writers, that never
saw the light before, was set forth at Ingoldstad by Pe-
trus Steuartius: where, among other tractates, a certain
Penitential, written by Rabanus that famous archbishop
of Mentz, is to be seen. In the thirty-third chapter of

P Que tam ad refutandas hereses hujus temporis, quam ad Gallorum hist
pertinent. i
4 Vide tom. 11, bibliothece patrum, edit. Col. pag. 44. b.

MADE BY A JESUIT IN IRELAND. 23

that book, Rabanus, making answer unto an idle question
moved by bishop Heribaldus concerning the eucharist,
What should become of it after it was consumed, and sent
into the draught, after the manner of other meats? hath
these words, ‘“‘ Nam’ quidam nuper, de ipso sacramento cor-
poris et sanguinis Domininon rite sentientes, dixerunt ; hoc
ipsum corpus et sanguinem Domini, quod de Maria vir-
gine natum est, et im quo ipse Dominus passus est in
cruce, et resurrexit de sepulchro® cui errori quantum
potuimus, ad Egilum abbatem scribentes, de corpore ipso
quid vere credendum sit aperuimus : for some of late, not
holding rightly of the sacrament of the body and blood of
our Lord, have said; that the very body and blood of our
Lord, which was born of the virgin Mary, and in which
our Lord himself suffered on the cross, and rose again
from the grave-——against which error writing unto
abbot Egilus, according to our ability, we have declared
what is truly to be believed concerning Christ’s body.”
You see Rabanus’s tongue is clipt here for telling tales : but
how this came to pass were worth the learning. Steuartius
freeth himself from the fact, telling us in his margin, that*
“here there was a blank in the manuscript copy ;” and
we do easily believe him: for Possevine the Jesuit hath
given us to understand, that manuscript" books also are to
be purged, as well as printed. But whence was this ma-
nuscript fetched, think you? out of the famous” monastery
of Weingart ; saith Steuartius. The monks of Weingart
then belike must answer the matter; and they, I dare say,
upon examination will take their oaths that it was no part
of their intention to give any furtherance unto the cause
of the protestants hereby. If hereunto we add, that He-
ribaldus and Rabanus both are ranked* among heretics
by Thomas Walden, forY holding the eucharist to be

Ὁ initio pag. 669. S Vide Mabil. act. Bened. sec, 4. par. 2. pag. 596.

* Lacuna hic est in MS. exemplari.

" Ad istos enim quoque purgatio pertinet. Possevin. lib, 1. biblioth. select.
cap. 12. :

w Ex MS. cod. celeberrimi monasterii Weingartensis.

* Wald. tom, 1. doctrinal. in prolog. ad Martinum Y.

y Id. tom. 2. cap. 19, et 61.

24 AN ANSWER TO A CHALLENGE

subject to digestion and voidance, like other meats ; the
suspicion will be more vehement: whereunto yet I will
adjoin one evidence more, that shall leave the matter past
suspicion.

In the libraries of my worthy friends, Sir Robert Cotton,
that noble baronet, so renowned for his great care in col-
lecting and preserving all antiquities, and Dr. Ward, the
learned Master of Sidney College in Cambridge, I met
with an ancient treatise of the sacrament, beginning thus:
““ Sicut ante nos quidam sapiens dixit, cujus sententiam
probamus, licet nomen ignoremus ;” which is the same
with that in the Jesuits’ college at Louvain, blindly
fathered’ upon Berengarius. The author of this trea-
tise, having first twitted Heribaldus for propounding,
and Rabanus for resolving, this question of the void-
ance of the eucharist, layeth down afterward the opi-
nion of Paschasius Radbertus, whose writing is yet
extant, “‘ quod non alia plane sit caro, que sumitur de
altari, quam que nata est de Maria virgine, et passa in
cruce, et que resurrexit de sepulchro, queque et pro
mundi vita adhuc hodie offertur: that the flesh, which
is received at the altar, is no other than that which was
born of the virgin Mary, suffered on the cross, rose again
from the grave, and as yetis daily offered for the life of the
world. Contra quem, (saith he) satis argumentatur, et
Rabanus in epistola ad Egilonem* abbatem, et Ratrannus
quidam libro composito ad Carolum regem; dicentes
aliam esse: against whom both Rabanus in his epistle to
abbot Egilo, and one Ratrannus in a book which he made
to king Charles, argue largely; saying that it is another
kind of flesh.” Whereby, what Rabanus his opinion was
of this point in his epistle to abbot Kgilo or Egilus, and
consequently what that was which the monks of Weingart
could not endure in his Penitential, I trust is plain
enough.

* Ant. Possevin. apparat. sacr. in Berengario Turon.

2 al. Elgionem, et, Helgimonem, male. Neque enim alius hic intelligendus,
quam A®gil. ille, cui in Fuldensis abbatiz regimine proxime successit ipse Ra-~
banus.

MADE BY A JESUIT IN IRELAND. 25

I omit other corruptions of antiquity in this same ques-
tion, which I have touched elsewhere’: only that of Ber-
tram I may not pass over; wherein the dishonesty of these
men, in handling the writings of the ancients, is laid open,
even by the confession of their own mouths. Thus the
case standeth. ‘That Ratrannus, who joined with Raba-
nus in refuting the error of the carnal presence, at the first
bringing in thereof by Paschasius Radbertus, is he who
commonly is known by the name of Bertramus. The
book, which he wrote of this argument to Carolus Cal-
vus the emperor, was forbidden to be read, by order from
the Roman inquisition, confirmed afterwards by the council
of Trent. The divines of Douay, perceiving that the
forbidding of the book did not keep men from reading it,
but gave them rather occasion to seek more earnestly after
it, thought it better policy, that Bertram should be permit-
ted to go abroad; but handled in such sort as other ancient
writers, that made against them, were wont to be. ‘“‘ See-
ing therefore (say they‘) we bear with very many errors
in other of the old catholic writers, and extenuate them,
excuse them, by inventing some device oftentimes deny
them, and feign some commodious sense for them when
they are objected in disputations or conflicts with our ad-
versaries : we do not see, why Bertram may not deserve
the same equity, and diligent revisal; lest the heretics
cry out, that we burn and forbid such antiquity as maketh
for them.” Mark this dealing well. The world must be
borne in hand, that all the fathers make for the Church of
Rome against us, in all our controversies. When we
bring forth express testimonies of the fathers to the con-
trary, what must then be done? A good face must be put
upon the matter ; one device or other must be invented to

b De Christian. Eccl. success. et statu, vol. 2. pag. 58. et 217.

© Quum igitur in catholicis veteribus aliis plurimos feramus errores, et extenu-
emus, excisemus, excogitato commento persepe negemus, et commodum iis sen-
sum affingamus, dum opponuntur in disputationibus, aut in conflictionibus cum ad-
versariis : non videmus, cur non eandem ezquitatem et diligentem recognitionem
mereatur Bertramus ; ne heretici ogganniant, nos antiquitatem pro ipsis facientem
exurere et prohibere. Index expurg. Belgic, pag. ὅν edit. Antverp. ann. 1571.

26 AN ANSWER TO A CHALLENGE

elude the testimonies objected ; and still it must be denied
that the fathers make against the doctrine of the papists.
Bertram for example writeth thus ; ‘ The‘ things, which
differ one from another, are not the same. The body of
Christ, which was dead, and rose again, and being made
immortal now dieth not, death no more having dominion
over it, is everlasting ; and now not subject to suffering.
But this, which is celebrated in the Church, is temporal,
not everlasting ; it is corruptible, not free from corrup-
tion.” What device must they find out here? They
must say this is meant of the accidents or “ forms® of the
sacrament, which are corruptible ; or of the use of the sa-
crament, which continueth only in this present world.”
But how will this shift serve the turn, when as the whole
drift of the discourse tendeth to prove, that that, which is
received by the mouth of the faithful in the sacrament, is
not that very body of Christ, which died upon the cross,
and rose again from death? “ Non male aut inconsulte
omittantur igitur omnia hee: it were not amiss therefore
(say our popish censurers) nor unadvisedly done, that all
these things should be left out.”

If this be your manner of dealing with antiquity, let all
men judge whether it be not high time for us to listen un-
to the advice of Vincentius Lirinensis; and not be so
forward to commit the trial of our controversies to the wri-
tings of the fathers, who have had the ill hap to fall into
such huxters’ handling. Yet, that you may see how con-
fident we are in the goodness of our cause, we will not
now stand upon our right, nor refuse to enter with you
into this field; but give you leave for this time both to be
the challenger and the appointer of your own weapons.
Let us then hear your challenge, wherein you would so
fain be answered. “1 would fain know (say you) how

4 Que ase differunt, idem non sunt. Corpus Christi, quod mortuum est, et
resurrexit, et immortale factum jam non moritur, et mors illi ultra non domina-
bitur, aternum est, nee jam passibile. Hoc autem, quod in Ecclesia celebratur,
temporale est, non zternum ; corruptibile est, non incorruptum. Bertram. de
corp. et sang. Dom.

© Secundum species sacramenti corruptibiles: aut de re ipsa et usu sacra-
menti; qui noncontingit, nisi presenti in seculo. Index expurg. pag. 7.

MADE BY A JESUIT IN IRELAND. Ἄγ]

can your religion be true, which disalloweth of many chief
articles, which the saints and fathers of that primitive
Church of Rome did generally hold to be true? For they
of your side, that have read the fathers of that unspotted
Church, can well testify (and if any deny it, it shall be
presently shewn) that the doctors, pastors, and fathers of
that Church do allow of traditions, &c.” And again:
“* Now would I fain know, whether of both have the true
religion ; they that hold all these abovesaid points with
the primitive Church, or they that do most vehemently
contradict and gainsay them? they that do not disagree
with that holy Church in any point of religion; or they
that agree with it but in very few, and disagree in al-
most all?” And the third time too, for failing: ‘“‘ Now
would I willingly see what reasonable answer may be
made to this. For the protestants grant that the Church
of Rome, for four or five hundred years, held the true re-
ligion of Christ : yet do they exclaim against the above-
said articles, which the same Church did maintain and up-
hold; as may be shewn by the express testimonies of the
fathers of the same Church, and shall be largely laid
down, if any learned protestant will deny it.”

If Albertus Pighius had now been alive, as great a
scholar as he was, he might have learned that he never
knew before. ‘‘ Who did ever yet (saith he’) by the
Church of Rome understand the universal Church?” That
doth this man, say I, who styleth all the ancient doctors
and martyrs of the Church universal, with the name of
the saints and fathers of the primitive Church of Rome.
But it seemeth a small matter unto him, for the magnifying
of that Church, to confound urbem and orbem: unless he
mingle also heaven and earth together, by giving the title
of that unspotted Church, which is the special privilege of
the Church triumphant in heaven, unto the Church of
Rome here militant upon earth. St. Augustine surely
would not have himself otherwise understood, whensoever
he speaketh of the unspotted Church: and therefore, to

? Quis per Romanam Ecclesiam unquam intellexit aut universalem Eccle-
siam, aut generale concilium? Pigh. eccles. hierar, lib. 6, cap. 3,

28 AN ANSWER TO A CHALLENGE

prevent all mistaking, he thus expoundeth himself in his
retractations. ‘‘ Wheresoever® in these books I have made
mention of the Church not having spot or wrinkle, it is
not so to be taken, as if she were so now, but that she is
prepared to be so, when she shall appear glorious. For
now, by reason of certain ignorances and infirmities of her
members, the whole Church hath cause to say every day,
Forgive us our trespasses.” Now as long as the Church
is subject to these ignorances and infirmities, it cannot be
otherwise, but there must be differences betwixt the mem-
bers thereof; one part may understand that whereof ano-
ther is ignorant: and, ignorance being the mother of error,
one particular Church may wrongly conceive of some
points, wherein others may be rightly informed. Neither
will it follow thereupon, that these Churches must be of
different religions, because they fully agree not in all
things: or that therefore the reformed Churches in our
days must disclaim all kindred with those in ancient times,
because they have washed away some spots from them-
selves, which they discerned to have been in them.

It is not every spot that taketh away the beauty of a
Church, nor every sickness that taketh away the life there-
of: and therefore, though we should admit that the an-
cient Church of Rome was somewhat impaired both in
beauty and in health too (wherein we have no reason to
be sorry, that we are unlike unto her), there is no neces-
sity, that hereupon presently she must cease to be our sister.
St. Cyprian, and the rest of the African bishops that jomed
with him, held that such as were baptized by heretics
should be rebaptized: the African bishops in the time of
Aurelius were of another mind. Doth the diversity of their
judgments in this point make them to have been of a di-
verse religion? Itwas the use of the ancient Church to mi-
nister the communion unto infants : which is yet also prac-

£ Ubicunque in his libris commemoravi Ecclesiam non habentem maculam aut
rugam, non sic accipiendum est quasi jam sit, sed que preparatur ut sit, quan-
do apparebit etiam gloriosa. Nunc enim, propter quasdam ignorantias et infir-
mitates membrorum suorum, habet unde quotidie tota dicat : Dimitte nobis de-
bita nostra. August. retract. lib. 2. cap. 18. op. tom. 1. pag. 48.

MADE BY A JESUIT IN IRELAND. 29

tised by the Christians in Egypt and Ethiopia. The
Church of Rome, upon better consideration, hath thought
fit to do otherwise; and yet for all that will not yield, that
either she herself hath forsaken the religion of her ances-
tors, because she followeth them not in this; or that they
were of the same religion with the Cophites and Habas-
sines, because they agree together in this particular. So
put case the Church of Rome now did use prayer for ἡ
the dead in the same manner that the ancient Church did
(which we will shew to be otherwise); the reformed
Churches, that upon better advice have altered that usage,
need not therefore grant, that either themselves hold a dif-
ferent religion from that of the fathers, because they do
not precisely follow them in this; nor yet that the fathers
were therefore papists, because in this point they thus
concurred. For,as two may be discerned to be sisters
by the likeness of their faces, although the one have some
spots or blemishes which the other hath not: so a third’
may be brought in, which may shew like spots and ble-
mishes, and yet have no such likeness of visage as may be-
wray her to be the other’s sister.

But our challenger having first conceited in his mind
an idea of an unspotted Church upon earth; then being
far in love with the painted face of the present Church of
Rome, and out of love with us, because we like not as he
liketh ; taketh a view of both our faces in the false glass
of affection, and findeth her on whom he doteth, to answer

-his unspotted Church in all points, but us to agree with it
in almost nothing. And thereupon ‘ he would fain
know, whether of both have the true religion? they that
do not disagree with that holy Church in any point of re-
ligion; or they that agree with it but in very few, and dis-
agree in almost all?” Indeed if that, which he assumeth
for granted, could as easily be proved as it is boldly
avouched ; the question would quickly be resolved, whe-
ther of us both have the true religion? But he is to un-
derstand, that strong conceits are but weak proofs: and
that the Jesuits have not been the first, from whom such
brags as these have been heard. Dioscorus the heretic

90 AN ANSWER TO A CHALLENGE

was as pert, when he uttered these speeches in the coun-
cil of Chalcedon: “ I" am cast out with the fathers. 1
defend the doctrines of the fathers. I transgress them
not in any point: and I have their testimonies, not barely,
but in their very books.” Neither need we wonder, that
he should bear us down, that the Church of Rome at this
day doth not disagree from the primitive Church in any
point of religion; who sticketh not so confidently to affirm,
that we agree with it but in very few, and disagree in al-
most all. For those few points, wherein he confesseth we
do agree with the ancient Church, must either be meant
of such articles only, wherein we disagree from the now
Church of Rome; or else of the whole body of that re-
ligion which we profess. Ifin the former he yield that we
do agree with the primitive Church ; what credit doth he
leave unto himself, who with the same breath hath given
out, that the present Church of Rome doth not disagree
with that holy Church in any point? If he mean the lat-
ter ; with what face can he say, that we agree with that
holy Church but in very few points of religion, and disa-
gree in almost all? Irenaeus, who was the disciple of
those which heard St. John the apostle, layeth' down the
articles of that faith, in the unity whereof the churches
that were founded in Germany, Spain, France, the East,
Egypt, Libya, and all the world, did sweetly accord ; as if
they had all dwelt in one house, all had but one soul, and
one heart, and one mouth. Is he able to shew one point,
wherein we have broken that harmony, which Irenzus
commendeth in the catholic Church of his time? But
that rule of faith, so much commended by him and Ter-
tullian and the rest of the fathers, and all the articles of
the several creeds, that were ever received in the ancient
Church as badges of the catholic profession (to which we
willingly subscribe), is with this man almost nothing : none
must now be counted a catholic, but he that can conform

" Ἐγὼ μετὰ τῶν πατέρων ἐκβάλλομαι. ἐγὼ συνίσταμαι τοῖς τῶν πατέ-
ρων δόγμασιν. οὐ παραβαίνω ἐν τινι. καὶ τούτων τὰς χρήσεις, OVX’
ἁπλῶς, ἀλλ᾽ ἐν βιβλίοις ἔχω. Οομοῖ!. Chalced. act. 1. pag. 97. edit. Rom.

i Tren. lib, 1. cap. 2,3. Epiph. heres. 31. ,

MADE BY A JESUIT IN IRELAND. bl

his belief unto the creed* of the new fashion, compiled by
pope Pius the fourth, some four and fifty years ago.

As for the particular differences, wherein he thinketh
he hath the advantage of us, when we come unto the
sifting of them, it shall appear how far he was deceived in
his imagination. In the mean time, having as yet not
strucken one stroke, but threatened only to do wonders, if
any would be so hardy to accept his challenge, he might
have done very well, to have deferred his triumph, until
such time as he had obtained the victory. For, asif he
had borne us down with the weight of the authority of the
fathers, and so astonished us therewith that we could
not tell what to say for ourselves, he thus bestirreth him-
self, ina most ridiculous manner, fighting with his own
shadow. ““ Will you say that these fathers,” saith he,
who hath not hitherto laid down so much as the name of
any one father, ‘‘ maintained these opinions contrary to the
word of God? Why, you know that they were the pillars of
Christianity, the champions of Christ his Church, and of
the true catholic religion, which they most learnedly de-
fended against divers heresies ; and therefore spent all
their time in a most serious study of the holy Scripture.
Or will you say,that, although they knew the Scriptures to
repuen, yet they brought in the aforesaid opinions by
malice and corrupt intentions? Why, yourselves cannot
deny, but that they lived most holy and virtuous lives, free
from all malicious corrupting or perverting of God’s holy
word; and by their holy lives are now made worthy to
reign with God in his glory. Insomuch as their admi-
rable learning may sufficiently cross out all suspicion of
ignorant error; and their innocent sanctity freeth us from
all mistrust of malicious corruption.”

But by his leave, he is a little too hasty. He were best
to bethink himself more advisedly of that which he hath
undertaken to perform; and to remember the saying of
the king of Israel unto Benhadad, “ Let' not him that

k Forma professionis fidei, in bulla Pii iv, edit. ann. 1564.
1 1 Kings, chap. 20, ver. 11.

32 AN ANSWER TO A CHALLENGE

girdeth on his harness, boast himself, as he that putteth
it off.” He hath taken upon him to prove, that our reli-
gion cannot be true, because it ‘ disalloweth of many
chief articles, which the saints and fathers of that primi-
tive Church of Rome did generally hold to be true.” For
performance hereof, it will not be sufficient for him to
shew, that some of these fathers maintained some of these
opinions: he must prove, if he will be as good as his
word and deal any thing to the purpose, that they held
them generally; and held them too, not as opinions, but
tanquam de fide, as appertaining to the substance of faith
and religion. For, as Vincentius Lirinensis well ob-
serveth, ‘‘ the™ ancient consent of the holy fathers is with
great care to be sought and followed by us, not in every
petty question belonging to the law of God, but only, or
at least principally, in the rule of faith.” But all the points,
propounded by our challenger, be not chief articles: and
therefore if in some of them the fathers have held some
opinions that will not bear weight in the balance of the
sanctuary (as some conceits they had herein, which the
papists themselves must confess to be erroneous), their
defects in that kind do abate nothing of that reverend
estimation which we have them in, for their great pains
taken in the defence of the true catholic religion, and the
serious study of the holy Seripture. Neither do I think
that he, who thus commendeth them for the pillars of
Christianity and the champions of Christ’s Church, will
therefore hold himself tied to stand unto every thing that
they have said: sure he will not; ifhe follow the steps of
the great ones of his own society.

For what doth he think of Justin Martyr, Irenaeus, and
Kpiphanius? Doth he not account them among those
pillars and champions he speaketh of? Yet, saith cardinal
Bellarmine, ‘‘ I" do not see how we may defend their

m Antiqua sanctorum patrum consensio non in omnibus divine legis queestiun-
culis, sed solum, certe precipue, in fidei regula magno nobis studio et investi-
ganda est et sequenda. Vincent. contra heres. cap. 39.

" Justini, Irenzei, Epiphanii, atque Oecumenii sententiam non video quo pacto
2b errore possimus defendere. Bellarmin. lib, 1. de sanctor. beatit. cap. 6.

MADE BY A JESUIT IN IRELAND. 99

epinion from error.” When others object that they have
two or three hundred testimonies of the doctors, to prove
that the virgin Mary was conceived in sin, Salmeron® the
Jesuit steps forth, and answereth them: first, out of
“the doctrine of Austin and Thomas, that the argument
drawn from authority is weak; then, out of the word
ef God’, In judicio, plurimorum non acquiesces sententiz,
ut a vero devies: in judgment, thou shalt not be led with
the sentence of the most, to decline from the truth.” And
lastly telleth them, “ that?, whenthe Donatists gloried in
the multitude of authors, St. Augustine did answer them ;
that it was a sign their cause was destitute of the
strength of truth, which was only supported by the au-
thority of many, who were subject to error.”. And when
his adversaries press him, not only with the multitude
but also with the antiquity of the doctors alleged ; ‘“ unto’
which more honour always hath been given, than unto
novelties:” he answereth, that indeed “ every age hath
always attributed much unto antiquity; and every old
man, as the poet saith, is a commender of the time past:
but this (saith he) we aver, that, the younger the doctors
are, the more sharp-sighted they be.” And therefore for
his part he yieldeth rather to the judgment of the younger
doctors of Paris: among whom “ none’ is held worthy of
the title of a master in divinity, who hath not first bound
himself with a religious oath to defend and maintain the

» Primo quidem agunt multitudine doctorum, quos errare in re tanti momenti
non est facile admittendum. Respondemus tamen ex Augustini libro 1. de
morib. eccles. cap. 2. tum ex B. Thome doctrina, locum ab authoritate esse in-
firmum. Salmer. in epist. ad Rom. lib. 2. disput. 51.

° Exod. chap. 23.

P Cum Donatiste in autorum multitudine gloriarentur, respondit Augustinus ;
signum esse cause a veritatis nervo destitute, que soli multorum autoritati, qui
errare possunt, innititur. Ibid.

1 Tertio, argumenta petunt a doctorum antiquitate; cui semper major honor
est habitus, quam novitatibus. Respondetur, quamlibet atatem antiquitati
semper detulisse: et quilibet senex, ut quidam poeta dixit, laudator temporis
acti. Sed illud asserimus ; quo juniores, eo perspicaciores esse doctores. bid.

* Nam in celeberrima Parisiorum academia, nullus magistri in theologia titulo
dignus habetur, qui prius etiam jurisjurandi religione non se adstrinxerit ad
hoc Virginis privilegium tuendum et propugnandum. Ibid. Vid. et Laur, Sur.
commentar. rer. in orbe gestar. ann. 1501.

VOL. III. D

94. AN ANSWER TO A CHALLENGE

privilege of the blessed virgin.” Only he forgot to tell
how they, which take that oath, might dispense with ano-
ther oath, which the pope requireth them to take, that
they ‘ will’ never understand and interpret the holy
Scripture, but according to the uniform consent of the
fathers.”

Pererius, in his disputations upon the epistle to the Ro-
mans, confesseth, that ‘thet Greek fathers, and not a
few of the Latin doctors too, have thought, and delivered °
also in their writings, that the cause of the predestination
of men unto everlasting life is the foreknowledge which
God had from eternity, either of the good works which
they were to do by cooperating with his grace; or of the
faith whereby they were to believe the word of God, and
to obey his calling.” And yet he for his part notwith-
standing thinketh that “ this" is contrary to the holy Serip-
ture, but especially to the doctrine of St. Paul.” If our
questionist had been by him, he would have plucked his
fellow by the sleeve, and taken him up in this manner:
Will you say that these fathers maintained this opinion
contrary to the word of God? Why, you know that they
were the pillars of Christianity, the champions of Christ his
Church, and of the true catholic religion, which they most
learnedly defended against divers heresies, and therefore
spent all their timein a most serious study of the holy Serip-
ture. He would also perhaps further challenge him, as he
dothus: Will you say that, although they knew the Scrip-
tures to repugn, yet they brought in the aforesaid opinion

s Nec eam unquam, nisi juxta unanimem consensum patrum, accipiam et in-
terpretabor. Bulla Pi ITV. pag. 478. Bullarii a Petro Mattheo edit. Lugdun.
ann. 1588.

t Greeci patres, nec pauci etiam Latinorum doctorum, arbitratisunt, idque in
scriptis suis prodiderunt ; causam preedestinationis hominum ad vitam zternam
esse preescientiam, quam Deus ab eterno habuit, vel bonorum operum que fac-
turi erant cooperando ipsius gratiz ; vel fidei, qua credituri erant verbo Dei, et
obedituri vocationi ejus. Perer. in Rom. 8. sec. 106. :

« Sed hoc videtur contrarium divine scripture, precipue autem doctrine B.
Pauli. Id. ibid. sec. 111. At enimvero prescientiam fidei non esse rationem
predestinationis hominum, nullius est negotii multis et apertis Scripture testi-
moniis ostendere. Ibid. sec. 109.

oO”~

MADE BY A JESUIT IN IRELAND. vo

by malice and corrupt intentions. For sure he might have
asked this wise question of any of his own fellows, as well
as of us, who do allow and esteem so much of these
blessed doctors and martyrs of the ancient Church (as he
himself in the end of his challenge doth acknowledge) :
which verily we should have little reason to do, if we did
imagine that they brought in opinions, which they knew
to be repugnant to the Scriptures, for any malice or cor-
rupt intentions. Indeed men they were, compassed with
the common infirmities of our nature, and therefore sub-
ject unto error; but godly men, and therefore free from
all malicious error.

Howsoever then we yield unto you, that their innocent
sanctity freeth us from all mistrust of malicious corruption ;
yet you must pardon us if we make question, whether
their admirable learning may sufficiently cross out all
suspicion of error: which may arise either of affection, or
want of due consideration, or such ignorance as the very
best are subject unto in this life. For it is not admirable
learning that is sufiicient to cross out that suspicion: but
such an immediate guidance of the Holy Ghost, as the
prophets and apostles were led by, who were the penners
of the canonical Scripture. But this is your old wont,
to blind the eyes of the simple with setting forth the
sanctity and the learning of the fathers: much after the
manner of your grandfather Pelagius ; who, in the third of
his books which he writ in defence of free will, thought
he had struck all dead by his commending of St. Am-
brose. ‘ BlessedY Ambrose the bishop,” saith he “ in
whose books the Roman faith doth especially appear;
who like a beautiful flower shined among the Latin
writers, whose faith and most pure understanding in
the Scriptures the enemy himself durst not repre-
hend.” Unto whom St. Augustine: “ Behold* with what

w Beatus Ambrosius episcopus, in cujus preecipue libris Romana elucet fides ;
qui scriptorum inter Latinos flos quidam speciosus enituit, cujus fidem et purissi-
mum in Scripturis sensum ne inimicus quidem ausus est reprehendere.

* Ecce qualibus et quantis praedicat laudibus, quemlibet sanctum et doctum
virum, nequaquam tamen authoritati scripture canonicee comparandum. Au-
gustin. de gratia Christi, contr. Pelag. lib. 1. cap. 43. op. tom, 10. pag. 249,

2)
w

36 AN ANSWER TO A CHALLENGE

and how great praises he extolleth a man, though holy
and learned, yet not to be compared unto the authority of
the canonical Scripture,” And therefore, advance the
learning and holiness of these worthy men as much as you
list, other answer you are not like to have from us, than
that which the same St. Augustine maketh unto St. Hie-
rome. ‘* This’ reverence and honour have I learned to
give to those books of Scripture only, which now are
ealled canonical, that I most firmly believe none of their
authors could any whit err in writing. But others I so
read that, with how great sanctity and learning soever
they do excel, I therefore think not any thing to be true,
because they so thought it: but because they were able
to persuade me, either by those canonical authors, or by
some probable reason, that it did not swerve from truth.”
Yet even to this field also do our challengers provoke
us; and if the fathers’ authority will not suffice, they offer
to produce good and certain grounds out of the sacred
Scriptures, for confirmation of all the points of their reli-
gion which they have mentioned: yea, further, they
challenge any protestant to allege any one text out of
the said Scripture, which condemneth any of the above
written points. At which boldness of theirs we should
much wonder, but that we consider that bankrupts com-
monly do then most brag of their ability, when their estate
is at the lowest: perhaps also, that ignorance might be it,
that did beget in them this boldness. For if they had
been pleased to take the advice of their learned council,
their canonists would have told them touching confession,
which is one of their points, that ‘ it? were better to hold
that it was ordained by a certain tradition of the universal
church, than by the authority of the New or Old Testa-

Y Solis eis Scripturarum libris, qui jam canonici appellantur, didici hunc timo-
rem honoremque deferre, ut nullum eorum authorem scribendo aliquid errasse fir-
missime credam, &c. Alios autem ita lego ut, quantalibet sanctitate doctrina-
que prepolleant, nen ideo verum putem, quia ipsi ita senserunt: sed quia mihi
vel per illos authores canonicos, vel probabili ratione, quod a vero non abhorreat,
persuadere potuerunt. Augustin. ep. 82. op. tom. 2. pag. 190.

2 Gloss. in Gratian. de pcenit. dist. 5. cap. 1, In peenitentia.

MADE BY A JESUIT IN IRELAND. ot

ment.” Melchior Canus* could have put them in mind,
that it is no where expressed in Scripture, that “ Christ
descended into hell, to deliver the souls of Adam, and the
rest of the fathers which were detained there.” And
Dominicus Bannes, ‘ that” the holy Scriptures teach, nei-
ther eapresse, nor yet impresse et involute, that prayers are
to be made unto saints, or that their images are to be wor-
shipped.” Or, if the testimony of a Jesuit will more pre-
vail with them, “ That images should be worshipped,
saints prayed unto, auricular confession frequented, sacri-
fices celebrated both for the quick and the dead, and
other things of this kind,” Fr. Coster‘ would have to
be reckoned among divine traditions, which be not laid
down in the Scriptures.

Howsoever yet the matter standeth, we have no reason
but willingly to accept of their challenge; and to require
them to bring forth those good and certain grounds out
of the sacred Scriptures, for confirmation of all the arti-
cles by them propounded ; as also to let them see, whether
we be abie to allege any text of Scripture, which con-
demneth any of those points: although I must confess it
will be a hard matter to make them see any thing, which
beforehand have resolved to close their eyes; having
their minds so preoccupied with prejudice, that they pro-
fess before ever we begin, they hold for certain, that we shall
never be able to produce any such text. And why, think
you? because, forsooth, we are neither more learned,
more pious nor more holy, than the blessed doctors and
martyrs of that first Church of Rome: as who should say,
we yielded at the first word, that all those blessed doctors
and martyrs expounded the Scriptures every where to our
disadvantage ; or were so well persuaded of the tender-
ness of a Jesuit’s conscience, that, because he hath taken
an oath never to interpret the Scripture, but according to

2 Can. lib. 3. loc. theolog. cap. 4.

Ὁ Bann. in. 22. qu. 1. artic. 10. col. 302.

35 AN ANSWER TO A CHALLENGE

the uniform consent of the fathers, he could not therefore
have the forehead to say, “ 1" do not deny, that Ihave no
author of this interpretation: yet do I so much the ra-
ther approve it, than that other of Augustine’s, though the
most probable of all the rest, because it is more contrary
to the sense of the Calvinists; which to me is a great argu-
ment of probability :” or as if lastly a man might not dis-
sent from the ancient doctors, so much as in an exposition
of a text of Scripture, but he must presently make him-
self more learned, more pious and more holy, than they
were.

Yet their great Tostatus might have taught them, that
this argument holdeth not: ‘ Such a one knoweth some
conclusion, that Augustine did not know; therefore he is
wiser than Augustine, because, as a certain skilful physi-
cian said, the men of our time, being compared with the
ancient, are like unto a little man set upon a giant’s neck,
compared with the giant himself. For as that little man
placed there seeth whatsoever the giant seeth, and some-
what more; and yet, if he be taken down from the giant’s
neck, would see little or nothing in comparison of the
giant: even so we being settled upon the wits and works
of the ancient, it were not to be wondered, nay it should
be very agreeable unto reason, that we should see what-
soever they saw, and somewhat more. ‘Though yet (saith
he) we do not profess so much.” And even to the same
effect speaketh friar Stella: that, though it be far from
him to condemn the common exposition given by the an-

4 Non nego me hujus interpretationis authorem neminem habere: sed hanc
eo magis probo quam illam alteram Augustini, caeterarum alioqui probabilissi-
mam; quod hee cum Calvinistarum sensu magis pugnet: quod mihi magnum
est probabilitatis argumentum. Maldonat. in Johan. cap. 6. ver. 63.

© Sed nec ista argumentatio valet, sc. Iste homo scit aliquam conclusionem,
quam nescivit Augustinus ; ergo est sapientior Augustino.—Et, sicut quidam peritus
medicus dixit, homines nostri temporis ad antiquos comparantur, sicut pusillus ho-
mo positus collo gigantis ad ipsum gigantem. Nam pusillus ibi positus videt quic-
quid videt gigas, et insuper plus; et tamen, si deponatur de collo gigantis, pa-
rum aut nihil videbit ad gigantem collatus. Ita et nos firmati super ingenia
antiquorum et opera corum, non esset admirandum, immo foret valde rationabile,
si videremus quidquid illi viderunt, et insuper plus: licet hoc adhuc non profi-
femur. Abulens. 2. part. defensor. cap. 18.

MADE BY A JESUIT IN IRELAND. 39

cient holy doctors, ‘* yet'he knoweth full well, that pyg-
mies, being put upon giants’ shoulders, do see further than
the giants themselves.” Salmeron addeth, that ‘“ by’ the
increase of time divine mysteries have been made known,
which before were hid from many: so that to know them
now is to be attributed unto the benefit of the time; not
that we are better than our fathers were.” Bishop Fisher :
that ‘ it" cannot be obscure unto any, that many things, as
wellin the Gospels as in the rest of the Scriptures, are now
more exquisitely discussed by latter wits, and more clearly
understood, than they have been heretofore, either by
reason that the ice was not as yet broken unto the ancient,
neither did their age suffice to weigh exactly that whole
sea of the Scriptures; or because in this most large field
of the Scriptures, even after the most diligent reapers,
some ears will remain to be gathered, as yet untouched.”
Hereupon cardinal Cajetan, in the beginning of his com-
mentaries upon Moses, adviseth his reader, ‘ not' to
loath the new sense of the holy Scripture for this, that
it dissenteth from the ancient doctors: but to search more
exactly the text and context of the Scripture ; and, if he
find it agree, to praise God, that hath not tied the ex-
position of the Scriptures to the senses of the ancient
doctors.”

But, leaving comparisons, which you know are odious,

f Bene tamen scimus, pygmeos, gigantum humeris impositos, plusquam ipsos
gigantes videre. Stella, enarrat. in Luc. cap. 10.

& Per incrementa temporum nota facta sunt divina mysteria, que tamen antea
multos latuerunt : ita ut hoc loco nosse beneficium sit temporis, non quod nos
meliores simus quam patres nostri. Salmeron, in epist. ad Rom. lib. 2.

disput. 51.
h Neque cuiquam obscurum est, quin posterioribus ingeniis multa sint, tam ex

evangeliis quam ex Scripturis ceteris, nunc excussa luculentius, et intellecta per-
spicacits, quam fuerant olim. Nimirum, aut quia veteribus adhuc non erat
perfracta glacies, neque sufficiebat illorum etas totum illud Scripturarum pelagus
ad amussim expendere: aut quia semper in amplissimo Scripturarum campo,
post messores quantumvis exquisitissimos, spicas adhuc intactas licebit colligere.
Roffens. confut. assert. Luther. artic. 18.

* Nullus itaque detestetur novum sacree scripturee sensum, ex hoc quod dis-
sonat a priscis doctoribus ; sed scrutetur perspicacius textum ac contextum Scrip-
ture: et, si quadrare invenerit, laudet Deum, qui non alligavit expositionem
stripturarum sacrarum priscorum doctorum sensibus, Cajet. in Genes, cap. 1,

40 AN ANSWER TO A CHALLENGE

the envy whereof notwithstanding your own doctors and
masters, you see, help us to bear off, and teach us how to
decline; I now come to the examination of the particular
points by you propounded. It should indeed be your
part by right to be the assailant, who first did make the
challenge: and I, who sustain the person of the defen-
dant, might here well stay, accepting only your challenge,
and expecting your encounter. Yet do not I mean at this
time to answer your bill of challenge, as bills are usually
answered in the chancery, with saving all advantages to
the defendant: I am content in this also to abridge my-
self of the liberty which I might lawfully take, and make «
further demonstration of my forwardness in undertaking
the maintenance of so good a cause, by giving the first
onset myself.

MADE BY A JESUIT IN IRELAND. 41

OF TRADITIONS.

To begin therefore with Traditions, which is your for-
lorn hope that in the first place we are to set upon: this
must I needs tell you before we begin, that you much mis-
take the matter, if you think that traditions of all sorts
promiscuously are struck at by our religion. We wil-
lingly acknowledge that the word of God, which by some
of the apostles was set down in writing, was both by them-
selves and others of their fellow-labourers delivered by
word of mouth: and that the Church in succeeding ages
was bound, not only to preserve those sacred writings
committed to her trust, but also to deliver unto her chil-
dren, viva voce, the form of wholesome words contained
therein. ‘Traditions therefore, of this nature, come not
within the compass of our controversy: the question being
betwixt us de ipsa doctrina tradita, not de tradendi modo ;
touching the substance of the doctrine delivered, not
of the manner of delivering it. Again, it must be re-
membered, that here we speak of the doctrine delivered as
the word of God, that is, of points of religion revealed
unto the prophets and apostles, for the perpetual infor-
mation of God’s people: not of rites and ceremonies, and
other ordinances which are left to the disposition of the
Church, and consequently be not of divine but of positive
and human right. ‘Traditions therefore, of this kind like-
wise, are not properly brought within the circuit of this
question.

But that traditions of men should be obtruded unto us
for articles of religion, and admitted for parts of God’s
worship; or that any traditions should be accepted for
parcels of God’s word, beside the holy Scriptures, and
such doctrines as are either expressly therein contained,

42 AN ANSWER TO A CHALLENGE

or by sound inference may be deduced from thence, I
think we have reason to gainsay: as long as for the first
we have this direct sentence from God himself*, “ In vain
do they worship me, teaching for doctrines the command-
ments of men ;” and for the second, the express warrant
of the apostle, in the third chapter of the second to
Timothy, testifying of the holy Scriptures, not only
that they “are able to make us wise unto salvation” (which
they should not be able to do, if they did not contain all
things necessary to salvation) ; but also that by them “ the
man? of God,” that is, the minister of God’s word, unto
whom it appertaineth ‘ to® declare all the counsel of
God,” may be “ perfectly instructed to every good work :”
which could not be, if the Scriptures did not contain all
the counsel of God which was fit for him to learn, or if
there were any other word of God which he were bound
to teach, that should not be contained within the limits of
the book of God.

Now whether herein we disagree from the doctrine ge-
nerally received by the fathers, we refer ourselves to their
own sayings. For ritual traditions unwritten, and for
doctrinal traditions, written indeed, but preserved also by
the continual preaching of the pastors of the Church sue-
cessively, we find no man amore earnest advocate than
Tertullian. Yet he having to deal with Hermogenes the
heretic in a question concerning the faith, Whether all
things at the beginning were made of nothing, presseth
him in this manner with the argument ab authoritate ne-
gative; for avoiding whereof, the papists are driven to fly
for succour to their unwritten verities, “ΚΝ whether* all
things were made of any subject matter, I have as yet read
no where. Let those of Hermogenes his shop shew that it
is written. Ifit be not written, let them fear that Wo, which
is allotted to such as add or take away.”

ἃ Matt. chap. 15. ver. 9. b 1 Tim. chap. 6. ver. 11.

‘4 An autem de aliqua subjacenti materia facta sint omnia, nusquam adhuc
legi. Scriptum esse doceat Hermogenis officina. Si non est scriptum, timeat
Ve illud adjicientibus aut detrahentibus destinatum. Tertul. advers. Hermog.
cap. 22.

MADE BY A JESUIT IN IRELAND. 4G

In the two Testaments, saith Origen, “ every’ word
that appertaineth to God may be required and discussed,
and all knowledge of things out of them may be under-
stood. Butif any thing do remain, which the holy Scrip-
ture doth not determine ; no other third Scripture ought
to be received for to authorize any knowledge: but that
which remaineth we must commit to the fire; that is, we
must reserve it to God. For in this present world, God
would not have us to know all things.”

Hippolytus the martyr, in his homily against the heresy
of Noetus: “ There’ is one God; whom we do not other-
wise acknowledge, brethren, but out of the holy Scrip-
tures. For as he, that would profess the wisdom of this
world, cannot otherwise attain hereunto, unless he read
the doctrine of the philosophers: so whosoever of us will
exercise piety toward God, cannot learn this elsewhere,
but out of the holy Scriptures. Whatsoever therefore the
holy Scriptures do preach, that let us know; and whatso-
ever they teach, that let us understand.”

Athanasius, in his oration against the gentiles, toward
the beginning : “ the® holy Scriptures, given by inspiration
of God, are of themselves sufficient to the discovery of
truth.”

St. Ambrose, ‘‘ The" things which we find not in the

© In quibus liceat omne verbum, quod ad Deum pertinet, requiri et discuti ; at-
que ex ipsis omnem rerum scientiam capi. Si quid autem superfuerit, quod non
divina scriptura decernat, nullam aliam debere tertiam scripturam ad authorita-
tem scientiz suscipi: sed igni tradamus quod superest; id est, Deo reservemus.
Neque enim in presenti vita Deus scire nos omnia voluit. Orig. in Levit.
hom, 5, op. tom. 2. pag. 212.

f Unus Deus est, quem non aliunde, fratres, agnoscimus, quam ex sanctis
scripturis. Quemadmodum enim si quis vellet sapientiam hujus sculi exer-
cere, non aliter hoc consequi poterit, nisi dogmata philosophorum legat: sic qui-
cunque volumus pietatem in Deum exercere, non aliunde discemus, quam ex
scripturis divinis. Queecunque ergo sancte scripture predicant, sciamus; et
queecunque docent, cognoscamus. Hippol. tom. 3. biblioth. patr. pag. 20, 21.
edit. Colon.

& Αὐτάρκεις μὲν γὰρ εἰσὶν ai ἁγίαι Kai θεόπνευστοι γραφαὶ, πρὸς τὴν
τῆς ἀληθείας ἀπαγγελίαν. Athanas.

h Que in scripturis sanctis non reperimus, ea quemadmodum usurpare possu-
mus ? Ambros, offic. lib. 1, cap, 23.

44. AN ANSWER TO A CHALLENGE

Scriptures, how can we use them?” And again: “ I’ read
that he is the first, I read that he is not the second ;
they who say he is the second, let them shew it by
reading,”

** It'is well,’ saith St. Hilary, “ that thou art content
with those things which be written.” And in another
place, he commendeth! Constantius the emperor, for ‘‘ de-
siring the faith to be ordered only according to those things
that be written.”

St. Basil: “ Believe™ those things which are written ; the
things which are not written, seek not.” “ It" is a mani-
fest falling from the faith, and an argument of arrogancy,
either to reject any point of those thiugs that are written,
or to bring in any of those things that are not written.”
He teacheth further ‘ that® every word and action ought
to be confirmed by the testimony of the holy Scripture,
for confirmation of the faith of the good, and the confu-
sion of the evil;” and “that it is the property of a faithful
man, to be fully persuaded of the truth of those things
that are delivered in the holy Scripture, and? not to dare
either to reject, or to add any thing thereunto. For if
whatsoever is not of faith be sin, as the apostle saith, and
faith is by hearing, and hearing by the word of God ; then

' Lego quia primus est, lego quia non est secundus: illi qui secundum aiunt,
doceant lectione. Id. in virginis instit. cap. 11.

k Bene habet ut iis que sunt scripta contentus sis. Hil. lib. 8. de Trinit.
op. pag. 822.

! In quantum ego nunc beat religioszeque voluntatis vere te, Domine Con-
stanti imperator, admiror, fidem tantum secundum ea que scripta sunt deside-
rantem. Id. lib. 2. ad Constantium Aug. op. pag. 1229.

m Τοῖς γεγραμμένοις πιστεύε, TA μὴ γεγραμμένα μὴ ζήτει: Basil. hom.
advers. calumniantes 8. Trinitat. op. tom. 2. pag. 611.

" φανερὰ ἔκπτωσις πίστεως, καὶ ὑπερηφανίας κατηγορία, ἢ ἀθετεῖν τι
τῶν γεγραμμένων, ἢ ἐπεισάγειν τῶν μὴ γεγραμμένων. Id. de fide. op. tom.
2. pag. 224.

ὁ ὅτι δεῖ πᾶν ῥῆμα, i πρᾶγμα πιστοῦσθαι τῇ μαρτυρίᾳ τῆς θεοπνεύστου
γραφῆς, εἰς πληροφορίαν μὲν τῶν ἀγαθῶν, ἐντροπὴν δὲ τῶν πονηρῶν,
Id. in ethicis. regul. 26. op. tom. 2. pag. 256.

P Kai μηδὲν τολμᾷν ἀθετεῖν, ἢ ἐπιδιατάσσεσθαι. Ei yap πᾶν, ὃ οὐκ ἐκ
πίστεως, ἁμαρτία ἐστὶν, ὥς φησῖν ὁ Ἀπόστολος, ἡ δὲ πίστις 2% ἀκοὴς, ἡ δὲ
ἀκοὴ διὰ ῥῆματος Θεοῦ, πᾶν τὸ ἐκτὸς τῆς θεοπνεύστου γραφῆς, οὐκ ἐκ
πίστεως ὃν, ἁμαρτία ἐστὶν, Id. Ibid. reg. 80. cap. 22. op.tom. 2. pag. 317.

MADE BY A JESUIT IN IRELAND. 45

whatsoever is without the holy Scripture, being not of
faith, must needs be sin.” Thus far St. Basil.

In like manner Gregory Nyssen, St. Basil’s brother,
layeth this for a ground, ‘‘ which? no man should contra-
dict, that in that only the truth must be acknowledged,
wherein the seal of the Scripture testimony is to be seen.”
And accordingly in another book, attributed also unto
him, we find this conclusion made: “ Forasmuch’ as this
is upholden with no testimony of the Scripture, as false
we will reject it.” ,

Thus also St. Hierome disputeth against Helvidius.
** As® we deny not those things that are written; so we
refuse those things that are not written. ‘That God was
born of a virgin, we believe; because we read it: that
Mary did marry after she was delivered, we believe not;
because we read it not.”

« Int those things,” saith St. Augustine, ‘“ which are laid
down plainly in the Scriptures, all those things are found,
which appertain to faith and direction of life.” And again:
ςς Whatsoever" ye hear from the holy Scriptures, let that
savour well unto you; whatsoever is without them, refuse,
lest you wander in a cloud.” And in another place: ‘ All”
those things which in times past our ancestors have men-
tioned to be done toward mankind, and have delivered
unto us; all those things also which we see, and do deliver
unto our posterity, so far as they appertain to the seeking

4 Key τις ἂν ἀντείποι, μὴ οὐχὶ ἐν τούτῳ μόνῳ τὴν ἀλήθειαν τιθέσθω,
ᾧ σφραγὶς ἐπέστι τῆς γραφικῆς μαρτυρίας. Greg. Nyss. dialog. de anima
et resurrect. tom. 3. pag. 207.

Y Cum id nullo Scripture testimonio suffultum sit, ut falsum improbabimus.
lib. de cognit. Dei, cit. ab Euthymio in panoplia, tit. 8.

5. Ut hee que scripta sunt non negamus; ita ea que non sunt scripta renui-
mus. Natum Deum esse de virgine credimus, quia legimus: Mariam nupsisse
post partum non credimus, quia non legimus. Hieron. advers. Helvid.

τ In iis que aperte in Scripturis posita sunt, inveniuntur i!la omnia quee con-
tinent fidem moresque vivendi. Augustin. de doct. Christ. lib. 2. cap. 9. op.
tom. 3. pag. 24.

" Quicquid inde audieritis, hoc vobis bene sapiat: quicquid extra est respuite,
ne erretis in nebula. Id. in. lib. de pastor. cap. 11. op. tom. 5. pag. 238.

W Omnia que preeteritis temporibus erga humanum genus majores nostri
gesta esse meminerunt, nobisque tradiderunt ; omnia etiam que nos videmus,
et posteris tradimus, que tamen pertinent ad veram religionem querendam
et tenendam, divina scriptura non tacuit. Id, epist,232. op. tom, 2. pag. 843.

40 AN ANSWER TO A CHALLENGE

and maintaining of true religion, the holy Scripture hath
not passed in silence.”

“The* holy Scripture,” saith St. Cyril of Alexandria,
“is sufficient to make them which are brought up in it
wise, and most approved, and furnished with most suffici-
ent understanding.” And again: ‘ That’ which the holy
Scripture hath not said, by what means should we receive,
and account it among those things that be true ?”

Lastly, in the writings of Theodoret we meet with these
kind of speeches. ‘‘ By’ the holy Scripture alone am I
persuaded.” “ I* am not so bold as to affirm any thing,
which the sacred Scripture passeth in silence.” “ It? isan
idle and asenseless thing, to seek those things that are
passed in silence.” ‘ We® ought not to seek those things
which are passed in silence; but rest in the things that
are written.”

By the verdict of these twelve men you may judge,
what opinion was held in those ancient times, of such
traditions as did cross either the verity, or the perfection,
of the sacred Scripture: which are the traditions we set
ourselves against. Whereunto you may add, if you please
that remarkable sentence delivered by Eusebius Pamphili,
in the name of the three hundred and eighteen fathers of
the first general council of Nice: ‘ Believe’ the things

x Sufficit divina scriptura ad faciendum eos, qui in illa educati sunt, sapientes
et probatissimos, et sufficientissimam habentes intelligentiam. Cyril. 1. 7. contr.
Jul.

Υ ὃ γὰρ οὐκ εἴρηκεν ἡ θεία γραφὴ τίνα δὲ τρόπον παραδεξόμεθα, Kai ἐν
τοῖς ἀληθὼς ἔχουσι καταλογίουμεθα ; Cyril. Glaphyrorum, ἴῃ Gen.
110. 2.

2 Ἐγὼ γὰρ μόνῃ πείθομαι τῇ θείᾳ γραφῇ. Theod. dial. 1. Ατρεπτ.

8 Οὐ γὰρ οὕτως εἰμὶ θρασὺς, ὥστε φάναι τι σεσιγημένον παρὰ τῇ θείᾳ
γραφῇ Id. dial. 2. Ασύγχυτ.

Ὁ Περιττὸν καὶ ἀνόητον τὸ τὰ σεσιγημένα ζητεῖν. Id. in Exod. quest. 26.
quod in Graecorum catena in pentateuchum, a Franc. Zephyro edita, ita exposi-
tum legimus: Impudentis est, quod a Scriptura reticetur, velle inquirere.

4 Tote γεγραμμένοις πίστευε; τὰ μὴ γεγραμμένα μὴ ἐννόει, μηδὲ ζήτει.
Gelas. Cyzicen. act. concil. Niczn. part, 2. cap. 19.

MADE BY A JESUIT IN IRELAND. 4

that are written: the things that 16. ποῖ written, neither
think upon nor enquire after.”

If now it be demanded, In what pope’s days the con-
trary doctrine was brought in among Christians: I answer,
that if St. Peter were ever pope, in his days it was, that
some seducers first laboured to bring in will-worship into
the Church; against whom St. Paul opposing himself®,
counteth it a sufficient argument to condemn all such in-
ventions, that they were ‘ the commandments and doc-
trines of men.” Shortly after them started up other he-
retics, who taught, that “ the’ truth could not be found
out of the Scriptures, by those to whom tradition was un-
known: forasmuch as it was not delivered by writing,
but by word of mouth: for which cause St. Paul also
should say; We speak wisdom among them that be per-
fects

The very same text do the Jesuits’ allege, to prove
the dignity of many mysteries to be such that they require
silence; and that it is unmeet they should be opened in
the Scriptures, which are read to the whole world, and
therefore can only be learned by unwritten traditions.
Wherein they consider not, how they make so near an
approach unto the confines of some of the ancientest he-
retics, that they may well shake hands together. For
howsoever some of them were so mad as to say", that they
were wiser than the apostles themselves; and therefore
made light account of the doctrine which they delivered
unto the Church, either by writing or by word of mouth:
yet all of them broke not forth into that open impiety; the
same mystery of iniquity wrought in some of Antichrist’s
forerunners then, which is discovered in his ministers

f Quia non possit ex his inveniri veritas, ab his qui nesciant traditionem.
Non enim per literas traditam illam, sed per vivam vocem: ob quam causam et
Paulum dixisse; Sapientiamautem loquimur inter perfectos. Tren. contr. heres.
lib. 3. cap. 2.

& Bellarm. lib. 4. de verbo Dei, cap. 8.

h Dicentes, se non solum presbyteris, sed etiam apostolis existentes sapientio-
res, sinceram invenisse veritatem, &c. Evenit itaque neque scripturis jam, neque
traditioni, consentire eos, lIren. ut supr.

48 AN ANSWER TO A CHALLENGE

now. ‘ They’ confessed indeed,” as witnesseth Tertullian,
“ that the apostles were ignorant of nothing, and differed
not among themselves in their preaching; but they say
they revealed not all things unto all men: some things
they delivered openly and to all, some things secretly and
to a few; because that Paul useth this speech unto Timo-
thy: O Timothy, keep that which is committed to thy
trust. And again: that good thing which was committed
unto thee keep: which very texts the Jesuits‘ likewise
bring in, to prove that there are some traditions, which
are not contained in the Scripture.

In the days of St. Hierome also, this was wont to be the
saying of heretics: ‘‘ We' are the sons of the wise men,
which from the beginning have delivered the doctrine of
the apostles unto us.” But those™ things, saith that
father, ‘‘ which they of themselves find out, and fain to
have received as it were by tradition from the apostles,
without the authority and testimonies of the Scriptures,
the sword of God doth smite.” St. Chrysostom" in like
manner giveth this for a mark of Antichrist, and of all
spiritual thieves, that they come not in by the door of the
Scriptures. ‘‘ For® the Scripture,” saith he, ‘like unto
a sure door, doth bar an entrance unto heretics, safe-
guarding us in all things that we will, and not suffering us
to be deceived.” Whereupon he concludeth, that ‘‘ whoso?

i Confitentur quidem nihil apostolos ignorasse, nec diversa inter se preedicasse ;
sed non omnia illos volunt omnibus revelasse: quaedam enim palam et universis,
quedam secreto et paucis demandasse. quia et hoc verbo usus est Paulus ad Ti-

notheum : O Timothee, depositum custodi. Et rursum: Bonum depositum
custodi. Tertull. de preescript. advers. heret. cap. 25.

k Bellarm. lib. 4. de verbo Dei, cap. 5.

! Filii sumus sapientum, qui ab initio doctrinam nobis apostolicam tradide-
runt. Hieron. lib. 7. in Esa. cap. 19.

™ Sed et alia que, absque auctoritate et testimoniis Scripturarum, quasi tradi-
tione apostolica sponte reperiunt atque confingunt, percutit gladius Dei. Id. in
Aggeum. cap. 1.

Chrysost. in Johan. cap. 10. hom. 59. op. tom. 8. pag. 346.

ο Καϑάπερ yap τὶς θύρα ἀσφαλὴς, οὕτως ἀποκλείει τοῖς αἱρετικοῖς THY
εἴσοδον, ἐν ἀσφαλείςι καθιστῶσα ἡμᾶς περὶ ὧν ἂν βουλώμεθα πάντων,
καὶ οὐκ ἐῶσα πλανᾶσθαι. Ibid.

PO γὰρ μὴ ταῖς γραφαῖς χρώμενος, ἀλλὰ ἀναβάνων ἀλλαχόθεν,

MADE BY A JESUIT IN IRELAND. 49

useth not the Scriptures, but cometh in otherwise, that
is, betaketh himself to another and an unlawful way, he is
a thief.”

How this mystery of iniquity wrought, when Antichrist
came unto his full growth, and what experiments his fol-
lowers gave of their thievish entry in this kind, was well
observed by the author of the book De unitate Ecclesia,
thought by some to be Waltram bishop of Naumburg:
who, speaking of the monks‘, that for the upholding of
pope Hildebrand’s faction brought in schisms and here-
sies into the Church, noteth this specially of them; that,
** despising the tradition of God, they desired other doc-
trines, and brought in masteries of human institution.”
Against whom he allegeth the authority of their own St.
Benedict, the father of the monks in the west, writing
thus: “ The" abbat ought to teach, or ordain, or command
nothing, which is without the precept of the Lord: but
his commandment or instruction should be spread, as the
leaven of divine righteousness, in the minds of his disci-
ples.” Whereunto also he might have added the testi-
mony of the two famous fathers of monastical discipline in
the east; St. Antony, I mean, who taught his scholars
that “‘ the’ Scriptures were sufficient for doctrine ;” and
St. Basil, who unto the question, “‘ Whether it were expe-
dient that novices should presently learn those things that
are in the Scripture,” returneth this answer: “ It* is fit

τουτέστιν, ἑτέραν ἑαυτῷ Kal μὴ νενομισμένην τέμνων ὁδὸν, οὗτος κλέπ-
της ἐστίν. Chrysost. in Johan. cap. 10. hom. 59. op. tom. 8. pag. 346.

4 Quale mysterium iniquitatis preetendunt plures monachi in veste sua, per
quos fiunt et facta sunt schismata atque hereses in Ecclesia: qui etiam a matre
filios segregant, oves a pastore sollicitant, Dei sacramenta disturbant : qui etiam,
Dei traditione contempta, alienas doctrinas appetunt, et magisteria humane in-~
stitutionis inducunt. Lib. de unitat. Eccles. tom. 1. script. Germanic. a M.
Frehero edit. pag. 233.

© Tdeoque nihil debet abbas extra preeceptum Domini quod sit (or rather, as
it is in the manuscript which I use, quod absit) aut docere, aut constituere, vel
jubere : sed jussio ejus vel doctrina, ut fermentum divine justitia, in discipulo-
rum mentibus conspergatur. Benedict. in regul.

5. Tac γραφὰς ἱκανὰς εἶναι πρὸς διδασκαλίαν. Athanas. in vita Antonii :
quod Evagrius Antiochenus presbyter reddidit ; Ad omnem mandatorum disci-
plinam scripturas posse sufficere.

t Τὸ πρὸς τῆν χρείαν ἕκαστον ἐκμάνθανειν ἐκ τῆς θεοπνεύστου γραφῆς
ἀκόλουθον καὶ ἀναγκαῖον, εἴς τε πληροφορίαν τῆς θεοσεβείας, καὶ ὑπερ

VOL, Ill. 1D)

50 AN ANSWER TO A CHALLENGE

and necessary that every one should learn out of the holy
Scripture that which is for his use; both for his full set-
tlement in godliness, and that he may not be accustomed
unto human traditions.” |

Mark here the difference betwixt the monks of St.
Basil, and pope Hildebrand’s breeding. The novices of
the former were trained in the Scriptures, to the end they
might not be accustomed unto human traditions: those of
the latter, to the clean contrary intent, were kept back
from the study of the Scriptures, that they might be ac-
customed unto human traditions. For this, by the aforesaid
author, is expressly noted of those Hildebrandine monks,
that they ‘ permitted" not young men in their monasteries
to study this saving knowledge ; to the end that their rude
wit might be nourished with the husks of devils, which
are the customs of human traditions: that, being accus-
tomed to such filth, they might not taste how sweet the
Lord was.” And even thus in the times following, from
monks to friars, and from them to secular priests and
prelates, as it were by tradition from hand to hand, the
like ungodly policy was continued, of keeping the common
people from the knowledge of the Scriptures; as for other
reasons, so likewise that by thismeansthey might be drawn
to human traditions; which was not only observed by Eras-
mus”, before ever Luther stirred against the pope; but

τοῦ μὴ προσεθισθῆναι ἀνθρωπίναις παραδόσεσιν. Basil. in regul. breviorib.
ep. 95. op. tom. 2. pag. 449.

" Qui ne pueros quidem vel adolescentes permittunt in monasteriis habere
studium salutaris scientiz : ut scilicet rude ingenium nutriatur siliquis damonio-
rum, quze sunt consuetudines humanarum traditionum: ut, ejusmodi spurcitiis
assuefacti, non possint gustare quam suavis est Dominus. Lib. de unitat. Ec-
cles. pag. 228.

w Verum enimvero vereor ne isti, qui velint populum nihil attingere, non tam
periculo commoveantur illorum, quam sui respectu: videlicet, ut ab istis solis,
velut ab oraculis, petantur omnia. Quid hac de re scriptum est? Hocscriptum est.
Quem habet sensum quod scriptum est? Sic intellige, sic senti, sic loquere.
Atqui istue est bubalum esse, non hominem. Fortassis movet et nonnullos,
quoniam animadvertunt divinam scripturam parum quadrare ad vitam suam,
malunt eam antiquari, aut certe nesciri; ne quid hinc jaciatur in os. Et ad hu-
manas traditiunculas populum ayocant, quas ipsi ad suam commoditatem probe
commentisunt. Erasm. in enarrat. 1. Psalmi, edit, ann. 1515.

MADE BY A JESUIT.IN IRELAND. on

openly in a manner confessed afterwards by a bitter adver-
sary of his, Petrus Sutor, a Carthusian monk: who, among
other inconveniences for which he would have the people de-
barred from reading the Scripture, allegeth this also for one ;
“ Whereas* many things are openly taught to be observed,
which are not to be expressly had in the holy Scriptures,
will not the simple people, observing these things, quickly
murmur, and complain that so great burdens should be
imposed upon them, whereby the liberty of the Gospel
is so greatly impaired? Will not they also easily be
drawn away from the observation of the ordinances of the
Church, when they shall observe that they are not con-
tained in the law of Christ ?”

Having thus therefore discovered unto these Deuterote
(for so St. Hierome’ useth to style such tradition-mongers)
both their great grandfathers, and their more immediate
progenitors; I pass now forward unto the second point.

x Cum multa palam tradantur observanda, que sacris in literis expresse non
habentur; nonne idiote hec animadvertentes facile murmurabunt, conquerentes
Cur tantz sibi imponantur sarcinz, quibus et libertas evangelica ita graviter ele-
vatur? Nonne et facile retrahentur ab observantia institutionum ecclesiastica-
rum, quando eas in lege Christi animadverterint non contineri? Sutor de tra-
ditione Biblia, cap. 22. fol. 96. edit. Paris. ann. 1525.

¥y Hieronym. lib. 2. comment. in Esai, cap. 3. et lib. 9. in Esai. cap. 29.

Gr
=)

52 AN ANSWER TO A CHALLENGE

OF THE

REAL PRESENCE. :

How far the real presence of the body of Christ, in the
sacrament, is allowed or disallowed by us, I have at large
declared in another* place. The sum is this: That, in the
receiving of the blessed sacrament, we are to distinguish
between the outward and the inward action of the com-
municant. In the outward, with our bodily mouth we re-
ceive really the visible elements of bread and wine : in the
inward, we do by faith really receive the body and blood of
our Lord ; that is to say, we are truly and indeed made par-
takers of Christ crucified, to the spiritual strengthening of
our inward man. They ofthe adverse part have made such
a confusion of these things, that, for the first, they do utterly
deny, that after the words of consecration there remaineth
any bread or wine at all to be received: and for the se-
cond, do affirm that the body and blood of Christ is in
such a manner present, under the outward shows of bread
and wine, that whosoever receiveth the one, be he good
or bad, believer or unbeliever, doth therewith really re-
ceive the other. We are therefore here put to prove,
that bread is bread, and wine is wine; a matter, one would
think, that easily might be determined by common sense.
“ That’ which you see,” saith St. Augustine, “is the
bread and the cup: which your very eyes do declare unto

8 Serm. at Westminst. before the house of commons. ann. 1620. vol. 2.
pag. 417,

> Quod ergo vidistis, panis est et calix : quod vobis etiam oculi vestri renun-
ciant. Augustin. serm. 272, op. tom. 5. pag. 1103.

MADE BY A JESUIT IN IRELAND. 58
you.” But because we have to deal with men, that will
needs herein be senseless; we will for this time refer them
to Tertullian’s® discourse of the five senses, wishing they
may be restored to the use of their five wits again: and
ponder the testimonies of our Saviour Christ, in the sixth
of John, and in the words of the institution; which they
oppose against all sense, but in the end shall find to be as
opposite to this fantastical conceit of theirs, as any thing
can be.

Touching our Saviour’s speech, of the eating of his
flesh and the drinking of his blood, in the sixth of
John, these five things specially may be observed. First,
that the question betwixt our adversaries and us being
not, Whether Christ’s body be turned into bread, but,
Whether bread be turned into Christ’s body; the words in
St. John, if they be pressed literally, serve more strongly
to prove the former than the latter. Secondly, that this
sermon was uttered by our Saviour, above a year before
the celebration of his last supper, wherein the sacrament
of his body and blood was instituted: at which time none
of his hearers could possibly have understood him to have
spoken of the external eating of him in the sacrament.
Thirdly, that by the eating of the flesh of Christ, and the
drinking of his blood, there is not here meant an externa!
eating or drinking with the mouth and throat of the body,
as the Jews? then, and the Romanists far more grossly than
they, have since imagined ; but an internal and a spiritual,
effected by a lively faith, and the quickening Spirit of
Christ, in the soul of the believer. For ‘“ there* is a spi-
ritual mouth of the inner man,” as St. Basil noteth,
“‘ wherewith he is nourished, that is made partaker of the
word of life, which is the bread that cometh down from
heaven.” Fourthly, that this spiritual feeding upon the
body and blood of Christ is not to be found in the sacra-

4 John, chap. 6. ver. 52.

© Ἔστι μὲν τι καὶ νοητὸν στόμα Tov ἔνδον ἀνθρώπου, ᾧ τρέφεται με-
ταλαμβάνων τοῦ λόγου τῆς ζωῆς, ὕς ἔστιν ἄρτος ἐκ τοῦ οὐρανοῦ καταβὰς.
Basil. in Psalm, 33. op. tom, 1. pag. 144,

5A AN ANSWER TO A CHALLENGE

ment only, but also out of the sacrament. Fifthly, that
the eating of the flesh, and the drinking of the blood here
mentioned, is of such excellent virtue, that the receiver is
thereby made to remain in Christ, and Christ in him; and
by that means certainly freed from death, and assured of
everlasting life. Which seeing it cannot be verified of the
eating of the sacrament, whereof both the godly and the
wicked are partakers; it proveth, not only that our Sa-
viour did not here speak of the sacramental eating ; but
further also, that the thing, which is delivered in the ex-
ternal part of the sacrament, cannot be conceived to be
really, but sacramentally only, the flesh and blood of
Christ.

The first of these may be plainly seen in the text : where
our Saviour doth not only say, “1 am the bread of life,”
verse forty-eight, and, “1 am the living bread that came
down from heaven,” verse fifty-one; but addeth also in
the fifty-fifth verse, “For my flesh is meat indeed, and
my blood is drink indeed.” Which words, being the most
forcible of all the rest, and those wheréwith the simpler
sort are commonly most deluded, might carry some show
of proof, that Christ’s flesh and blood should be turned
into bread and wine; but have no manner of colour to
prove, that bread and wine are turned into the flesh and
blood of Christ. ‘The truth of the second appeareth by
the fourth verse ; in which we find, that this fell out not
long before the passover: and consequently a year at
least before that last passover, wherein our Saviour insti-
tuted the sacrament of his supper. We willingly indeed
do acknowledge, that that which is inwardly presented in
the Lord’s supper, and spiritually received by the soul of
the faithful, is that very thing which is treated of in the
sixth of John: but we deny that it was our Saviour’s in-
tention in this place to speak of that, which is externally
delivered in the sacrament, and orally received by the
communicant. And for our warrant herein, we need look
no further than to that earnest asseveration of our Saviour
in the fifty-third verse; “‘ Verily, verily I say unto you;
except ye eat the flesh of the Son of man, and drink his

MADE BY A JESUIT IN IRELAND. 99

blood, ye have no life in you.” Wherein there is not only
an obligation laid upon them for doing of this, which in
no likelihood could be intended of the external eating of
the sacrament, that was not as yet in being: but also an
absolute necessity imposed, non precepti solum ratione,
sed etiam medii. Now to hold that all they are excluded
from life, which have not had the means to receive the
sacrament of the Lord’s supper, is as untrue as it is un-
charitable. And therefore many of the papists them-
selves, as Biel, Cusanus, Cajetan, Tapper, Hessels, Jan-
senius, and others, confess that our Saviour, in the sixth of
John, did not properly treat of the sacrament.

The third of the points proposed may be collected out
of the first part of Christ’s speech, in the thirty-fifth and
thirty-sixth verses. “I am the bread of life: he that
cometh to me shall never hunger: and he that believeth
on me shall never thirst. But I said unto you, that ye
also have seen me, and believe not.” But especially out
of the last, from the sixty-first verse forward. ‘‘ When
Jesus knew in himself that his disciples murmured at it,
he said unto them; Doth this offend you? What then
if you should see the Son of man ascend up where he was
before? Itis the spirit that quickeneth, the flesh profiteth
nothing: the words that I speak unto you are spirit and
life. But there are some of you that believe not.” Which
words Athanasius(or whosoever was the author of the
tractate upon that place; Quicunque dixerit verbum in
filium hominis) noteth our Saviour to have used; that his
hearers might learn ‘“ that’ those things, which he spake,
were not carnal but spiritual, For how many could his
body have sufficed for meat, that it should be made the
food of the whole world? But therefore it was that he

Pore ἅ λέγει, οὐκ ἔστι σαρκικὰ, ἀλλὰ πνευματικὰ" πόσοις γὰρ ἤρκει τὸ
σῶμα πρὸς βρῶσιν, ἵνα καὶ τοῦ κόσμου παντὸς τοῦτο τροφὴ γένηται;
᾿Αλλὰ διὰ τοῦτο τῆς εἰς οὐρανοὺς ἀναβάσεως ἐμνημόνευσε τοῦ ὑιοῦ τοῦ
ἀνθρώπου, iva τῆς σωματικῆς ἐννοίας αὐτοὺς ἀφελκύση, καὶ λοιπὸν τὴν
εἰρημένην σάρκα βρῶσιν ἄνωθεν οὐράνιον, καὶ πνευματικὴν τροφὴν παρ᾽
αὐτοῦ διδομένην μάθωσιν, ἃ γὰρ λελάληκα (φησὶν), ὑμῖν, πνεῦμά ἐστι
καὶ ζωὴ. Athanas,

56 AN ANSWER TO A CHALLENGE

made mention of the Son of man’s ascension into heaven,
that he might draw them from this corporal conceit ; and
that hereafter they might learn, that the flesh, which he
spake of, was celestial meat from above, and spiritual nou-
rishment to be given by him: For the words which I
have spoken unto you, saith he, are spirit and life.” So
likewise Tertullian; ‘‘ Although’ he saith that the flesh
profiteth nothing, the meaning of the speech must be directed
according tothe intent of the matter in hand. For, be-
cause they thought it to be a hard and an intolerable
speech, as if he had determined that his flesh should be
truly eaten by them; that he might dispose the state of
salvation by the spirit, he premised; It is the spirit that
quickeneth : and so subjoined, The flesh profiteth nothing ;
namely to quicken, &c. And" because the Word was
made flesh, it therefore was to be desired for causing of
life, and to be devoured by hearing, and to be chewed by
understanding, and to be digested by faith. For a little
before he had also affirmed, that his flesh was heavenly
bread: urging still, by the allegory of necessary food, the
remembrance of the fathers, who preferred the bread and
the flesh of the Egyptians before God’s calling.” Add
hereunto the sentence of Origen; ‘There’ is in the New
Testament also a letter which killeth him, that doth not
spiritually conceive the things that be spoken. For if
according to the letter you do follow this same which is
said, Except ye eat the flesh of the Son of man, and

5. Etsicarnem ait nihil prodesse, ex materia dicti dirigendus est sensus.
Nam quia durum et intolerabilem existimaverunt sermonem ejus, quasi vere
carnem suam illis edendam determinasset : ut in spiritum disponeret statum
salutis, premisit ; Spiritus est qui vivificat. atque ita subjunxit, caro nihil pro-
dest ; ad vivificandum scilicet. Tertull. de resurrect. carnis, cap. 37.

h Quia et Sermo caro erat factus, proinde in causam vite appetendus, et de-

vorandus auditu, et ruminandus intellectu, et fide digerendus. Nam et paulo
ante carnem suam panem quoque ceelestem pronuntiarat ; urgens usquequaque,
per allegoriam necessariorum pabulorum, memoriam patrum, qui panes et carnes
A@gyptiorum preverterant divine vocationi. Idem ibid.
i Est et in novo Testamento litera que occidit eum, qui non spiritualiter ea
que dicuntur adverterit. Sienim secundum literam sequaris hoc ipsum, quod
dictum est, Nisi manducaveritis carnem meam, et biberitis sanguinem meum,
oceidit hee litera. Orig. in Levit. hom. 7. op. tom, 2. pag. 225.

MADE BY A JESUIT IN IRELAND. υ

drink his blood; this letter killeth.” And those sayings,
which every where occur in St. Augustine’s tractates upon
John: “ How* shall I send up my hand unto heaven, to
take hold on Christ sitting there? Send thy faith, and thou
hast hold ofhim. Why! preparest thou thy teeth and thy
belly? Believe, and thou hast eaten. For™ this is to eat
the living bread, to believe in him. He, that believeth in
him, eateth. He is invisibly fed; because he is invisibly
regenerated. He is inwardly a babe ; inwardly renewed :
where he is renewed, there is he nourished.”

The fourth proposition doth necessarily follow upon the
third. For, if the eating and drinking here spoken of be
not an external eating and drinking, but an inward parti-
cipation of Christ, by the communion of his quickening
Spirit ; it is evident, that this blessing is to be found in the
soul, not only in the use of the sacrament of the Lord’s
supper, but at other times also. ‘ It"is no ways to be
doubted by any one,” saith Fulgentius, “ that every
one of the faithful is made partaker of the body and blood
of our Lord, when he is made a member of Christ in bap-
tism; and that he is not estranged from the communion of
that bread and cup, although, before he eat that bread
and drink that cup, he depart out of this world; being
settled in the unity of the body of Christ. For he is not
deprived of the participation and the benefit of that sa-
crament, when he hath found that which this sacrament
doth signify:” And hereupon we see, that divers of the

k Quomodo in celum manum mittam, ut ibi sedentem teneam? Fidem
mitte, et tenuisti. Augustin. in evang. Johan. tract. 50. op. tom. 3. pag. 630.

' Ut quid paras dentes et ventrem? Crede, et manducasti. Id. ibid. tractat.
25. pag. 489.

πὶ Credere enim in eum, hoc est manducare panem vivum. Qui credit in
eum, manducat. Invisibiliter saginatur, quia invisibiliter renascitur. Infans
intus est, novus intus est: ubi novellatur, ibi satiatur. Id. ibid. tract. 26.
pag. 494.

π΄ Nulli est aliquatenus ambigendum, tunc unumquemque fidelium corporis
sanguinisque Dominici participem fieri, quando in baptismate membrum Christi
efficitur : nec alienari ab illius panis calicisque consortio, etiamsi, antequam pa-
nem illum comedat et calicem bibat, de hoc seculo in unitate corporis Christi
constitutus abscedat. Sacramenti quippe illius participatione ac beneficio non
privatur, quando ipse hoc, quod illud sacramentum significat, invenit. Fulgentius
in fine libelli de baptismo ARthiopis, Augustini nomine citatus apud Bedam, in 1
Cor. cap. 10,

ὧδ AN ANSWER TO A CHALLENGE

fathers do apply the sixth of John to the hearing of the
word also; as, Clemens? Alexandrinus, Origen’, Eusebius
Czesareensis, and others. ‘‘ Weare said to drink the
blood of Christ,” saith Origen, “not only by way of the
sacraments; but also when we receive his word, wherein
consisteth life: even as he himself saith, The words,
which I have spoken, are spirit and life. Upon which
words of Christ, Eusebius paraphraseth after this man-
ner; “ Dot not think that I speak of that flesh wherewith
Iam compassed, as if you must eat of that; neither ima-
gine that [ command you to drink my sensible and bodily
blood: but understand well that the words, which I have
spoken unto you, are spirit and life. So that those very
words and speeches of his are his flesh and blood ; where-
of who is partaker, being always therewith nourished as it
were with heavenly bread, shall likewise be made parta-
ker of heavenly life. Therefore let not that offend you,
saith he, which I have spoken, of the eating of my flesh
and of the drinking of my blood; neither let the super-
ficial hearing of those things, which were said by me of
flesh and blood, trouble you. For these things sensibly
heard profit nothing; but the spirit is it, which quicken-
eth them that are able to hear spiritually.” Thus far Eu-

P Orig. in Levit. cap. 10. hom. 7.

4 Bibere autem dicimur sanguinem Christi, non solum sacramentorum ritu,
sed et cum sermones ejus recipimus, in quibus vita consistit ; sicut et ipse dicit :
Verba, que locutus sum, spiritus et vita est. Origen in Num. hom. 16. op. tom.
2. pag. 334.

τ Μὴ yap THY σάρκα ἣν περίκειμαι νομίσητέ pe λέγειν ὡς δέον αὐτὴν
ἐσθίειν, μηδὲ τὸ αἰσθητὸν καὶ σωματικὸν αἷμα πίνειν ὑπολαμβάνατὲ μὲ
προστάττειν" ἀλλ᾽ εὖ ἴστε OTL τὰ ῥήματα ἁ λελάληκα ὑμῖν πνεῦμά ἐστι
καὶ ζωὴ. ὥστε αὐτὰ εἶναι τὰ ῥήματα καὶ τοὺς λόγους αὐτοῦ τὴν σάρκα
καὶ τὸ αἷμα ὧν ὁ μετέχων ἀεὶ ὡσανεὶ ἄρτῳ οὐρανίῳ τρεφόμενος, τῆς
οὐρανίου μεθέξει ζωῆς. Μηδὲ οὖν, φησὶ, σκανδαλιζέτω ὑμὰς τοῦτο ὃ περὶ
βρώσεως τῆς ἐμῆς σαρκὸς καὶ περὶ πόματος τοῦ ἐμοῦ αἵματος εἴρηκα,
μηδὲ ταματτέτω ὑμᾶς ἡ πρόχειρος ἀκοὴ τῶν περὶ τῆς σαρκὸς καὶ αἵματος
εἰρημένων μοι. Ταῦτα γὰρ οὐδὲν ὠφελεῖ αἰσθητῶς ἀκουόμενα, τὸ δὲ πνεῦ-
μά ἐστι TO ζωοποιοῦν τοὺς πνευματικῶς ἀκούειν δυναμένους. Euseb. lib.
3. ecclesiast. theologiw, contr. Marcell. Ancyran. MS. in publica Oxoniensis
academiz bibliotheca: et in privatis virorum doctissimorum, D. Richardi Mon-
tacutii et M. Patricii Junii. (postea cdit. una cum Demon, Evang. Paris. 1628.)

MADE BY A JESUIT IN IRELAND. 59

sebius: whose words I have laid down the more largely,
because they are not vulgar.

There remaineth the fifth and last point, which is often-
times repeated by our Saviour in this sermon; as in the
fiftieth verse: “ This is the bread which cometh down
from heaven, that a man may eat thereof, and not die.”
And in the fifty-first: “ If any man eat of this bread, he
shall live for ever.” And in the fifty-fourth: ‘ Whoso
eateth my flesh, and drinketh my blood, hath eternal life.”
And in the fifty-sixth: ‘ He that eateth my flesh, and
drinketh my blood, dwelleth in me and I in him.” And
in the fifty-eighth: ‘This is that bread which came down
from heayen: not as your fathers did eat manna, and are
dead: he that eateth of this bread shall live for ever.”
Whereupon Origen rightly observeth the difference that
is betwixt the eating of the typical or symbolical (for so he
calleth the sacrament) and the true body of Christ. Of
the former, thus he writeth: ‘‘ That’ which is sanctified
by the word of God, and by prayer, doth not of its own na-
ture sanctify him that useth it. For if that were so, it
would sanctify him also, which doth eat unworthy of the
Lord: neither should any one for this eating be weak, or
sick or dead. For such a thing doth Paul shew, when he
saith: For this cause many are weak and sickly among
you, and many sleep. Of the latter, thus: ‘ Many‘
things may be spoken of the Word itself, which was made
flesh, and true meat; which whosoever eateth shall cer-
tainly live for ever: which no evil person can eat. For
if it could be, that he who continueth evil might eat the

5. Quod sanctificatur per verbum Dei, et per obsecrationem, non suapte natura
sanctificat utentem. Nam id si esset, sanctificaret etiam illum, qui comedit in-
digne Domino: neque quisquam ob hune esum infirmus aut egrotus fuisset,
aut obdormisset. Nam tale quiddam Paulus demonstrat, quum ait : “ Propter
hoc inter vos infirmi, et male habentes, et dormiunt multi.”” Origen. in Matt.
op. tom, 3. pag. 499.

τ Multa porro et de ipso Verbo dici possent, quod factum est caro, verusque
cibus, quem qui comederit omnino vivet in zternum ; quem nullus malus potest
edere. Etenim si fieri possit ut, qui malus adhuc perseveret, edat Verbum fac-
tum carnem, quum sit Verbum et panis vivus, nequaquam scriptum fuisset ;
Quisquis ederit panem hune, vivet in eternum, Id, ibid.

50 AN ANSWER TO A CHALLENGE

Word made flesh (seeing He is the Word and the bread of
life), it should not have been written, Whosoever eateth
this bread shall live for ever.” The like difference doth
St. Augustine also, upon the same ground, make betwixt the
eating of Christ’s body sacramentally and really. For, hav-
ing affirmed, that wicked men “ may? not be said to eat the
body of Christ, because they are not to be counted among
the members of Christ,” he afterward addeth; ‘ Christ*
himself saying, He that eateth my flesh, and drinketh my
blood, remaineth in me and I in him, sheweth what it
is, not sacramentally but indeed, to eat the flesh of Christ,
and drink his blood: for this is, to remain in Christ, that
Christ likewise may remain in him. For he said this, as
if he should have said: He that remaineth not in me, and
in whom 1 do not remain, let not him say, or think, that he
eateth my flesh or drinketh my biood.” And in another
place, expounding those words of Christ here alleged,
he thereupon inferreth thus: “ This’ is therefore to eat
that meat, and drink that drink : to remain in Christ, and
to have Christ remaining in him. And by this he that
remaineth not in Christ, and in whom Christ abideth not,
without doubt doth neither spiritually eat his flesh, nor
drink his blood: although he do carnally and visibly press
with his teeth the sacrament of the body and blood of
Christ ; and so rather eateth and drinketh the sacrament
of so great a thing for judgment to himself, because that,
being unclean, he did presume to come unto the sacra-
ments of Christ.”

" Nec isti dicendi sunt manducare corpus Christi ; quoniam nec in membris
computandi sunt Christi. Augustin. de civit. Dei, lib. 21, cap. 25. op. tom. 7.
pag. 646.

* Denique ipse dicens, Qui manducat carnem meam, et bibit sanguinem meum,
in me manet, et ego in eo, ostendit quid sit, non sacramento tenus sed revera,
manducare corpus Christi, et ejus sanguinem bibere: hoc est enim in Christo
manere,ut in illo maneat et Christus. Sic enim hoc dixit, tanquam diceret :
Qui non in me manet, et in quo ego non maneo, non se dicat aut existimet
manducare corpus meum, aut bibere sanguinem meum. Id. ibid.

Y Hoc est ergo manducare illam escam, et illum bibere potum; in Christo
manere, et illum manentem in se habere. Ac per hoc, qui non manet in Christo,

MADE BY A JESUIT IN IRELAND. ol

Hence it is that we find so often in him, and in other of
the fathers, that the body and blood of Christ is commu-
nicated only unto those that shall live, and not unto those
that shall die for ever. ‘‘ He? is the bread of life. He
therefore, that eateth life, cannot die. For how should
he die whose meat is life? How should he fail, who hath
a vital substance ?” saith St. Ambrose. And it is a good
note of Macarius, that,as men use to give one kind of
meat to their servants, and another to their children, so
Christ, who ‘ created’ all things, nourisheth indeed evil
and ungrateful persons: but the sons which he begat of
his own seed, and whom he made partakers of his grace,
in whom the Lord is formed, he nourisheth with a pecu-
liar refection and food, and meat and drink, beyond other
men; giving himself unto them that have their conversa-
tion with his Father: as the Lord himself saith: he that
eateth my flesh, and drinketh my blood, remaineth in me,
and Iin him, and shall not see death.” Among the sen-
tences collected by Prosper out of St. Augustine, this
also is one. ““ He? receiveth the meat of life, and drinketh
the cup of eternity, who remaineth in Christ, and whose

etin quo non manet Christus, proculdubio nec manducat spiritualiter carnem
ejus, nec bibit ejus sanguinem, licet carnaliter et visibiliter premat dentibus sa-
cramentum corporis et sanguinis Christi : sed magis tante rei sacramen-
manducat et bibit, quia immundus praesumpsit ad Christi accedere sacramenta.
tum ad judicium sibi Augustin. in evangel. Johan. tract. 26. op. tom. 3.
pag. 501.

* Hicest panis vite. Qui ergo vitam manducat, mori non potest. Quomodo
enim morietur, cui cibus vita est ? Quomodo deficiet, qui habuerit vitalem sub-
stantiam? Ambros. in Psal. 118. octonar. 18. op. tom. 1. pag. 12038.

ἃ TlavTa αὐτὸς ἔκτισε, κὰι τρέφει τοὺς πονηροὺς Kai ἀχαρίστους, τὰ δὲ
τέκνα a ἐγέννησεν ἐκ τοῦ σπέρματος αὐτοῦ καὶ οἷς μετέδωκεν ἐκ τῆς χάριτος
αὐτοῦ, ἐν οἷς ἐμορφώθη ὁ κύριος, ἰδίαν ἀνάπαυσιν, καὶ τροφὴν, καὶ βρῶσιν,
καὶ πόσιν, παρὰ τοὺς λοιποὺς ἀνθρώπους ἐκτρέφει, καὶ δίδωσιν ἑαυτὸν
αὐτοῖς ἀναστρεφομένοις μετὰ τοῦ πατρὸς αὐτοῦ: ὡς φησὶν ὁ Κύριος, Ὁ
τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἐν ἐμοὶ μένει, κιγὼ ἐν
αὐτῷ, καὶ θάνατον οὐ μὴ θεωρήσει. Macar. Egypt. homil. 14.

b Escam vite accipit, et eternitatis poculum bibit, qui in Christo manet, et
cujus Christus habitator est. Nam qui discordat a Christo nec carnem ejus
manducat, nec sanguinem bibit: etiamsi tante rei sacramentum ad judicium sux
presumptionis quotidie indifferenter accipiat. Prosp. sentent. 339,

62 AN ANSWER TO A CHALLENGE

inhabiter is Christ. For he, that is at discord with Christ,
doth neither eat his flesh, nor drink his blood: although
to the judgment of his presumption, he indifferently doth
receive every day the sacrament of so great a thing.”
Which distinction between the sacrament and the thing
whereof it is a sacrament, and consequently between the
sacramental and the real eating of the body of Christ, is
thus briefly and most excellently expressed by St. Augus-
tine himself, in his exposition upon the sixth of John.
‘** 'The® sacrament of this thing is taken from the Lord’s
table; by some unto life, by some unto destruction: but
the thing itself, whereof it is a sacrament, is received by
every man unto life, and by none unto destruction, that
is made partaker thereof.” Our conclusion therefore 15
this:

The body and blood of Christ is received by all
unto life, and by none unto condemnation.

But that substance, which is outwardly delivered
in the sacrament, is not received by all unto
life, but by many unto condemnation.

Therefore that substance, which is outwardly de-
livered in the sacrament, is not really the body
and blood of Christ.

The first proposition is plainly proved by the texts,
which have been alleged out of the sixth of John. The
second is manifest, both by common experience, and by
the testimony of the apostle’. Wemay therefore well
conclude, that the sixth of John is so far from giving any
furtherance to the doctrine of the Romanists in this point,
that it utterly overthroweth their fond opinion, who ima-
gine the body and blood of Christ to be in such a sort
present, under the visible forms of bread and wine, that
whosoever receiveth the one, must of force also really be
made partaker of the other.

The like are we now to shew in the words of the insti-

© Hujus rei sacramentum, &c. de mensa Dominica sumitur ; quibusdam ad
vitam, quibusdam ad exitium. Res vero ipsa, cujus sacramentum est, omni ho-
mini ad vitam, nulliad exitium, quicunque ejus particeps fuerit. Augustin. in
Johan. tract. 25, op. tom, 3. pag. 500.

ἃ 1 Cor, chap. 11. ver. 17, 27, 29.

MADE BY A JESUIT IN IRELAND. 63

tution. For the better clearing whereof, the reader may
be pleased to consider, First, that the words are not, This
shall be my body: nor, This ts made, οὐ, shall be changed
into my body: but, This 1s my body. Secondly, that the
word Tus can have relation to no other substance, but
that which was then present, when our Saviour spake that
word; which, as we shall make it plainly appear, was
bread. Thirdly, that, it being proved that the word ΤῊΙ5
doth demonstrate the bread, it must of necessity follow
that Christ, affirming that to be his Bopy, cannot be con-
ceived to have meant it so to be properly, but relatively
and sacramentally.

The first of these is by both sides yielded unto: so like-
wise is the third. For ‘ this*is impossible,” saith the
Gloss upon Gratian, “ that bread should be the body
of Christ.” And “ it cannot be,” saith cardinal Bellar-
mine, “ that that proposition should be true, the former
part whereof designeth bread, the latter the body of
Christ: forasmuch as bread and the Lord’s body be things
most diverse.” And therefore he confidently affirmeth
that’, if the words, This tis my body, didmake this sense,
This bread ismy body, this sentence “ must either be
taken tropically, that bread may be the body of Christ
significatively ; or else it is plainly absurd and impossible:
for it cannot be,” saith he, ‘‘ that bread should be the body
of Christ.” For it", is the nature of this verb substantive
est, or, 7s, saith Salmeron his fellow-Jesuit, “ that, as often
as it joineth and coupleth together things of diverse na-

€ Hoc tamen est impossibile, quod panis sit corpus Christi. De consecrat.
dist. 2. cap. 55. Panis est in altari. Gloss.

f Non igitur potest fieri, ut vera sit propositio, in qua subjectum supponit pro
pane, preedicatum autem pro corpore Christi. Panis enim et corpus Domini res
diversissime sunt. Bellarm. de eucharist. lib. 3. cap. 19.

& Ibidemscripsit Lutherus, verba evangelists, Hoc est corpus meum, hune
facere sensum, Hic panis est corpus meum: que sententia aut accipi debet tro-
pice, ut panis sit corpus Christi significative; aut est plane absurda et impossibi-
lis. nec enim fieri potest, ut panis sit corpus Christi. Id. lib. 1. de eucharist. cap. 1.

h Quarto ducimus argumentum a verbo illo substantivo Est: cujus ingenium
et natura est, ut quoties res diversarum naturarum, quce Latinis dicuntur dispa-
rata, unit et copulat, ibi necessario ad figuram et tropum accurremus, Alphons.
Salmeron. tom, 9. tractat. 20.

64: AN ANSWER TO A CHALLENGE

tures, which by the Latins are termed disparata, there
we must of necessity run to a figure and trope ;” and there-
fore ‘ should' we have been constrained to fly to a trope, ifhe
had said, This bread is my body, This wine is my blood: be-
cause this had been a predication of disparates, asthey call
it.” Lastly, doctor Kellison* also in like manner doth freely
acknowledge, that “ if Christ had said, This bread is my
body, we must have understood him figuratively and meta-
phorically.” So that the whole matter of difference resteth
now upon the second point: whether our Saviour, when
he said This is my body, meant any thing to be his body,
but that bread which was before him: a matter which
easily might be determined, in any indifferent man’s judg-
ment, by the words immediately going before, ‘‘ He! took
bread, and gave thanks, and brake, and gave it unto
them, saying: This is my body, which is given for you;
this do in remembrance of me.” For what did he demon-
strate here, and said was his body, but that which he gave
unto his disciples? What did he give unto them but what
he brake? What brake he but what he took? and doth
not the text expressly say that he took bread? Was it
not therefore of the bread he said, This is my body? And
could bread possibly be otherwise understood to have
been his body, but as a sacrament, and (as he himself
with the same breath declared his own meaning) a memo-
rial thereof ?

If these words be not of themselves clear enough, but
have need of further exposition, can we look for a better
than that which St. Paul giveth of them™, “ The bread
which we break, is it not the communion of the body of
Christ?” Did not St. Paul therefore so understand Christ,
as if he had said, This bread is my body? And if Christ
had said so, doth not Kellison confess, and right reason
evince, that he must have been understood figuratively ?

* Cogeremur ad tropum confugere, si aliter dixisset, nempe ; Hic panis est cor-
pus meum, Hoc vinum est sanguis meus: quia esset predicatio disparaterum, ut
vocant. Id. ib.

k Matt. Kellison, survey of the new religion, lib. 8. cap. 7. sec. 7.

1 Luke, chap. 22. ver. 19. m™ 1 Cor. chap. 10. ver. 6.

MADE BY A JESUIT IN IRELAND. 65

considering that it is simply impossible, that bread should
really be the body of Christ. If it be said that St. Paul,
by bread, doth not here understand tbat which is pro-
perly bread, but that which lately was bread, but now
is become the body of Christ ; we must remember that St.
Paul doth not only say The bread, but The bread which we
break; which breaking being an accident properly be-
longing to the bread itself, and not to the body of
Christ, which being in glory cannot be subject to any
more breaking, doth evidently shew, that the apostle by
bread understandeth bread indeed. Neither can the Ro-
manists well deny this, unless they will deny themselves,
and confess that they did but dream all this while they
have imagined that the change of the bread into the body of
Christ is made by virtue of the sacramental words alone,
which have not their effect until they have all been fully
uttered. For the pronoun Tuts, which is the first of these
words, doth point to something which was then present.
But no substance was then present but bread: seeing by
their own grounds, the body of Christ cometh not in, until
the last word of that sentence, yea and the last syllable
of that word be completely pronounced. What other sub-
stance therefore can they make this to signify, but this
bread only?

In the institution of the other part of the sacrament the
words are yet more plain"; “ He took the cup, and gave
thanks, and gave it to them, saying, drink ye all of it:
for this is my blood of the new Testament :” or, as St.
Paul and St. Luke relate it, “ this cup is the new Testa-
ment in my blood.” ‘That, which he bid them all drink
of, is that which he said was his blood. But our Saviour
could mean nothing but the wine, when he said, “ Drink
ye all of it:” because this sentence was uttered by him
before the words of consecration ; at which time our ad-
versaries themselves do confess, that there was nothing in
the cup but wine, or wine and water at the most. It was
wine therefore which he said was his blood: even the fruit

n Matt, chap. 26. ver, 27, 28.

VOL, III. Ἐ

66 AN ANSWER TO A CHALLENGE

of the vine, as he himself termeth it. For as in the deli-
very of the other cup, before the institution of the sacra-
ment, St. Luke, who alone maketh mention of that part
of the history, telleth us, that he said unto his disciples ;
“ To will not drink of the fruit of the vine, until the king-
dom of God shall come:” so doth St. Matthew and St.
Mark likewise testify, that at the delivery of the sacra-
mental cup, when he had said, “ This is my blood of the
new Testament, which is shed for many for the remission
of sins;” he also added: ‘ but? I say unto you, I will not
drink henceforth of this fruit of the vine, until that day
that I drink it new with you in my Father’s kingdom.”
Now seeing it is contrary both to sense and faith, that
wine, or the fruit of the vine, should really be the blood
of Christ; there being that formal difference in the nature
of the things, that there is an utter impossibility that in
true propriety of speech the one should be the other:
nothing in this world is more plain, than when our Saviour
said it was his blood, he could not mean it to be so sub-
stantially, but sacramentally.

And what other interpretation can the Romanists them-
selves give of those words of the institution in St. Paul?
“ This’ cup is the new Testament in my blood.” How
is the cup, or the thing contained in the cup, the new Tes-
tament, otherwise than as a sacrament of it. Mark how
in the like case the Lord himself, at the institution of the
first sacrament of the Old Testament, useth the same man-
ner of speech, ‘‘’This' is my Covenant or Testament ;” for
the Greek word in both places is the same: and in the
words presently following, thus expoundeth his own mean-
ing, ‘it’ shall be a sien of the covenant betwixt me and
you.” And generally for all sacraments, the rule is thus

ο Luke, chap. 22. ver. 18,

P Matt. chap. 26. ver. 29. Mar. chap. 14. ver. 25.

4 Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι. 1 Cor.
cap. 11. ver. 25.

τ Kai αὕτη ἡ διαθήκη ἣν διατηρήσεις ava μέσον ἐμοῦ καὶ ὑμῶν. Gen.
cap. 17. ver. 10.

S Καὶ ἔσται ἐν σημείῳ (vel. εἰς σημεῖον) διαθήκης ἀνὰ μέσον ἐμοῦ καὶ
ὑμῶν. Gen, cap. 17. νεῖν 11.

MADE BY A JESUIT IN IRELAND. 67

laid down by St. Augustine, in his epistle to Bonifacius:
** If sacraments did not some manner of way resemble the
things whereof they are sacraments, they should not be
sacraments at all. And for this resemblance they do often-
times also bear the names of the things themselves. As
therefore the sacrament of the body of Christ is after a
certain manner the body of Christ, and the sacrament of
Christ’s blood is the blood of Christ; so likewise the sa-
crament of faith is faith.” By the sacrament of faith he
understandeth baptism, of which he afterwards allegeth
that saying of the apostle’, “ we are buried with Christ
by baptism into death :” andt hen addeth: ‘‘ he” saith not,
We signify his burial; but he plainly saith, We are buried.
Therefore the sacrament of so great a thing he would not
otherwise call, but by the name of the thing itself.” And
in his questions upon Leviticus: ‘ The* thing that signi-
fieth,” saith he, “ useth to be called by the name of that
thing which it signifieth, as it is written: The seven ears
of corn are seven years; for he said not, They signify
seven years: and the seven kine are seven years: and
many such like. Hence was that saying, The rock was
Christ. For he said not, The rock did signify Christ ; but
as if it had been that very thing, which doubtless by sub-
stance it was not, but by signification. So also the blood,
because, for a certain vital corpulency which it hath, it

Ὁ Si enim sacramenta quandam similitudinem earum rerum, quarum sacra-
menta sunt, nonhaberent, omnino sacramenta non essent. Ex hac autem simi-
litudine plerumque etiam ipsarum rerum nomina accipiunt. Sicut ergo secun-
dum quendam modum sacramentum corporis Christi corpus Christi est, sacra-
mentum sanguinis Christi sanguis Christi est; ita sacramentum fidei fides est.
Aug. ep. 98. op. tom. 2. pag. 267.

ἃ Rom. chap. 6. ver. 4.

~ Non ait, Sepulturam significamus : sed prorsus ait, Consepulti sumus. Sacra-
mentum ergo tantz rei non nisi ejusdem rei vocabulo nuncupavit. Id. pag. 268.

x Solet autem res que significat, ejus rei nomine, quam significat, nuncupari,
sicut scriptum est : Septem spice septem anni sunt; non enim dixit ; Septem an-
nos significant ; et septem boves septem anni sunt: et multa hujusmodi.
Hinc est quod dictum est : Petra erat Christus. Non enim dixit, Petra signifi-
cat Christum ; sed tanquam hoc esset, quod utique per substantiam non hoc erat,
sed per significationem. Sic et sanguis, quoniam propter vitalem quandam corpu-
lentiam animam significat, in sacramentis anima dictus est. Aug. in Ley. quest.
57. op. tom. 3. par. 1, pag. 516.

F 2

68 AN ANSWER TO A CHALLENGE

signifieth the soul; after the manner of sacraments, it is
called the soul.” Our argument therefore, out of the words
of the institution, standeth thus:

If it be true, that Christ called bread his body, and
wine his blood: then must it be true also, that the
things, which he honoured with those names, cannot
be really his body and blood, but figuratively and
sacramentally.

But the former is true; therefore also the latter.
The first proposition hath been proved by the undoubted
principles of right reason, and the clear confession of the
adverse part : the second by the circumstances of the
text of the evangelists, by the exposition of St. Paul, and
by the received grounds of the Romanists themselves.
The conclusion therefore resteth firm: and so we have
made it clear, that the words of the institution do not only
not uphold, but directly also overthrow, the whole frame of
that which the Church of Rome teacheth, touching the
corporal presence of Christ under the forms of bread and
wine.

If 1 should now lay down here all the sentences of the
fathers, which teach that that which Christ called his
body is bread in substance, and the body of the Lord in
signification and sacramental relation; I should never make
anend. Justin Martyr, in his apology to Antoninus the
emperor, telleth us, that the bread and the wine, even that
** sanctified’ food wherewith our blood and flesh by con-
version are nourished, is that which we are taught to be
the flesh and blood of Jesus incarnate.” Irenzeus in his
fourth book against heresies saith, that our Lord, ‘ taking’
bread of that condition which is usual among us, con-
fessed it to be his body: and the* cup likewise containing

Υ Ἑὐχαριστηθεῖσαν τροφὴν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέ-
φονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος Τησοῦ καὶ σάρκα καὶ αἷμα ἐδι-
δάχθημεν εἶναι. Just. apolog. 1. pag. 88.

Quomodo autem juste Dominus, si alterius patris existit, hujus conditionis,
quze est secundum nos, accipiens panem, suum corpus esse confitebatur; et
temperamentum calicis suum sanguinem confirmavit Iren. pag. 270.

* Calicem, qui est ex ea creatura que est secundum nos, suum sanguinem con-=
fessus est. Id. pag. 249.

MADE BY A JESUIT IN IRELAND. 69

that creature which is usual among us, his blood.” And
in his fifth book he addeth: ‘that> cup, which isa creature,
he confirmed to be his blood which was shed, whereby
he increaseth our blood; and that bread which is of the
creature, to be his body, whereby he increaseth our bodies.
Therefore, when the mixed cup and the broken bread
doth receive the word of God, it is made the eucharist of
the blood and body of Christ, whereby the substance of
our flesh is increased and doth consist.” Our Lord, saith
Clemens Alexandrinus, “ did® bless wine, when he said,
Take, drink, this is my blood, the blood of the vine.” ‘Ter-
tullian : ‘‘ Christ’ taking bread, and distributing it to his
disciples, made it his body, saying, This is my body, that
is, the figure of my body.” Origen: “ That® meat which is
sanctified by the word of God, and by prayer, as touching
the material part thereof, goeth into the belly, and is
voided into the draught: but as touching the prayer
which is added, according to the portion of faith it is
made profitable; enlightening the mind, and making it to
behold that which is profitable. Neither is it the matter
of bread, but the word spoken over it, which profiteth
him that doth not unworthily eat thereof. And these
things I speak of the typical and symbolical body,” saith
Origen. In the dialogues against the Marcionites, col-
lected for the most part out of the writings of Maximus,

» Eum calicem qui est creatura, suum sanguinem qui effusus est, ex quo
auget nostrum sanguinem ; et eum panem qui est a creatura, suum corpus con-
firmavit, ex quo nostra auget corpora. Quando ergo et mixtus calix et fractus
panis percipit verbum Dei, fit eucharistia sanguinis et corporis Christi, ex quibus
augetur et consistit carnis nostre substantia. Id. pag. 294.

ὁ HiAdynoev ye τὸν οἶνον, εἰπῶν, Λάβετε, πίετε: τοῦτό μου ἐστὶ τὸ
αἷμα, αἷμα τῆς ἀμπέλου. Clem. Alex. pedag. lib. 2. cap. 2. pag. 186.

4 Acceptum panem, et distributum discipulis, corpus. suum illum fecit, Hoc
est corpus meum dicendo ; id est, figura corporis mei. Tertull. advers. Marcion.
lib. 4. cap. 40.

© Tlle cibus, qui sanctificatur per verbum Dei perque obsecrationem, juxta id
quod habet materiale, in ventrem abit, et in secessum ejicitur: ceterum juxta
precationem que illi accessit proportione fidei fit utilis, efficiens ut perspicax fiat
animus, spectans ad id quod utile est. Nec materia panis, sed super illum dictus
sermo est, qui prodest non indigne Domino comedenti illum. Et hac quidem
de typico symbolicoque corpore. Origen, in Matt. tom, xi. op. tom, 3, pag.

499,

70 AN ANSWER TO A CHALLENGE

who lived in the time of the emperors Commodus and ~
Severus, Origen, who is made the chief speaker therein,
is brought in thus disputing against the heretics: “ ΠῚ
Christ, as these men say, were without body and blood,
of what kind of flesh, or of what body, or of what kind of
blood did he give the bread and the cup to be images of,
when he commanded his disciples by them to make a com-
memoration of him?” St. Cyprian also noteth, {παῖ it
was wine, even the fruit of the vine, which the Lord said
was his blood: and that “ flour” alone or water alone, can-
not be the body of our Lord, unless both be united and
coupled together, and kneaded into the lump of one
bread.” And again: that “ the’ Lord calleth bread his
body, which is made up by the uniting of many corns: and
wine his blood, which is pressed out of many clusters of
grapes, and gathered into one liquor.” Which I find
also word for word in a manner transcribed in the com-
mentaries upon the Gospels, attributed unto Theophilus
bishop of Antioch‘; whereby it appeareth, that in those
elder times the words of the institution were no otherwise
conceived, than as if Christ had plainly said, This bread is
my body, and This wine is my blood: which isthe main
thing that we strive for with our adversaries; and for
which the words themselves are plain enough: the sub-
stance whereof we find thus laid down in the harmony of

© Bid ὡς οὗτοι φασὶν, ἄσαρκος Kai ἄναιμος ἣν, ποίας σαρκὸς, ἢ τινὸς
σώματος, ἢ ποίου αἴματος, εἰκόνας διδοὺς ἀρτόν τε καὶ ποτήριον, ἐνετέλ-
Xero τοῖς μαθηταῖς διὰ τούτων τὴν ἀνάμνησιν αὐτοῦ ποιεῖσθαι; Orig.
Dial. De rect. δά. sect. 4. op. tom. 1. pag. 853.

5 Qua in parte invenimus calicem mixtum fuisse quem Dominus obtulit, et vi-
num fuisse quod sanguinem suum dixit. Cypr. epist. 63. pag. 106.

4 Nec corpus Domini potest esse farina sola, aut aqua sola; nisi utrumque
adunatum fuerit et copulatum, et panis unius compage solidatum. Id. ibid.
pag. 108.

i Nam quando Dominus corpus suum panem vocat, de multorum granorum
adunatione congestum, populum nostrum, quem portabat, indicat adunatum : et
quando sanguinem suum vinum appellat, de botris atque acinis plurimis expres-
sum atque in wnum coactum, gregem item nostrum significat, commixtione
adunate multitudinis copulatum. Id. epist. 76. pag. 153.

k Theoph. Antioch, in evang. lib. 1, pag. 152, tom. 2, biblioth. patr. edit.
Colon.

MADE BY A JESUIT IX IRELAND. 71
the Gospels gathered, as some say, by Tatianus, as others,
by Ammonius, within the second or the third age of
Christ.‘ Having' taken the bread, then afterward the
cup of wine, and testified it to be his body and blood, he
commanded them to eat and drink thereof; forasmuch
as it was the memorial of his future passion and death.”

To the fathers of the first three hundred years we will
now adjoin the testimonies of those that flourished in the
ages following. The first whereof shall be Eusebius : who
saith that our Saviour “ἢ delivered™ to his disciples the
symbols of his divine dispensation, commanding them to
make the image of his own body; and appointing® them to
use bread for the symbol of his body :” and that we still
ἐξ celebrate®, upon the Lord's table, the memory of his sacri-
fice, by the symbols of his body and blood, according to
the ordinances of the New Testament.” Acacius, who
sueceeded him in his bishoprick, saith that ‘the? bread and
wine sanctifieth them that feed upon that matter:” ac-
knowledging thereby, that the material part of those out-
ward elements do still remain. “Τα the Church,” saith
Macarius, “ is offered bread and wine, the type of his flesh
and blood: and they, which are partakers of the visible
bread, do spiritually eat the flesh of the Lord.” Christ,
saith S. Hierome’, “did not offer water, but wine, for the
type of his blood.” St. Augustine bringeth in our Saviour

' Mox accepto pane, deinde vini calice, corpus esse suum ac sanguinem tes-
tatus, manducare illes jussit et bibere ; quod ea Sit future calamitatis suze mor-
tisque memoria, Ammon, harmon. evang. tom. 3. biblioth. patr. pag. 2S.

m™ Τὰ σύμβολα τὴς ἐνθέου οἰκονομίας τοῖς αὐτοῦ παρεδίδου μαθηταῖς,
τὴν εἰκόνα τοῦ ἰδίου σώματος ποιεῖσθαι παρακελευόμενος. Euseb. lib. 8.
demonst. evang. in fine, cap. 1. :

» ἄρτῳ δὲ χοῆσθαι συμβόλῳ τοῦ Wiov σώματος παρεξέξου, Τὰ. ibid.

ὃ Τούτου δῆτα τοῦ θύματος τὴν μνήμην ἐπὶ τραπέζης ἐκτελεῖν, διὰ
συμβόλων τοῦ τὲ σώματος αὐτοῦ καὶ τοῦ σωτηρίου αἵματος. κατὰ θεσμοὺς
τὴς καινῆς διαθήκης παρειληφότες. Id. lib, 1. demonst. cap. ult.

Ρ Panis vinum@que ex hac materia vescentes sanctificat. Acac. in Gen. 2. Gree .
eaten. in Pentateuch. Zephyro interp.

a Ἔν rp ἐκκλησίᾳ ποοσφέρεται ἄρτος καὶ οἷνος, ἀντίτυπον τῆς cadproc
αὐτοῦ καὶ τοῦ αἵματος. καὶ οἱ μεταλαμβάνοντες ἐκ τοῦ φαινομένου ἄρτου,
πνευματικῶς τὴν σάρκα τοῦ Κυρίου ἐσθίουσι. Macar. Ἔσνριε. homil. 27.

τ In typo sanguinis sui non ebtulit aquam, sed vinum., Hieronym, lib, 2. ad-
vers, Jovinian,

12 AN ANSWER TO A CHALLENGE

thus speaking of this matter. ‘* Yous shall not eat this
body which you see, nor drink that blood which they shall
shed that will crucify me. I have commended a certain
sacrament unto you: that being spiritually understood
will quicken you.” The same father in another place
writeth, that Christ “ admittedt Judas to that banquet,
wherein he commended and delivered unto his disciples
the figure of his body and blood:” but, as he elsewhere
addeth, ‘ they" did eat that bread which was the Lord
himself; he the bread of the Lord against the Lord.”
Lastly: ‘‘ The” Lord,” saith he “did not doubt to say,
This is my body; when he gave the sign of his body.”

So the author of the homily upon the 22d Psalm,
among the works of Chrysostom: ‘“ This* table he hath
prepared for his servants and hand-maids in their sight : that
he might every day, for a similitude of the body and blood
of Christ, shew unto us in a sacrament bread and wine
after the order of Melchisedec.” And St. Chrysostom
himself, in his epistle written to Casarius, against the he-
resy of Apollinarius : ‘‘ As’ before tlie bread be sanctified,
we call it bread; but when God’s grace hath sanctified it

* Non hoc corpus quod videtis manducaturi estis, et bibituri illum sanguinem,
quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendavi :
spiritualiter intellectum vivificabit vos. Augustin. in Psal. 98. op. tom. 4. pag.
1066.

© Adhibuit ad convivium, in quo corporis et sanguinis sui figuram discipulis
commendavit et tradidit. Id. in Psal. 3. op. tom. 4. pag. 7.

u [ili manducabant panem Dominum : ille panem Domini contra Dominum.
Id.in evang. Johan. tract. 59. op. tom. 3. pag. 663.

~ Non enim Dominus dubitavit dicere, Hoc est corpus meum; cum signum
daret corporis sui. Augustin. contr. Adimant. cap. 12. op. tom. 8. pag. 124.

x Tstam mensam preeparavit servis et ancillis in conspectu eorum, ut quotidie,
in similitudinem corporis et sanguinis Christi, panem_et vinum secundum ordi-
nem Melchisedec nobis ostenderet in sacramento. In Psal. 22. Chrysost.

Y Sicut enim antequam sanctificetur panis, panem nominamus; divina illum
sanctificante gratia, mediante sacerdote, liberatus est quidem ab appellatione pa~
nis, dignus autem habitus est Dominici corporis appellatione, etiamsi natura pa-
nis in ipso permansit : et non duo corpora, sedunum Filii corpus preedicatur ; sic
et hic, divina inundante corporis natura (vel potius, divina natura in corpore in-
sidente: Grace enim ἐνιδρυσάσης hic legitur, in MS. bibliothece Florentine
exemplari, unde ista transtulit Petrus martyr), unum Filium, unam Personam,
utraque hee fecerunt. Chrysost, ad Czsarium monachum. op. tom. 3. pag.
744,

MADE BY A JESUIT IN IRELAND. 73
by the means of the priest, it is delivered from the name
of bread, and is reputed worthy the name of the Lord’s
body, although the nature of the bread remain still in it;
and it is not called two bodies, but one body of God’s
Son: so likewise here, the Divine nature residing in the
body of Christ, these two make one ‘Son, and one Person.”
In the selfsame manner also do Theodoret, Gelasius,
and Ephremius proceed against the Eutychian heretics.
Theodoret, for his part, layeth down these grounds ; that
our Saviour, ‘‘ in? the delivery of the mysteries, called
bread his body, and that which was mixed (in the cup)
his blood.” That ‘‘ he* changed the names, and gave to
the body the name of the symbol or sign, and to the
symbol the name of the body.” ‘That he “ honoured” the
visible symbols with the name of his body and blood; not
changing the nature, but adding grace to nature.” And
that ‘‘ this* most holy food is a symbol and type of those
things whose names it beareth, to wit, of the body and
blood of Christ.” Gelasius writeth thus: ‘* The® sacra-
ments which we receive, of the body and blood of Christ,
are a divine thing, by means whereof we are made par-
takers of the divine nature: and yet the substance or
nature of bread and wine doth not cease to be. And

2 "Ey δὲ ye τῶν μυστηρίων παραδόσει, σῶμα τον ἄρτον ἐκάλεσε, Kai
αἷμα τὸ κρᾶμα. Theod. dialog. 1. “Arpemroc, op. tom. 4. pag. 17.

ἃ Ὃ δὲ ye σωτὴρ ὁ ἡμέτερος ἐνήλλαξε TA ὀνόματα" καὶ τῷ piv σώματι
τὸ τοῦ συμβόλου τέθεικεν ὄνομα, τῷ δὲ συμβόλῳ τὸ τοῦ σώματος. Ib.

"» Ta ὁρώμενα σύμβολα τῇ τοῦ σώματος καὶ αἵματος προσηγορίᾳ τετί-
μῆκεν, οὐ τὴν φύσιν μεταβαλὼν, ἀλλὰ τὴν χάριν τῇ φύσει προστεθεικὼς.
Ibid. Fe

4 Certa sacramenta que sumimus, corporis et sanguinis Christi, divina res est,
propter quod, et per eadem, divinz efficimur consortes nature: et tamen esse
non desinit substantia, vel natura panis et vini. Et certe imago et similitudo
corporis et sanguinis Christi in actione mysteriorum celebrantur. Satis ergo
nobis evidenter ostenditur, hoc nobis in ipso Christo Domino sentiendum, quod
in ejus imagine profitemur, celebramus, et sumus : ut, sicut in hance, scilicet in di-
vinam transeant, Sancto Spiritu perficiente, substantiam, permanentes tamen in
suze proprietate nature ; sic illud ipsum mysterium principale, cujus nobis effi-
cientiam virtutemque veraciter representant, &c. Gelas. de duab. natur. in
Christo, contra Eutychen.

74 AN ANSWER TO A CHALLENGE

indeed the image and the similitude of.the body and blood
of Christ are celebrated in the action of the mysteries.
It appeareth therefore evidently enough unto us, that we
are to hold the same opinion of the Lord Christ himself,
which we profess, celebrate, and are,in his image; that,
as (those sacraments), by the operation of the Holy Spirit,
pass into this, that is, into the divine substance, and yet
remain in the propriety of their own nature: so that prin-
cipal mystery itself, whose force and virtue they truly
represent,” should be conceived to be: namely, to consist
of two natures, divine and human; the one not abolishing
the truth of the other. Lastly, Ephraemius the patriarch
of Antioch, having spoken of the distinction of these two
natures in Christ, and said, that ‘‘ no® man having under-
standing could say, that there was the same nature of that
which could be handled, and of that which could not be
handled, of that which was visible, and of that which was
invisible ;” addeth, “‘and even thus, the body of Christ
which is received by the faithful (the sacrament he mean-
eth) doth neither depart from his sensible substance, and
yet remaineth undivided from intelligible grace: and bap-
tism, being wholly made spiritual, and remaining one, doth
both retain the property of his sensible substance (of water,
I mean), and yet loseth not that which it is made.”

Thus have we produced evidences of all sorts, for con-
firmation of the doctrine by us professed touching the
blessed sacrament: which cannot but give sufficient satis-
faction to all, that with any indifferency will take the matter
into their consideration. But the men, with whom we
have to deal, are so far fallen out with the truth, that
neither sense nor reason, neither authority of Scriptures or

of fathers, can persuade them to be friends again with it:

©’ ANN οὐδεὶς ἀν εἰπεῖν δύναται νοῦν ἔχων, ὡς ἡ αὐτὴ φύσις ψηλαφητοῦ
καὶ ἀψηλαφήτου, καὶ ὁρατοῦ καὶ ἀοράτου, οὕτως καὶ τὸ παρὰ τῶν πιστῶν
λαμβανόμενον σῶμα χριστοῦ, καὶ τῆς αἰσθητῆς οὐσιας οὐκ εξίσταται
(Schottus the Jesuit translateth this, et sensibilis essentia non cognoscitur :
which is a strange interpretation, if you mark it), καὶ τῆς νοητῆς ἀδιαίρετον
μένει χάριτος: Kai TO βάπτισμα δὲ πνευματικὸν ὅλον γενόμενον, Kai ἕν
ὑπάρχον, καὶ τὸ ἴδιον τῆς αἰσθητῆς οὐσίας, τοῦ ὕδατος λέγω, διασὼώζει, καὶ
ὃ γέγονεν οὐκ ἀπώλεσεν. Ephremius de sacris Antiochie legib. lib. 1. in
Photii bibliotheca, cod. 229.

MADE BY A JESUIT IN IRELAND. 75

unless we shew unto them in what pope’s days the con-
trary falsehood was first devised. If nothing else will give
them content, we must put them in mind that, about the
time wherein Soter was bishop of Rome, there lived a
cozening companion, called Marcus, whose qualities are
thus set out by an ancient Christian, who’ was famous in
those days, though now his name be unknown unto us.

Εἰδωλοποιὲ Μάρκε, καὶ τερατοσκόπε,

᾿Αστρολογικῆς ἔμπειρε καὶ μαγικῆς τέχνης,

Δι’ ὧν κρατύνεις τῆς πλάνης τὰ διδάγματα,

Σημεῖα δεικνὺς τοῖς ὑπὸ σοῦ πλανωμένοις,

᾿Αποστατικῆς δυνάμεως ἐγχειρήματα,

“A σοὶ χορηγεῖ σὸς πατὴρ Σατᾶν ἀεὶ

Δι’ ἀγγελικῆς δυνάμεως Αζαζὴλ ποιεῖν,

Ἔχων σὲ πρόδρομον ἀντιθέου πανουργίας.

Where first he chargeth him to have been an idolmaker;
then he objecteth unto him his skill in astrology and ma-
gic, by means whereof, and by the assistance of Satan, he
laboured, with a shew of miracles, to win credit unto his
false doctrines, amongst his seduced disciples: and lastly
he concludeth, that his father the devil had employed him
as a forerunner of his antithean craft, or his antichristian
deceivableness of unrighteousness, if you will have it in
the apostle’s language. For he was indeed the de-
vil’s forerunner, both for the idolatries? and sorceries,
which afterward were brought into the east; and for
those Romish" fornications and inchantments, wherewith
the whole west was corrupted by that man of sin,
** whose’ coming” was foretold to be ‘ after the working of
Satan, with all power, and signs, and lying wonders.”
And that we may keep ourselves within the compass of
that particular, which now we have in hand: we find in
Ireneus, that this arch-heretic made special use of his
juggling feats, to breed a persuasion in the minds of those
whom he had perverted, that in the cup of his pretended
eucharist, he really delivered them blood to drink. For,
** feioning* himself to consecrate the cups filled with wine,

f Vet. author, citatus ab Irenzo, lib. 1. cap. 12.

& Apoc. chap. 9. ver. 20, 21. h Tbid. chap. 18. ver. 3, 23.

i 2 Thess. chap. 2. ver. 9.

k Ποτήρια οἴνῳ κεκραμένα προσποιούμενος εὐχαριστεῖν, καὶ ἐπὶ πλέον

76 AN ANSWER TO A CHALLENGE

and extending the words of invocation to a great length,
he made them to appear of a purple and red colour: to
the end it might be thought that the grace, which is above
all things, did distil the blood thereof into that cup by his
invocation.” And even according to this precedent we
find it fell out afterwards; that the principal and most
powerful means, whereby the like gross conceit of the
guttural eating and drinking of the body and blood of
Christ was at the first fastened upon the multitude, and
in process of time more deeply rooted in them, were such
delusions and feigned apparitions as these: which yet that
great schoolman himself, Alexander of Hales, confesseth
to happen sometimes either by ‘“ the! procurement of
man, or by the operation of the devil.” Paschasius Rad-
bertus, who was one of the first setters forward of this
doctrine in the west, spendeth a large chapter upon this
point: wherein he telleth us, that™ Christ in the sacrament
did shew himself ‘ oftentimes in a visible shape, either in
the form of a lamb, or in the colour of flesh and blood, so
that, while the host was a breaking or an offering, a lamb
in the priest’s hands, and blood in the chalice should be
seen as it were flowing from the sacrifice, that what lay
hid in a mystery might, to them that yet doubted, be made
manifest ina miracle.” And specially in that place he
insisteth upon a narration, which he found in gestis An-
glorum, but deserved well to have been put into gesta
Romanorum for the goodness of it, of one Plecgils or

ἐκτείνων Tov λόγον τῆς ἐπικλήσεως, πορφύρια Kai ἐρυθρὰ ἀναφαίνεσθαι
ποιεῖ: ὡς δοκεῖν τὴν ἀπὸ τοῦ ὑπὲρ τὰ ὅλα χάριν τὸ αἷμα τὸ ἑαυτῆς στά-
ζειν ἐν τῷ ἐκείνῳ ποτηρίῳ διὰ τῆς ἐπικλήσεως αὐτοῦ. — Irenzus, lib. 1.
cap. 13. pag. 60. . :

! Humana procuratione, vel forte diabolica operatione. Alex. Halens. summ.
theolog. part. 4. queest. 11. memb. 2. artic. 4. sec. ὃ.

m Nemo qui sanctorum yitas et exempla legerit, potest ignorare, quod sxpe
hee mystica corporis et sanguinis sacramenta, aut propter dubios, aut certe
propter ardentius amantes Christum, visibili specie in agni forma, aut in carnis et
sanguinis colore, monstrata sint ; quatenus de se Christus clementer adhuc non
credentibus fidem faceret: ita ut dum oblata frangitur, vel offertur hostia, videre-
tur agnus in manibus et cruor in calice, quasi ex immolatione profluere ; ut quod
latebat in mysterio, patesceret adhuc dubitantibus in miraculo. Paschas. de
corp. et sangu. Dom. cap. 14.

MADE BY A JESUIT IN IRELAND. vit

Plegilus a priest: how an angel shewed Christ unto him
in the form of a child upon the altar, whom first he took
into his arms and kissed, but ate him up afterwards, when
he was returned to his former shape again. Whereof
arose that jest, which Berengarius was wont to use : ‘‘ This”
was a proper peace of the knave indeed, that whom he
had kissed with his mouth, he would devour with his
teeth.”

‘But there are three other tales of singular note, which,
though they may justly strive for winning of the whet-
stone with any other, yet for their antiquity have gained
credit above the rest: being devised, as it seemeth, much
about the same time with that other of Plegilus, but
having relation unto higher times. The first was had out
of the English legends too, as Johannes Diaconus® re-
porteth it in the life of Gregory the first; of a Roman
matron, who found a piece of the sacramental bread turned
into the fashion of a finger, all bloody; which afterwards,
upon the prayers of St. Gregory, was converted to his
former shape again. The other two were first coined by
the Grecian liars, and from them conveyed unto the Latins,
and registered in the book which they called Vitas Pa-
trum: which being commonly believed to have been col-
lected by St. Hierome?, and accustomed to be read ordi-
narily in every monastery, gave occasion of further spread,
and made much way for the progress of this mystery of
iniquity. ‘The-former of these is not only related there’,
but also in the legend of Simeon Metaphrastes (which is
such another author among the Grecians, as Jacobus de
Voragine was among the Latins), in the life’ of Arsenius :

n Speciosa certe pax nebulonis; ut, cui oris prebuerat basium, dentium in-
ferret exitium. Guilielm. Malmesbur. de gestis reg. Anglor. lib. 3,

ο Jo. Diac. vit. Greg. lib. 2. cap. 41.

P Sanctus Hieronymus presbyter ipsas sanctorum patrum vitas Latino edidit
sermone. Paschas. Radbert. in epist. ad Frudegard. Consule libros Carolinos,
de imaginib. lib. 4. cap. 11.

4 Inter sententias patrum, a Pelagio Romane ecclesiw diacono Latine ver-
sas, libell. 8. cui titulus De providentia vel pravidentia: sive, ut in Pholii bib-
liotheca habetur. cod. 98. περὶ διορατικῶν.

® Tom. 4. Surii, pag. 257. edit. Colon. ann. 1573.

78 AN ANSWER TO A CHALLENGE

how that a little child was seen upon the altar, and an
angel cutting him into small pieces with a knife, and re-
ceiving his blood into the chalice, as long as the priest
was breaking the bread into little parts. The latter is of
a certain Jew receiving the sacrament at St. Basil’s hands,
converted visibly into true flesh and blood: which is ex-
pressed by Cyrus Theodorus Prodromus, in this ‘Tetra-
stich.

Χριστιανῶν ποτὲ παῖζε θυηπολίην “EBep υἱὸς
Αρτοντ᾽ εἰσορόων, καὶ αἴθοπα κανῶ ἐπ᾽ oivoy.

rs Las a at Ree. , , t \

Tov δ᾽ we οὖν ἐνόησε Βασιλείου κέαρ ἁγνὸν,
Πόρσυνεν οἱ φαγξειν, τὰ δ᾽ ἐπὶ κρέας αἷμα τ᾽ ἀμείφθη.

But the chief author of the fable was a cheating fellow,
who, that’ he might lie with authority, took upon him
the name of Amphilochius, St. Basil’s companion, and set
out a book of his life fraught' with leasings: as cardinal
Baronius himself acknowledgeth. St. Augustine’s con-
clusion therefore may here well take place: “" Let" those
things be taken away, which are either fictions of lying
men, or wonders wrought by evil spirits. For either there
is no truth in these reports; or, if there be any strange
things done by heretics, we ought the more to beware of
them; because, when the Lord had said, that certain
deceivers should come, who by doing of some wonders
should seduce, if it were possible, the very elect, he very
earnestly commended this unto our consideration, and
said; Behold, I have told you before ;” yea, and added a
further charge also, that if these impostors should say unto
us of him, “ behold”, he is in secret closets,” we should

S Nomen Amphilochii ad mentiendum accepit. Baron. tom. 4. ann. 369.
sec. 43.

Ἢ Scatens mendaciis. Id. ibid. ann. 3638. sec. 55.

« Removeantur ista vel figmenta mendacium hominum, vel portenta fallacium
spirituum. Aut enim non sunt vera que dicuntur: aut si hereticorum aliqua
mira facta sunt, magis cavere debemus: quod, cum dixisset Dominus quosdam
futuros esse fallaces, qui nonnulla signa faciendo etiam electos si fieri posset
fallerent, adjecit vehementer commendans, et ait, Ecce predixi vobis. Augustin.
de unitat. eccles. cap. 16.

W Matt. chap. 24. ver. 26.

MADE BY A JESUIT IN IRELAND. 79

not believe it: which whether it be applicable to them
who tell us, that Christ is to be found in a pix, and think
that they have him in safe custody under lock and key, I
leave to the consideration of others.

The thing which now I would have further observed is
only this, that, as that wretched heretic, who first went
about to persuade men by his lying wonders, that he really
delivered blood unto them in the cup of the eucharist,
was censured for being εἰδωλοποιὸς, an idol-maker ; so in
after ages, from the idol-makers and image-worshippers
of the east it was, that this gross opinion of the oral
eating and drinking of Christ in the sacrament drew its
first breath; God having for their idolatry justly given
them up unto ‘ a* reprobate mind,” that they might “ re-
ceive that recompence of their error which was meet.”
The pope’s name, in whose days this fell out, was Gregory
the third: the man’s name, who was the principal setter
of it abroach, was John Damascene’; one that laid the
foundation of school-divinity among the Greeks, as Peter
Lombard afterwards did among the Latins. On the con-
trary side, they who opposed the idolatry of those times,
and more especially the three hundred and thirty-eight
bishops assembled together at the council of Constanti-
nople, in the year 754. maintained, that Christ ‘* chose’
no other shape or type under heaven to represent his
incarnation by, but the sacrament ;” which “ he* delivered
to his ministers for a type and a most effectual commemo-
ration thereof;” ‘“‘ commanding? the substance of bread to
be offered, which did not any way resemble the form of a
man, that so no occasion might be given of bringing in
idolatry :” which bread they affirmed to be the body of
Christ, not φύσει, but θέσει ; that is, as they themselves

* Rom. chap. 1. ver. 27, 28.

Y Damascen. orthodox. fid. lib, 4. cap. 14.

z ὡς οὐκ ἄλλου εἴδους ἐπιλεχθέντος παρ᾽ αὐτοῦ ἐν TH UT’ οὐρανὸν, ἢ
τύπου εἰκονίσαι τὴν αὐτοῦ σάρκωσιν δυναμένου.

ἃ εἰς τύπον καὶ ἀνάμνησιν ἐναργεστάτην τοῖς αὐτοῦ μύσταις παραδέ-
δωκε.

b ἄρτου οὐσίαν προσέταξε προσφέρεσθαι, μὴ σχηματίζουσαν ἀνθρώπου
μορφὴν, ἵνα μὴ εἰδωλολατρεία παρεισαχθῆ.

80 AN ANSWER TO A CHALLENGE

expound it, “ α΄ holy” and “ a‘ true image of his natural
flesh.”

These assertions of theirs are to be found in the third®
tome of the sixth action of the second council of Nice,
assembled not long after for the reestablishing of images
in the Church, where a pratchant deacon, called Epipha-
nius, to cross that which those former bishops had deli-
vered, confidently avoucheth, that none of the apostles nor
of the fathers did ever call the sacrament an image of the
body of Christ. He confesseth indeed, that some of the
fathers, as EKustathius expounding the Proverbs of Solo-
mon, and St. Basil in his Liturgy, do call the bread and
wine ἀντίτυπα, correspondent types or figures, before
they were consecrated: ‘ but’ after the consecration,”
saith he, ‘‘ they are called, and are, and believed to be
the body and blood of Christ properly.” Where the pope’s
own followers, who of late published the acts of the gene-
ral councils at Rome, were so far ashamed of the ignorance
of this blind Bayard, that they correct his boldness with
this marginal note. ‘ The’ holy gifts are oftentimes found
to be called antitypes, or figures correspondent, after
they be consecrated: as by Gregory Nazianzen, in the
funeral oration upon his sister, and in his apology; by
Cyril of Jerusalem in his fifth Cateches. Mystagogic. and
by others.” And we have already heard, how the author
of the dialogues against the Marcionites, and after him
Eusebius and Gelasius, expressly call the sacrament an
image of Christ’s body: howsoever this peremptory clerk
denieth that ever any did so. By all which it may easily

ἃ ταῖς τῆς εὐχαριστίας ἄρτον, ὡς ἀψευδῆ εἰκόνα τῆς φυσικῆς σαρκὸς,
&c. So a little after it is called ἡθεοπαράδοτος εἰκὼν τῆς σαρκὸς αὐτοῦ,
and ἀψευδὴς εἰκὼν τῆς ἐνσάρκου οἰκονομίας χριστοῦ.

Γ πρὸ τοῦ ἁγιασθῆναι ἐκλήθη ἀντίτυπα, μετὰ δὲ TOY ἁγιασμὸν σῶμα
κυρίως καὶ αἷμα χριστοῦ λέγονται, καὶ εἰσὶ, καὶ πιστεύονται. Ibid.
pag. 601.

8 ᾿Αντίτυπα μετὰ τὸ ἁγιασθῆναι πολλάκις εὕρηται καλούμενα τὰ ἅγια
δῶρα" οἷον παρὰ Τρηγορ. τῷ θεολ. ἐν τῷ εἰς τὴν ἀδελφὴν ἐπιτ. καὶ ἐν τῷ
ἀπολογ. παρὰ Κυρίλλῳ Τεροσολ. kaTnx. μυστ. ε καὶ ἄλλοις. Ib. in mar-
gine.

MADE BY A JESUIT IN IRELAND. 81

appear, that not the oppugners, but the defenders of
images, were the men who first went about herein to alter
the language used by their forefathers.

Now as, in the days of Gregory the third, this matter
was set afoot by Damascene in the east; so about a hun-
dred years after, in the papacy of Gregory the fourth,
the same began to be propounded in the west, by means
of one Amalarius; who was bishop, not, as he is com-
monly taken to be, of Triers, but of Metz first, and after-
wards of Lyons. This man, writing doubtfully of this
point, otherwhiles followeth the doctrine of St. Augustine,
that’ sacraments were oftentimes called by the names of
the things themselves; and so the sacrament of Christ’s
body, was secundum quendam modum, after a certain
manner, the body of Christ: otherwhiles maketh it a part
of his belief, “ that' the simple nature of the bread and
wine mixed is turned into a reasonable nature, to wit, of
the body and blood of Christ.” But what should become
of this body, after the eating thereof, was a matter that
went beyond his little wit : and therefore said he, ‘‘ when‘
the body of Christ is taken with a good intention, it is not
for me to dispute, whether it be invisibly taken up into
heaven, or kept in our body until the day of our burial, or
exhaled into the air, or whether it go out of the body with
the blood (at the opening of a vein), or be sent out by the
mouth ; our Lord saying that every thing, which entereth
into the mouth, goeth into the belly, and is sent forth into
the draught.” For this and another like foolery, de triformi'
et tripartito corpore Christi, of the three parts or kinds of

h Amalar. de ecclesiastic. offic. lib. 1. cap. 24.

i Hic credimus naturam simplicem panis et vini mixti verti in naturam ra-
tionabilem, scilicet corporis et sanguinis Christi. Id. lib. 3. cap. 24.

Κ Ita vero sumptum corpus Domini bona intentione, non est mihi disputan-
dum utrum invisibiliter assumatur in ccelum, aut reservetur in corpore nostro
usque in diem sepulturz, aut exhaletur in auras, aut exeat de corpore cum san-
guine aut per os emittatur; dicente Domino,Omne quod intrat in os in ven-
trem vadit, et in secessum emittitur. Idem in epistola ad Guitardum, MS. in
biblioth. colleg. 5. Benedict. Cantabrig. cod. 55.

! Td. de ecclesiast. offic. lib, 3, cap. 35.

VOL, IIt. G

82 AN ANSWER TO A CHALLENGE

Christ’s body, which seem to be those ineptiz de tripartite

‘Christi corpore, that Paschasius in the end of his epistle en-
treateth Frudegardus not to follow, he was censured in a
synod™ held at Carisiacum: wherein it was declared by the
bishops of France, that ‘‘ the? bread and wine are spiti-
tually made the body of Christ; which being a meat of
the mind, and not of the belly, is not corrupted, but re-
maineth unto everlasting life.”

These dotages of Amalarius did not only give occasion to
that question propounded by Heribaldus to Rabanus,
whereof we have spoken heretofore®, but also to that
other of far greater consequence: Whether that, which
was externally delivered and received in the sacrament,
were the very same body which was born of the virgin
Mary, and suffered upon the cross, and rose again from
the grave. Paschasius Radbertus, a deacon of those times,
but somewhat of a better and more modest temper than the
Greek deacon shewed himself to be of, held that it was
the very same; and to that purpose wrote his bock to
Placidus, Of the body and blood of our Lord: wherein,
saith a Jesuit, ‘‘ he? was the first that did so explicate the
true sense of the catholic Church (his own Roman he
meaneth), that he opened the way to those many others,
who wrote afterwards of the same argument.” Rabanus,
on the other side, in his answer to Heribaldus, and in a
former writing directed to abbot Egilo, maintained the
contrary doctrine: as hath before been noted. ‘Then one
Frudegardus, reading the third book of St. Augustine, De
doctrina Christiana, and finding there that the eating of
the flesh, and drinking of the blood of Christ, was a figura-
tive manner of speech, began somewhat to doubt of the

™ Florus in actis synod. Carisiac. MS. apud N. Ranchinum, in senatu Tolo-
sano regium consiliarium. Vid. Phil. Morn. de miss. lib. 4. cap. 8.

» Panis, et vinuim, efficitur spiritualiter corpus Christi, &c. Mentis ergo est ci-
bus iste, non ventris: nec corrumpitur, sed permanet in vitam eternam. Ibid.

° Supra. pag. 23.

P Genuinum ecclesie catholic sensum ita primus explicuit, ut viam ceteris
aperuerit, qui de ecdem argumento multi postea scripsere. Jac. Sirmond. in vita
Radberti. Hic auctor primus fuit, qui serio et copiose scripsit de veritate corpo-
ris et sanguinis Domini in eugharistia. Bellarm. de script. ecclesiast.

MADE BY A JESUIT IN IRELAND. δ.

truth of that, which formerly he had read in that foresaid
treatise of Paschasius: which moved Paschasius to write
again of the same argument, as of a question wherein he
confesseth many* were then doubtful. But neither by his
first, nor by his second writing, was he able to take these
doubts out of men’s minds: and therefore Carolus Calvus
the emperor, being desirous to compose these differences,
and to have unity settled among his subjects, required
Ratrannus, alearned man of that time, who lived in the
monastery of Corbey, whereof Paschasius had been abbat,
to deliver his judgment touching these points: “ Whether"
the body and blood of Christ, which in the Church is re-
ceived by the mouth of the faithful, be celebrated in a
mystery, or in the truth; and whether it be the same body
which was born of Mary, which did suffer, was dead and
buried, and which, rising again and ascending into heaven,
sitteth at the right hand of the Father?” Whereunto he
returneth this answer: that ‘ thes bread and the wine
are the body and blood of Christ figuratively ;” that ‘ for‘
the substance of the creatures, that which they were be-
fore consecration, the same are they also afterward ;” that
** they" are called the Lord’s body and the Lord’s blood,
because they take the name of that thing, of which they
are a sacrament ;” and that “ there’ is a great difference

4 Queris enim de re ex qua multi dubitant. And again: Quamvis multi ex
hoe dubitent, quomodo ille integer manet, et hoc corpus Christi et sanguis esse
possit. Paschas. epist. ad Frudegard.

τ Quod in Ecclesia ore fidelium sumitur corpus et sanguis Christi, queerit
vestree magnitudinis excellentia, in mysterio fiat, an in veritate, &c. et utrum
ipsum corpus sit, quod de Maria natum est, et passum, mortuum et sepultum ;
quodque resurgens et ccelos ascendens, ad dextram Patris consideat? Ratrann.
sive Bertram. in lib. de corp. et sang. Dom. edit. Colon. ann. 1551. pag. 180.

S Panis ille, vinumque, figurate Christi corpus et sanguis existit. Ibid.
pag. 183.

ἐ Nam, secundum creaturarum substantiam, quod fuerunt ante consecratio-
nem, hoc et postea consistunt. Ih. pag. 205.

“ Dominicum corpus et sanguis Dominicus appellantur ; quoniam ejus sumunt
appellationem, cujus existunt sacramentum. Ib. pag. 200.

ἡ Videmus itaque multa differentia separari mysterum sanguinis et corporis
Christi, quod nunc a fidelibus sumitur in Ecclesia, et illud quod natum est de Maria
virgine; quod passum, quod sepultum, quod resurrexit, quod ccelos ascendit, quod
ad dextram Patris sedet. Ibid. Pag. 222,

84 AN ANSWER TO A CHALLENGE

betwixt the mystery of the blood and body of Christ, which
is taken now by the faithful in the Church, and that which
was born of the virgin Mary ; which suffered, which was bu-
ried, which rose again, which sitteth at the right hand of the
Father.” All which he proveth at large, both by” testimonies
of the holy Scriptures, and by the sayings of the ancient fa-
thers. Whereupon Turrian the Jesuit is driven, for pure
need, to shift off the matter with this silly interrogation:
** To* cite Bertram (so Ratrannus is more usually named)
what is it else, but to say, that the heresy of Calvin is not
new?” As if these things were alleged by us for any other
end, than to shew that this way, which they call heresy, is
not new; but hath been trodden in long since, by such as in
their times were accounted good and catholic teachers in
the Church. That since they have been esteemed other-
wise, is an argument of the alteration of the times, and of
the conversion of the state of things: which is the matter
that now we are inquiring of, and which our adversaries,
in an evil hour to them, do so earnestly press us to dis-
cover.

The emperor Charles, unto whom this answer of Ra-
trannus was directed, had then in his court a famous
countryman of ours, called Johannes Scotus: who wrote a
book of the same argument, and to the same effect, that
the other had done. This man, for his extraordinary
learning, was in England, where he lived in great account
with king Alfred, surnamed John the Wise: and had very
lately a room in the martyrology’ of the Church of
Rome, though now he be ejected thence. -We find him
indeed censured by the Church of Lyons, and others in
that time, for certain opinions which he delivered touch-
ing God’s foreknowledge and predestination before the

w Animadvertat, clarissime princeps, sapientia vestra, quod positis sanctarum
scripturarum testimoniis, etsanctorum patrum dictis evidentissime monstratum
est; quod panis qui corpus Christi, et calix qui sanguis Christi appellatur, figura
sit, quia mysterium: et quod non parva differentia sit inter corpus quod per mys-
terium existit, et corpus quod passum est, et sepultum, et resurrexit. Ibid. pag.
228.

* Czterum, Bertramum citare, quid aliud est, quam dicere, heresim Calvini
non esse novam? Fr. Turrian. de eucharist. contra Volanum, lib. 1, cap. 22.

Y Martyrolog. Rom. LY. Id. Novemb, edit, Antyerp. ann, 1586.

MADE BY A JESUIT IN IRELAND. δῦ

beginning of the world, man’s freewill, and the concur-
rence thereof with grace in this present world, and the
manner of the punishment of reprobate men and angels in
the world to come: but we find not any where that his
book of the sacrament was condemned before the days of
Lanfranc’, who was the first that leavened the Church of
England afterward with this corrupt doctrine of the carnal
presence. Till then, this question of the real presence
continued still in debate: and it was as free for any man
to follow the doctrine of Ratrannus or Johannes Scotus
therein, as that of Paschasius Radbertus, which since the
time of Satan’s loosing obtained the upper hand. ‘‘ Men*
have often searched, and do yet often search, how bread,
that is gathered of corn and through fire’s heat baked,
may be turned to Christ’s body; or how wine, that is
pressed out of many grapes is turned, through one bless-
ing, to the Lord’s blood :” saith Atlfrick, abbot of Malmes-
bury, in his Saxon homily, written about six hundred and
five years ago. His resolution is not only the same with
that of Ratrannus, but also in many places directly trans-
lated out of him: as may appear by these passages follow-
ing, compared with his Latin laid down in the notes.

‘“‘ The” bread and the wine, which by the priest’s minis-
try is hallowed, shew one thing without to men’s senses,
and another thing they call within to believing minds.
Without they be seen bread and wine both in figure and
in taste: and they be truly, after their hallowing, Christ’s
body and his blood by spiritual mystery. δος the holy

2. Lanfranc. lib. de sacrament. eucharist. contra Berengar.

* Homilia paschalis, Anglo-Saxonice impressa Londini, per Jo. Daium:; et
MS. in publica Cantabrigiensis academiz bibliotheca.

> Tile panis, qui per sacerdotis ministerium Christi corpus efficitur, aliud exte-
rius humanis sensibus ostendit, et aliud interius fidelium mentibus clamat. Ex-
terius quidem panis, quod ante fuerat, forma preetenditur, color ostenditur, sapor
accipitur : astinterius Christi corpus ostenditur. Ratrann. sive Bertram. de corp.
et sangu. Dom. pag. 182.

© Consideremus fontem sacri baptismatis, qui fons vita non immerito nuncu-
patur, &c. In eo, si consideretur solummodo quod corporeus aspicit sensus,. ele-
mentum fluidum conspicitur, corruptioni subjectum ; nec nisi corpora lavandi po-
tentiam obtinere. Sed accessit Sancti Spiritus per sacerdotis consecrationem vir-
tus: et efficax facta est, non solum corpora verum etiam animas diluere, et spire
tuales sordes spirituali potentia dimovere, Ecce, in uno eodemque elemento »

&6 AN ANSWER TO A CHALLENGE

font-water, that is called the well-spring of life, is like
in shape to other waters, and is subject to corruption :
but the Holy Ghost’s might cometh to the corruptible
water through the priest’s blessing; and it may after wash
the body and soul from all sin, by spiritual virtue. Behold
now we see two things im this one creature: in true nature
that water is corruptible moisture, and in spiritual mys-
tery hath healing virtue. So also if we behold that holy
housel after bodily sense, then see we that it is a creature
corruptible and mutable. If we acknowledge therein spi-
ritual virtue, then understand we that life is therein, and
that it giveth immortality to them that eat it with belief.
Much? is betwixt the body Christ suffered in, and the
body that is hallowed to housel. The* body truly that
Christ suffered in was born of the flesh of Mary, with
blood and with bone, with skin and with sinews, in human
limbs, with a reasonable soul living: and his spiritual
body, which we call the housel, is gathered of many corns;
without blood and bone, without limb, without soul; and
therefore nothing is to be understood therein bodily, but
spiritually. Whatsoever is in that housel, which giveth
substance of life, that is spiritual virtue, and invisible
doing. Certainly’ Christ’s body, which suffered death and

duo videmus inesse 5101 resistentia, &c. Igitur in proprietate humor corruptibilis,
in mysterio vero virtus sanabilis. Sic itaque Christi corpus et sanguis, superficie
tenus considerata, creatura est, mutabilitati corruptelaque subjecta: si mysterii
vero perpendis virtutem, vita est, participantibus se tribuens immortalitem.
Ibid. pag. 187, 188.

4 Multa differentia separantur corpus, in quo passus est Christus, et hoe cor-
pus, quod in mysterio passionis Christi quotidie a fidelibus celebratur. Ibid.
pag. 212, et 222.

€ Tila namque caro, que crucifixa est, de virginis carne facta est, ossibus et
nervis compacta, et huamanorum membrorum lineamentis distincta, rationalis ani-
me spiritu vivificata in propriam vitam et congruentes motus. At vero caro
spiritualis, que populum credentem spiritualiter pascit, secundum speciem quam
gerit exterius, frumerti granis manu artificis consistit, nullis nervis ossibusque
compacta, nulla membrorum varietate distincta, nulla rationali substantia vege-
tata, nullos proprios potens motus exercere. Quicquid enim in ea vite prebet
substantiam, spiritualis est potentize, et invisibilis efficientiae, divinzeque virtutis,
hid. pag. 214.

‘ Corpus Christi, quod mortuum est et resurrexit,et immortale fanctum, jam
non moritur, et mors illi ultra non dominabitur: eternum est, nec jam passibile.

MADE BY A JESUIT IN IRELAND. 87

rose from death, shall never die henceforth, but is eternal
and impassible. That housel is temporal, not eternal,
corruptible and dealed inte sundry parts, chewed between
teeth, and sent into the belly. This? mystery is a pledge
and a figure: Christ’s body is truth itself. ‘This pledge
we do keep mystically, until that we be come to the truth
itself; and then is this pledge ended. Christ hallowed
bread and wine to housel before his suffering, and
said: This is my body and my blood. Yet" he had not
then suffered: but so notwithstanding he turned, through
invisible virtue, the bread to his own body, and that wine
to his blood ; as he before did in the wilderness, before
that he was born to men, when he turned that heavenly
meat to his flesh, and the flowing water from that stone
to his own blood. Moses‘ and Aaron, and many other
of that people which pleased God, did eat that heavenly
bread; and they died not the everlasting death, though
they died the common. ‘They saw that the heavenly meat
was visible and corruptible: and they spiritually under-
stood by that visible thing, and spiritually received it.”
This homily was appointed publicly to be read to the
people in England, on Easter-day, before they did receive
the communion. The like matter also was delivered to
the clergy by the bishops at their synods, out of two or

Hoc autem, quod in Ecclesia celebratur, temporale est, non eternum; corrupti-
bile est, non incorruptum, &c. dispartitur ad sumendum, et, dentibus commolitum,
in corpus trajicitur. Ibid. pag. 216, 217.

5. Et hoc corpus pignus est et species: illud vero ipsa veritas. Hoc enim
geritur, donec ad illud perveniatur. ubi vero ad illud perventum fuerit, hoc re-
movebitur. Ib. pag. 222.

h Videmus nondum passum esse Christum, &c. Sicut ergo paulo antequam
pateretur, panis substantiam et vini creaturam convertere potuit in proprium
corpus quod passurum erat, et in suum sanguinem qui post fundendus extabat :
sic etiam in deserto manna et aquam de petra in suam carnem et sanguinem
convertere prevaluit, &c. Ib. pag. 193.

i Manducavit et Moses manna, manducavit et Aaron, manducavit et Phinees,
manducaverunt ibi multi qui Deo placuerunt; et mortui non sunt. Quare?
Quia visibilem cibum spiritualiter intellexerunt, spiritualiter esurierunt, spiritu-
aliter gustaverunt, ut spiritualiter satiarentur. Ibid. pag. 217. ex Augustin.
in evang. Johan. tractat. 26.

58 AN ANSWER TO A CHALLENGE

three writings of the same A¢lfrick*: in the one whereof,
directed to Wulftine bishop of Shyrburne, we read thus:
** That housel is Christ’s body, not bodily but spiritually.
Not the body which he suffered in, but the body of which
he spake, when he blessed bread and wine to housel, the
night before his suffering; and said by the blessed bread,
This is my body: and again by the holy wine, This is my
blood, which is shed for many in forgiveness of sins.” In
the other, written to Wulfstane Archbishop of York, thus:
“The Lord, which hallowed housel before his suffering,
and saith that the bread was his own body, and that the
wine was truly his blood, halloweth daily, by the hands of
the priest, bread to his body and wine to his blood, in
spiritual mystery, as we read in books. And yet notwith-
standing, that lively bread is not bodily so, nor the self-
same body that Christ suffered in: nor that holy wine is
the Saviour’s blood which was shed for us, in bodily thing,
but in spiritual understanding. Both be truly, that bread
his body, and that wine also his blood: as was the hea-
venly bread, which we call manna, that fed forty years
God’s people; and the clear water, which did then run
from the stone in the wilderness, was truly his blood: as
Paul wrote in one of his epistles.”

Thus was priest and people taught to believe, in the
Church of England, toward the end of the tenth, and the
beginning of the eleventh age after the incarnation of our
Saviour Christ. And therefore it is not to be wondered,
that, when Berengarius shortly after stood to maintain this
doctrine, many' both by word and writing disputed for
him: and not only the English, but also the French al-
most and the Italians, as Matthew™ of Westminster re-
porteth, were so ready to entertain that which he deli-
vered. Who, though they were so borne down by the
power of the pope, who now was grown to his height,

k Impress. Londini cum homilia paschali: et MS. in publica Oxoniensis aca-
demiz bibliotheca, et colleg. S. Benedict. Cantabrig.

' Sigebert. Gemblac. et Guiliel. Nangiac. in chronic. ann, 1051. Conrad.
Bruwilerens. in vita Wolphelmi, apud Surium, April. 22.

m™ ΒΊΟΥ, histor. ann. 1087.

MADE BY A JESUIT IN IRELAND. 89

that they durst not make open profession of that which
they believed: yet many continued, even there where
Satan had his throne, who privately employed both their
tongues and their pens in defence of the truth; as out of
Zacharias Chrysopolitanus, Rupertus Tuitisensis, and
others I have elsewhere" shewed. Until at length, in the
year 1215. pope Innocent the third, in the council of
Lateran, published it to the Church for an oracle: that
** the® body and blood of Jesus Christ are truly contained
under the forms of bread and wine ; the bread being tran-
substantiated into the body, and the wine into the blood,
by the power of God.” And so are we now come to the
end of this controversy: the original and progress whereof
I have prosecuted the more at large, because it is of
greatest importance; the very life of the mass and all
massing priests depending thereupon. ‘There followeth
the third point; which is

De Christian. Eccles. success. et stat. vol. 2. pag. 209, 210, 211, 229.

© Cujus corpus et sanguis, in sacramento altaris, sub speciebus panis et vini
veraciter continentur; transubstantiatis pane in corpus, et yino in sanguinem,
potestate divina. Concil. Lateran, cap. 1.

90 AN ANSWER TO A CHALLENGE

OF CONFESSION.

Our challenger here telleth us, that the doctors, pas-
tors and fathers, of the primitive Church, ‘ exhorted the
people to confess their sins unto their ghostly fathers.”
And we tell him again, that by the public order prescribed
in our Church, before the administration of the holy com-
munion, the minister likewise doth exhort the people, that,
“if there be any of them, which cannot quiet his own
conscience, but requireth further comfort or counsel; he
should come to him, or some other discreet and learned
minister of God’s word, and open his grief: that he may
receive such ghostly counsel, advice and comfort, as his
conscience may be relieved; and that by the ministry of
God’s word he may receive comfort, and the benefit of
absolution, to the quieting of his conscience, and avoid-
ing of all scruple and doubtfulness.” Whereby it appear-
eth, that the exhorting of the people to confess their sins
unto their ghostly fathers, maketh no such wall of separa-
tion betwixt the ancient doctors and us, but we may well
for all this be of the same religion that they were of: and
consequently, that this doughty champion hath more will
than skill to manage controversies, who could make no
wiser choice of points of differences to be insisted upon.

Be it therefore known unto him, that no kind of con-
fession, either public or private, is disallowed by us, that
is any way requisite for the due execution of that ancient
power of the keys, which Christ bestowed upon his Church:
the thing which we reject is that new pick-lock of sacra-
mental confession, obtruded upon men’s consciences, as a
matter necessary to salvation, by the canons of the late
conyenticle of Trent, where those good fathers put their

MADE BY A JESUIT IN IRELAND. Ὁ]

curse upon every one, that either shall ‘ deny*, that sa-
cramental confession was ordained by divine right, and is
by the same right necessary to salvation:” or shall “ af-
firm’ that, in the sacrament of penance, it is not by the
ordinance of God necessary for the obtaining of the re-
mission of sins, to confess all and every one of those
mortal sins, the memory whereof by due and diligent
premeditation may be had, even such as are hidden,
and be against the two last commandments of the Deca-
logue, together with the circumstances which change the
kind of the sin; but that this confession is only profit-
able to instruct and comfort the penitent, and was anci-
ently observed, only for the imposing of canonical satisfac-
tion.” This doctrine, I say, we cannot but reject ; as being
repugnant to that which we have learned both from the
Scriptures, and from the fathers.

For in the Scriptures we find, that the confession, which
the penitent sinner maketh to God alone, hath the pro-
mise of forgiveness annexed unto it; which no priest upon
earth hath power to make void, upon pretence that
himself, or some of his fellows were not first particularly
acquainted with the business. ‘‘ I° acknowledged my sin
unto thee, and mine iniquity have I not hid: I said, I will
confess my transgressions unto the Lord; and thou for-
gavest the iniquity of my sin.” And lest we should think
that this was some peculiar privilege vouchsafed to ‘“ the*
man who was raised up on high, the anointed of the God
of Jacob,” the same sweet psalmist of Israel doth pre-
sently enlarge his note, and inferreth this general conclu-

ἃ Si quis negaverit, confessionem sacramentalem vel institutam, vel ad salu-
tem necessariam esse jure divino, &c. anathema sit. Concil. Trident. sess. 14.
Can. 6.

b Si quis dixerit, in sacramento poenitentiz ad remissionem peccatorum ne-
cessarium non esse jure divino, confiteri omnia et singula peccata mortalia, quo-
rum memoria cum debita et diligenti praemeditatione habeatur, etiam occulta et
que sunt contra duo ultima decalogi pracepta, et circumstantias que peccati
speciem mutant, sed eam confessionem tantum esse utilem ad erudiendum et
consolandum peenitentem, et olim observatam fuisse tantum ad satisfactionem
canonicam imponendam ; &c, anathema sit. Ibid. cap. 7.

92 AN ANSWER TO A CHALLENGE

sion thereupon. ‘ For* this shall every one that is godly
pray unto thee, in a time when thou mayest be found.”
King Solomon, in his prayer for the people at the dedica-
tion of the temple, treadeth just in his father’s steps. If
they “ turn’ (saith he) and pray unto thee in the land of
their captivity, saying, We have sinned, we have done
amiss, and have dealt wickedly: if they return to thee
with all their heart, and with all their soul, &c. forgive
thy people, which have sinned against thee, all their
transgressions wherein they have transgressed against
thee.” And the poor publican, putting up his supplica-
tion in the temple accordingly, ‘‘ God® be merciful to me
a sinner,” went back to his house justified, without making
confession to any other ghostly father, but only “ the"
Father of spirits,” of whom St. John giveth us this assur-
ance, that “if? we confess our sins, he is faithful and
just, to forgive us our sins, and to cleanse us from all un-
righteousness.” Which promise, that it appertained to
such as did confess their sins unto God, the ancient fa-
thers were so well assured of, that they cast in a manner
all upon this confession, and left little or nothing to that
which was made unto man. Nay, they do not only leave
it free for men to confess or not confess their sins unto
others (which is the most that we would have); but some
of them also seem, in words at least, to advise men not to
do it at all: which is more than we seek for.

St. Chrysostom of all others is most copious in this ar-
gument: some of whose passages to this purpose I will
here lay down. “ It‘ is not necessary (saith he) that thou
shouldst confess in the presence of witnesses: let the in-
quiry of thy offences be made in thy thought; let this
judgment be without a witness; let God only see thee

f 2 Chron. chap. 6. ver. 37, 39. 1 Kings, chap. 8. ver. 47, 50.

& Luke, chap. 8. ver. 13, 14. h Hebr. chap. 12. ver. 9.

1 1 John, chap. 1. ver. 9.

k Nunc autem neque necessarium presentibus testibus confiteri ; cogitatione
fiat delictorum exquisitio ; absque teste sit hoc judicium. Solus te Deus conf-
tentem videat. Chrysost. homil. de peenitent. et confession, tom. 5. edit. Latin.
Col. 901, edit. Basil. ann, 1558.

MADE BY A JESUIT IN IRELAND. 95

confessing. Therefore' I entreat, and beseech and pray
you, that you would continually make your confession to
God. ForIdo not bring thee into the theatre of thy
fellow-servants, neither do I constrain thee to discover
thy sins unto men: unclasp thy conscience before God, and
shew thy wounds unto him, and of him ask a medicine.
Shew them to Him that will not reproach, but heal thee.
For although thou hold thy peace, he knoweth all. Let™
us not call ourselves sinners only, but let us recount our
sins, and repeat every one of them in special. I do not
say unto the, Bring thyself upon the stage, nor, Accuse thy-
self unto others: but I counsel thee to obey the prophet,
saying, Reveal thy way unto the Lord. Confess them be-
fore God, confess thy sins before the Judge; praying, if
not with thy tongue, at least with thy memory: and so
look to obtain mercy. But" thou art ashamed to say, that
thou hast sinned. Confess thy faults then daily in thy
prayer. For dol say, Confess them to thy fellow-servant,
who may reproach thee therewith ? Confess them to God,
who healeth them. For, although thou confess them not at
all, God is not ignorant of them. Wherefore® then, tell

1 Διὰ τοῦτο παρακαλῶ καὶ δέομαι καὶ ἀντιβολῶ, ἐξομολογεῖσθαι συνε-
χῶς τῷ Θεῷ. οὐδὲ γὰρ εἰς θέατρόν σε ἄγω τῶν συνδούλων τῶν σῶν, οὐδὲ
ἐκκαλύψαι τοῖς ἀνθρώποις ἀναγκάζω τὰ ἁμαρτήματα" τὸ συνειδὸς ἀνάπ-
τυξον ἔμπροσθεν τοῦ Θεοῦ, καὶ αὐτῶ δεῖξον τὰ τραύματα, καὶ παρ᾽ αὐτοῦ
τὰ φάρμακα αἴτησον. Δεῖξον τῷ μὴ ὀνειδίζοντί, ἀλλὰ θεραπεύοντι: Kay
γὰρ σὺ σιγήσῃς, οἷδεν ἐκεῖνος ἅπαντα. Id: circa finem hom. 5. περὶ ἀκατα-
λήπτου, de incomprehensib. Dei natur. op. tom. 1. pag. 490.

τ Μὴ ἁμαρτωλοὺς καλῶμεν ἑαυτοὺς μόνον, ἀλλὰ Kai τὰ ἁμαρτήματα
ἀναλογιζώμεθα, κατ᾽ εἶδος ἕκαστον ἀναλέγοντες. Οὐ λέγω σοι, ἐκπόμπευ-
σον σαὐτὸν, οὐδὲ παρὰ τοῖς ἀλλοις κατηγόρησον, ἀλλὰ πείθεσθαι συμβου-
λεύω τῷ προφήτῃ, λέγοντι, Αποκάλυψον πρὸς Κύριον τὴν ὀδόν σου; ἐπὶ
τοῦ Θεοῦ ταῦτα ὁμολόγησον, ἐπὶ τοῦ δικαστοῦ ὁμολόγει τὰ ἁμαρτήματα,
εὐχόμενος, εἰ καὶ μὴ τῇ γλώττῃ ἀλλὰ τῇ μνήμῃ, καὶ οὕτως ἀξίου ἐλεηθῆ-
vat. Id. in epist. ad Hebr. cap. 12. homil. 31. op. tom. 12. pag. 289.

α ᾿Αλλ’ αἰσχύνῃ εἰπεῖν, δίοτι ἥμαρτες. λέγε αὐτὰ καθ᾽ ἡμέραν iv τῇ εὐχῇ
σου. καὶ τί; μὴ γὰρ λέγω, Εἰπὲ τῷ συνδόυλῳ τῶ ὀνειδίζοντί σε; εἰπὲ τῷ
Θεῷ τῷ θεραπεύοντι αὐτὰ. οὐ γὰρ, ἐὰν μὴ εἴπῃς, ἀγνοξι αὐτὰ ὁ Θεὸς. Id.
in Psal. 50. hom. 2. op. tom. 5. pag. 589.

ο Τίνος yap ἕνεκεν αἰσχύνῃ καὶ ἐρυθριᾶς, εἰπέ μοι, τὰ ἁμαρτήματα
εἰπεῖν ; μὴ γὰρ ἀνθρώπῳ λέγεις, ἵνα ὀνειδίσῃ σε; μὴ γὰρ τῷ συν-
δούλῳ ὁμολογεῖς, ἵνα ἐκπομπεύσῃ; τῷ δεσπότῃ, τῷ κηδεμόνι, τῷ φι-

94, AN ANSWER TO A CHALLENGE

me, art thou ashamed and blushest to confess thy sins?
For dost thou discover them to a man, that he may re-
proach thee? Dost thou confess them to thy fellow-ser-
vant, that he may bring thee upon the stage? To Him
who is thy Lord, who hath care of thee, who is kind,
who is thy physician, thou shewest thy wound. I? con-
strain thee not, saith God, to go into the midst of the
theatre, and to make many witnesses of the matter. Con-
fess thy sin to me alone in private, that I may heal thy
sore, and free thee from grief. And‘ this is not only won-
derful, that he forgiveth us our sins; but that he neither
discovereth them, nor maketh them open and manifest,
nor constraineth us to come forth in public and disclose
our misdemeanors; but commandeth us to give an account
thereof unto him alone, and unto him to make confession
of them.”

Neither doth St. Chrysostom here walk alone. That
saying of St. Augustine is to the same effect: ‘‘ What" have
I to do with men, that they should hear my confessions, as
though they should heal all my diseases?” and that col-
lection of St. Hilary upon the two last verses of the fifty-
second Psalm, that David there teacheth us ‘‘ to confess* to
no other but unto the Lord, who hath made the olive
fruitful with the mercy of hope (or the hope of mercy) for
ever and ever.” And that advice of Pmuphius the Avgyp-

λανθρώπῳ, τῷ ἰατρῷ TO τραῦμα ἐπιδεικνύεις. Id. homil. 4, de Lazaro,
op. tom. 1. pag. 757.

P Οὐκ ἀναγκάζω, φησὶν, εἰς μέσον ἐλθεῖν oe θέατρον, Kai μάρτυρας
περιστῆσαι πολλοὺς. ᾿Βμοὶ τὸ ἁμάρτημα εἰπὲ μόνῳ κατ᾽ ἰδίαν, ἵνα θερα-
πεύσω τὸ ἕλκος, Kal ἀπαλλάξω τῆς ὀδύνης. Id. ibid. pag. 758.

4 Οὐ τοῦτο δὲ μόνον ἐστὶ τὸ θαυμαστὸν, ὕτι ἀφίησιν ἡμῖν τὰ ἁμαρτή-
ματα, ἀλλ᾽ ὅτι αὐτὰ οὐδὲ ἐκκαλύπτει, οὐδὲ ποιεῖ αὐτὰ φανερὰ καὶ δῆλα,
οὐδὲ ἀναγκάζει παρελθόντας εἰς μέσον ἐξειπεῖν τὰ πεπλημμελημένα. ἀλλ᾽
αὐτῷ μόνῷ ἀπολογήσασθαι κελεύει, καὶ πρὸς αὐτὸν ἐξομολογήσασθαι. Td.
Cateches. 2. op. tom. 2. pag. 240.

® Quid mihi ergo est cum hominibus ut audiant confessiones meas, quasi ipsi
sanaturi sint omnes languores meos? Augustin. confess. lib, 10. cap. 3. op. tom,
1. pag. 171.

> Confessionis autem caussam addidit, dicens; Quéa fecisti, autorem scilicet
universitatis hujus Dominum esse confessus ; nulli alii docens confitendum,
quam qui fecit olivam fructiferam spei misericordia in seculum seculi. Hilar. in
Psal. 51. op. pag. 81.

MADE BY A JESUIT IN IRELAND. 95

tian abbot, which I find also inserted amongst the canons'
collected for the use of the Church of England, in the
time of the Saxons, under the title, De pcenitentia soli
Deo confitenda: ‘“‘ Who? is it that cannot humbly say, 1
made my sin known unto thee, and my iniquity have I
not hid? that by this confession he may confidently adjoin
that which followeth: and thou forgavest the impiety of
my heart. But if shamefacedness do so draw thee back,
that thou blushest to reveal them before men; cease not
by continual supplication to confess them unto Him from
whom they cannot be hid: and to say, [know mine ini-
quity, and my sin is against me always; to thee only have
I sinned, and done evil before thee : whose custom is, both
to cure without the publishing of any shame, and to for-
give sins without upbraiding.” St. Augustine, Cassiodor,
and Gregory make a further observation upon that place
of the thirty-second Psalm: “1 said, I will confess my
transgressions unto the Lord; and thou forgavest the
iniquity of my sin;” that God, upon the only promise and
purpose of making this confession, did forgive the sin.
«© Mark*,” saith Gregory, “ how great the swiftness is of
this vital indulgence, how great the commendation is of
God’s mercy; that pardon should accompany the very
desire of him that is about to confess, before that repent-
ance do come to afflict him; and remission should come
to the heart, before that confession did break forth by the
voice.” So St. Basil, upon those other words of the

τ Antiq. lib. canon. 66. titulorum, MS. in bibliotheca Cottoniana.

" Quis est qui non possit suppliciter dicere, Peccatum meum cognitum tibi
feci, et injustitiam meam non operui? ut per hance confessionem etiam illud confi-
denter subjungere mereatur: Et tu remisisti impietatem cordis mei. Quod si,
verecundia retrahente, revelare ea coram hominibus erubescis, illi, quem latere
non possunt, confiteri ea jugi supplicatione non desinas, ac dicere Iniquitatem
meam ego cognosco, et peccatum meum contra me est semper: tibi soli peccavi
et malum coram te feci: quiet absque ullius verecundiz publicatione curare, et
sine improperio peccata donare consuevit. Jo. Cassian. collat. 20. cap. 8.

x Attende quanta sit indulgentiz vitalis velocitas, quanta misericordie Dei
commendatio : ut confitentis desiderium comitetur venia, antequam ad cruciatum
perveniat peenitentia ; ante remissio ad cor perveniat, quam confessio in vocem
erumpat. Greg. exposit. 2. Psal. Poenitential. op. tom. 3. par. 2. pag. 476.

96 AN ANSWER TO A CHALLENGE

Psalmist, “ IY have roared by reason of the disquietness
of my heart,” maketh this paraphrase: ‘ I’ do not con-
fess with my lips, that I may manifest myself unto many ;
but inwardly in my very heart, shutting mine eyes, to
thee alone, who seest the things that are in secret, do I
shew my groans, roaring within myself. For the groans
of my heart sufficed for a confession, and the lamentations
sent to thee my God from the depth of my soul.”

And as St. Basil maketh the groans of the heart to be a
sufficient confession, so doth St. Ambrose the tears of the
penitent. ‘* Tears*,” saith he, ‘ do wash the sin, which
the voice is ashamed to confess. Weeping doth provide
both for pardon and for shamefacedness: tears do speak
our fault without horror, tears do confess our crime with-
out offence of our shamefacedness.” From whence, he that
glosseth upon Gratian, who hath inserted these words of
St. Ambrose into his collection of the decrees, doth infer,
that, ‘‘ if’ for shame a man will not confess, tears alone
do blot out his sin.” Maximus Taurinensis followeth St.
Ambrose herein almost verbatim. ‘‘ The tear‘,” saith
he, ‘‘ washeth the sin, which the voice is ashamed to
confess. ‘Tears therefore do equally provide both for our
shamefacedness and for our health: they neither blush in
asking, and they obtain in requesting.” Lastly, Prosper,

y Psal. 38. ver 8.

z Οὐ yap iva τοῖς πολλοῖς φανερὸς γένωμαι, τοῖς χείλεσιν ἐξομολογοῦ-
μαι. ἔνδον δὲ ἐν αὐτῇ τῇ καρδίᾳ τὸ ὄμμα μύων, σοὶ μόνῳ τῷ βλέποντι τὰ
ἐν κρυπτῷ, τοὺς ἐμαυτοῦ στεναγμοὺς ἐπιδεικνύω, ἐν ἐμαυτῷ ὠρυόμενος.
Οὐδὲ γὰρ μακρῶν μοι λόγων χρεία ἣν πρὸς τὴν ἐξομολόγησιν. ἀπήρκουν
γὰρ οἱ στεναγμοὶ τῆς καρδίας μοῦ πρὸς ἐξομολόγησιν, καὶ οἱ ἀπὸ βάθους
ψυχῆς πρὸς σὲ τὸν Θεὸν ἀναπεμπόμενοι ὀδυρμοί. Basil. in Psal. 37. op.
tom. 1. pag. 367.

ἃ Lavant lachryme delictum, quod voce pudor est confiteri. Et veniz fletus
consulunt, et verecundiz : lachryme sine horrore culpam loquuntur; lachrymz
crimen sine offensione verecundiz confitentur. Ambros. lib. 10. comment. in
Luc. sec. 88. op. tom. 1. pag. 1528.

b Unde, etsi propter pudorem nolit quis confiteri, sole lachryme delent pec-
cata. Gloss. de Peenit. distinct. 1. cap. 2. Lachryme.

© Lavat lachryma delictum, quod voce pudor est confiteri. Lachryme ergo
verecundiz consulunt, pariter et saluti; nec erubescunt in petendo, et impetrant
in rogando. Maxim. homil. de penitent. Petri, tom. 5. biblioth. patr. part. 1.
pag. 21. edit. Colon.

MADE BY A JESUIT IN IRELAND, 97,

speaking of sins committed by such as are in the ministry,
writeth thus: ‘ They? shall more easily appease God, who,
being not convicted by human judgment, do of their own
accord acknowledge their offence: who either do discover
it by their own confessions, or, others ποῦ knowing what
they are in secret, do themselves give sentence of volun-
tary excommunication upon themselves ; and being sepa-
rated, not in mind but in office, from the altar to which
they did minister, do lament their life as dead; assuring
themselves, that, God being reconciled unto them by the
fruits of effectual repentance, they shall not only receive
what they have lost, but also, being made citizens of that
city which is above, they shall come to everlasting joys.”
By this it appeareth, that the ancient fathers did not
think, that the remission of sins was so tied unto external
confession, that a man might not look for salvation from
God, if he concealed his faults from man: but that inward
contrition, and confession made to God alone, was sufli-
cient in this case. Otherwise, neither they nor we do
debar men from opening their grievances unto the physi-
cians of their souls; either for their better information in
the true state of their disease, or for the quieting of their
troubled consciences, or for receiving further direction
from them out of God’s word, both for the recovery of
their present sickness, and for the prevention of the like
danger in time to come.
“ If¢ I shall sin, although it be in any small offence, and
my thought doconsume me, and accuse me, saying: Why

4 Deum sibi facilius placabunt illi, qui non humano convicti judicio, sed ultro,
crimen agnoscunt : qui aut propriis illud confessionibus produnt, aut nescientibus
aliis quales occulti sunt, ipsi in se voluntarize excommunicationis sententiam fe-
runt, et ab altari cui ministrabant, non animo sed officio separati, vitam tan-
quam mortuam plangunt ; certi quod, reconciliato sibi efficacis pcenitentiz fructi-
bus Deo, non solum amissa recipiant, sed etiam cives superne civitatis effecti, ad
gaudia sempiterna perveniant. Prosper, de vita contemplativa, lib. 2. cap. 7.

© Si peccavero, etiam in quocunque minuto peccato, et consumit me cogi-
tatio mea, et arguit me, dicens: Quare peccasti? quid faciam ? Respondet se-
nex : Quacunque hora ceciderit homo in culpam, et dixerit ex corde, Domine
Deus, peccavi, indulge mihi ; mox cessabit cogitationis vel tristitiz illa consump-
tio. Respons. patr. Agypt. a Paschasio diacono Latine ver. cap. 11.

VOL. III. H

98 AN ANSWER TO A CHALLENGE

hast thou sinned? what shall I do?” said a brother once
to abbot Arsenius. The old man answered: ‘“ Whatso-
ever hour a man shall fall into a fault, and shall say from
his heart, Lord God, I have sinned, grant me pardon ;
that consumption of thought or heaviness shall cease forth-
with.” And it was as good a remedy as could be pre-
scribed for a green wound, to take it in hand presently,
to present it to the view of our heavenly physician, to
prevent’ Satan by taking his office (as it were) out of his
hand, and accusing® ourselves first, that we may be justi-
fied. But when it is not taken in time, but suffered to
fester and rankle, the cure will not now prove to be so
easy: it being found true by often experience, that the
wounded conscience will still pinch grievously, notwith-
standing the confession made unto God in secret. At
such a time as this then, where the sinner can find no ease
at home, what should he do but use the best means he can
to find it abroad? ‘ Is" there no balm in Gilead? is there
no physician there?” No doubt but God hath provided
both the one and the other, for ‘ recovering of the
health of the daughter of his people:” and St. James
hath herein given us this direction, “ Confess! your faults
one to another, and pray one for another, that ye may be
healed. According to which prescription Gregory Nyssen,
toward the end of his sermon of Repentance, useth this
exhortation to the sinner. ‘ Be* sensible of the disease

f Novit omnia Dominus, sed expectat vocem tuam ; non ut puniat, sed ut
ignoscat: non vult ut insultet tibi diabolus, et celantem peccata tua arguat.

Praveni accusatorem tuum : si te ipse accusaveris, accusatorem nullum timebis.
Ambr. de peenitent. lib. 2. cap. 7. op. tom. 2. pag. 428.

My yap σὺ, σαὐτὸν ἐὰν μὴ εἴπῃς ἁμαρτωλὸν, οὐκ ἔχεις κατήγορον
τὸν διάβολον ; πρόλαβε καὶ ἅρπασον αὐτοῦ τὸ ἀξίωμα, ἐκείνου
γὰρ ἀξίωμα τὸ κατηγορεῖν. τί οὖν οὐ προλαμβάνεις αὐτὸν, καὶ λέγεις
τὴν ἁμαρτίαν, καὶ ἐξαλείφεις τὸ ἁμάρτημα, εἰδὼς ὅτι τοιοῦτον κατήγορον
ἔχεις σιγῆσαι μὴ δυνάμενον ; Chrysost. de peenit. serm. 2. tom. 2. pag. 287.

ὃ Λέγε σὺ τὰς ἀνομίας σοῦ πρῶτος, ἵνα δικαιωθῆς. τιχχ. in Esai. cap.
43. ver. 26. et Proverb. cap. 18. ver. 17.

h Jerem. chap. 8. ver. 22. i Jam. chap. 5. ver. 16.

k Ἑὐαίσθητος γένου πρὸς τὴν περιέχουσάν oe νόσον. σύντριψον σαὺ-
τὸν ὕσον δύνασαι. ζήτησον καὶ ἀδελφῶν ὁμοψύχων πένθος βοηθοῦν σοι
πρὸς τὴν ἐλευθερίαν. δεῖξόν μοι πικρὸν σοῦ καὶ δαψιλὲς τὸ δάκρυον, ἵνα

MADE BY -A JESUIT IN IRELAND. 99

wherewith thou art taken, afflict thyself as much as thou
canst. Seek also the mourning of thy entirely affected
brethren, to help thee unto liberty. Shew me thy bitter
and abundant tears, that I may also mingle mine there-
with. ‘Take likewise the priest for a partner of thine
affliction, as thy father. For who is it that so falsely ob-
taineth the name of a father, or hath so adamantine a
soul, that he will not condole with his son’s lamenting ?
Shew unto him without blushing the things that were kept
close: discover the secrets of thy soul, as shewing thy
hidden disease unto thy physician. He will have care
both of thy credit and of thy cure.” —

It was no part of his meaning to advise us, that we
should open ourselves in this manner unto every hedge-
priest; asif there were a virtue generally annexed to the
order, that, upon confession made, and absolution re-
ceived from any of that rank, all should be straight made
up: but he would have us communicate our case both to
such Christian brethren, and to such a ghostly father, as
had skill in physic of this kind, and out of a fellow-feeling
of our grief would apply themselves to our recovery.
Therefore, saith Origen, ‘ Look' about thee diligently,
unto whom thou oughtest to confess thy sin. Try first
the physician, unto whom thou oughtest to declare the
cause of thy malady, who knoweth to be weak with him
that is weak, to weep with him that weepeth, who under-
standeth the discipline of condoling and compassionating ;
that so at length, if he shall say any thing, who hath first

μίξω καὶ τὸ ἐμὸν. λάβε καὶ τὸν ἱερέα κοινωνὸν τῆς θλίψεῳς, ὡς πατέρα.
τὶς γὰρ οὕτως πατὴρ ψευδώνυμος, ἣ τὴν ψυχὴν ἀδαμάντινος, ὡς μὴ συν-
οδύρεσθαι τοῖς τέκνοις λυπουμένοις ; ὅτ. δεῖξον αὐτῷ ἀνερυθριάστως τὰ
κεκρυμμένα: γύμνωσον τὰ τῆς ψυχῆς ἀπόῤῥητα, ὡς ἰατρῷ πάθος δεικνυων
κεκαλυμμένον. αὐτὸς ἐπιμελήσεται. καὶ τῆς εὐσχημοσύνης καὶ τῆς θερα-
πείας. Greg. Nyssen. de peenitent. op. tom. 2. pag. 175, 176.

1 Tantummodo circumspice diligentius, cui debeas confiteri peccatum tuum.
Proba prius medicum, cui debeas causam languoris exponere ; qui sciat infirmari
cum infirmante, flere cum flente, qui condolendi et compatiendi noverit disci-
plinam: ut itademum, si quid ille dixerit, qui se prius et eruditum medicum
ostenderit et misericordem, si quid consilii dederit, facias et sequaris. Orig. in
Psal. 37. hom. 2. op. tom. 2. pag. 688.

jee

100 AN ANSWER TO A CHALLENGE

shewed himself to be both a skilful physician and a mer-
ciful, or if he shall give any counsel, thou mayest do and
follow it.” For, as St. Basil well noteth, “ the™ very same
course is to be held in the confession of sins, which is in
the opening of the diseases of the body. As men there-
fore do not discover the diseases of their body to all, nor
to every sort of people, but to those that are skilful in the
cure thereof: even so ought the confession of our sins to
be made unto such as are able to cure them ; according to
that which is written, Ye, that are strong, bear the infir-
mities of the weak, that is, take them away by your dili-
gence.” He requireth care and diligence in the perform-
ance of the cure: being ignorant, good man, of that new
compendious method of healing, invented by our Roman
Paracelsians, whereby a man, “ in® confession, of attrite is
made contrite by virtue of the keys ;” that the sinner need
put his ghostly father to no further trouble than this,
‘* Speak the word only, and I shall be healed.” And this is
that sacramental confession, devised of late by the priests
of Rome, which they notwithstanding would fain father
upon St. Peter, from whom the Church of Rome, as they
would have us believe, received this instruction: ‘ {Πα
if envy, or infidelity, or any other evil, did secretly creep
into any man’s heart, he, who had care of his own soul,
should not be ashamed to confess those things unto him
who had the oversight over him; that by God’s word and
wholesome counsel he might be cured by him.” And so

m‘H ἐξαγόρευσις TOY ἁμαρτημάτων τοῦτον ἔχει TOY λόγον, ὃν ἔχει ἡ
ἐπίδειξις τῶν σωματικῶν παθῶν. ὡς οὖν τὰ πάθη τοῦ σώματος οὐ πᾶσιν
ἀποκαλύπτουσιν οἱ ἄνθρωποι, οὔτε τοῖς τυχοῦσιν, ἀλλὰ τοῖς ἐμπείροις τῆς
τούτων θεραπείας" οὕτω καὶ ἡ ἐξαγόρευσις τῶν ἁμαρτημάτων γίνεσθαι
ὀφείλει, ἐπὶ τῶν δυναμένων θεραπεύειν, κατὰ τὸ γεγραμμένον" ὑμεῖς οἱ
δυνατοὶ, τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζετε, τουτέστι, ἀίρετε διὰ
τὴς ἐπιμελεῖας. Basil. in regul. brevioribus reip. 229. op. tom. 2. pag. 492.

" Secundum archiepise. imo sanctum Thomam, et alios theologos, in con-
fessione fit quis de attrito contritus, virtute clavium. Summa Sylvestrina: de
confess. sacramental. cap. 1. sec. 1.

© Quod si forte alicujus cor vel livor, vel infidelitas, vel aliquod malum laten-
ter irrepserit ; non erubescat, qui animze suze curam gerit, confiteri hee huic
qui preest: ut ab ipso per verbum Dei et consilium salubre curetur. Clem,
epist. 1. apud Coteler. tom. 1. pag. 618.

MADE BY A JESUIT IN IRELAND. 101

indeed we read in the apocryphal epistle of Clement, pre-
tended to be written unto St. James the brother of our
Lord, where, inthe several editions of Crab, Sichardus, Ven-
radius, Surius, Nicholinus, and Binius, we find this note also
laid down inthe margin; ““ Nota de confessione sacra-
mentali: mark this of sacramental confession.” But their
own Maldonat’ would have taught them, that this note
was not worth the marking: forasmuch as the proper end
of sacramental confession is the obtaining of remission of
sins, by virtue of the keys of the Church; whereas the
end of the confession, here said to be commended by St.
Peter, was the obtaining of counsel out of God’s word for
the remedy of sins : which kind of medicinal confession we
well approve of, and acknowledge to have been ordina-
rily prescribed by the ancient fathers, for the cure of se-
cret sins.

For as for notorious offences, which bred open scandal,
private confession was not thought sufficient: but there
was further required public acknowledgment of the fault,
and the solemn use of the keys, for the reconciliation of
the penitent. ‘If his sin do not only redound to his
own evil, but also unto much scandal of others, and the
bishop thinketh it to be expedient for the profit of the
Church, let him not refuse to perform his penance in the
knowledge of many, or of the whole people also; let him
not resist, let him not by his shamefacedness add_ swell-
ing to his deadly and mortal wound :” saith St. Augustine ;
and more largely in another place, where he meeteth with
the objection of the sufficiency of internal repentance, in
this manner: ‘ Let’ no man say unto himself, I do it

P Maldonat. disputat. de sacrament. tom. 2. de confessionis origine, cap. 2.

4 $i peccatum ejus non solum in gravi ejus malo, sed etiam in tanto scandalo
est aliorum, atque hoc expedire utilitati Ecclesie videtur antistiti, in notitia
multorum, vel etiam totius plebis, agere poenitentiam non recuset ; non resistat ;
non lethali et mortiferze plage per pudorem addat tumorem. Augustin. serm.
351. de peenitentia, op. tom. 5. pag. 1359.

® Nemo sibi dicat, Occulte ago,apud Deum ago; novit Deus qui mihi ignoscat,
quia in corde meo ago. Ergo sine causa dictum est, Que solveritis in terra, soluta
erunt in ceelo? Ergo sine causa sunt claves date Ecclesia Dei? Frustramus
evangelium, Frustramus verba Christi? Promittimus vobis quod ille negat ?

102 AN ANSWER TO A CHALLENGE

secretly, I do it before God ; God who pardoneth me doth
know that I do it in my heart. Is it therefore said without
cause, Whatsoever you shall loose on earth, shall be loosed
in heaven? Are the keys therefore without cause given unto
the Church of God? Do we frustrate the Gospel of God?
Do we frustrate the words of Christ ἢ Do we promise that to
you which he denieth you? Do we not deceive you? Job
saith, If I was abashed to confess my sins in the sight of the
people. So just aman of God’s rich treasure, who was
tried in such a furnace, saith thus: and doth the child of
pestilence withstand me, and is ashamed to bow his knee
under the blessing of God? That, which the emperor was
not ashamed to do, is he ashamed of, who is not so much
as a senator, but only a simple courtier? O proud neck,
O crooked mind! perhaps, nay it is not to be doubted, it
was for this reason God would that Theodosius the empe-
ror should do public penance in the sight of the people,
especially because his sin could not be concealed: and is
a senator ashamed of that, whereof the emperor was not
ashamed ? Is he ashamed of that, who is no senator but a
courtier only, whereof the emperor was not ashamed? Is
one of the vulgar sort, or a trader, ashamed of that,
whereof the emperor was not ashamed? What pride is
this? Were not this alone sufficient to bring them to hell,
although no adultery had been committed?” Thus far
St. Augustine, concerning the necessity of public repent-
ance for known offences: which being in tract of time dis-
used in some places, long after this, the bishops’ of France,
by the assistance of Charles the great, caused it to be

Nonne vos decipimus? Job dicit: “ Si erubui, in conspectu populi confiteri pec-
cata mea.” ‘Talis justus, thesauri divini obryzium, tali camino probatus, ista
dicit: et resistit mihi filius pestilentiz, et erubescit genu figere sub benedictione
Dei? Quod non erubuit imperator, erubescit nec senator, sed tantum curia-
lis? Superba cervix, mens tortuosa! fortassis, imo quod non dubitatur, prop-
terea Deus voluit ut Theodosius imperator ageret pcenitentiam publicam in con-
spectu populi, maxime quia peccatum ejus celari non potuit: et erubescit sena-
tor, quod non erubuit imperator ? Erubescit nec senator, sed tantum curialis,
quod non erubuit imperator? Erubescit plebeius sive negotiator, quod non
erubuit imperator? Que ista superbia est ? Nonne sola sufficeret gehenne,
etiamsi adulterium nullum esset? Id. serm. 392. op. tom. 5. pag. 1504.
5 Concil. Arelat. FY. cap. 26, et Cabilonens. II, cap. 25.

; MADE BY A JESUIT IN IRELAND. 108

brought in use again, according to the order of the old
canons.

Neither is it here to be omitted, that, in the time of the
more ancient fathers, this strict discipline was not so re-
strained to the censure of public crimes, but that private
transgressions also were sometimes brought within the
compass of it. For whereas at first public confession was
enjoined only for public offences; men afterwards dis-
cerning what great benefit redounded to the penitents
thereby; as well for the subduing of the stubbornness of
their hard hearts, and the furthering of their deeper humi-
liation, as for their raising up again by those sensible
comforts, which they received by the public prayers of the
congregation and the use of the keys; some men, I say,
discerning this, and finding their own consciences bur-
dened with the like sins, which, being carried in secrecy,
were not subject to the censures of the Church; to the
end they might obtain the like consolation and quiet of
mind, did voluntarily submit themselves to the Church’s
discipline herein, and undergo the burden of public con-
fession and penance. This appeareth by Origen, in his
second homily upon the thirty-seventh Psalm: Tertullian
in his book De peenitentia, chapter nine: St. Cyprian in
his treatise De lapsis, section twenty-three (or eleven,
according to Pamelius his distinction): St. Ambrose in
his first book De peenitentia, chapter sixteen: and others.
And to the end that this publication of secret faults might
be performed in the best manner: some prudent minister
was first of all made acquainted therewith; by whose di-
rection the delinquent might understand what sins were
fit to be brought to the public notice of the Church, and
in what manner the penance was to be performed for
them. Therefore did Origen advise, as we heard, that
one should use great care in making choice of a good and
skilful physician, to whom he should disclose his grief in
this kind; and ‘ ift he understand (saith he) and foresee

τ Si intellexerit, et preeviderit, talem esse languorem tuum qui in conventu
totius Ecclesiz exponi debeat, et curari, ex quo fortassis et ceteri edificari
poterunt, et tu ipse facile sanari ; multa hoc deliberatione, et satis perito

104 AN ANSWER TO A CHALLENGE

that thy disease is such as ought to be declared in the
assembly of the whole Church, and cured there, whereby
peradventure both others may be edified, and thou thy-
self more easily healed; with much deliberation, and by
the very skilful counsel of that physician, must this be
done.”

But within a while, shortly after the persecution raised
‘in the days of Decius the emperor, it was no longer left
free to the penitent to make choice of his ghostly father:
but by the general consent of the bishops it was ordained,
that in every Church one certain discreet minister should
be appointed to receive the confessions of such as re-
lapsed into sin after baptism. ‘This is that addition, which
Socrates", in his ecclesiastical history, noteth to have been
then made unto the penitential canon; and to have been
observed by the governors of the Church for a long time:
until at length in the time of Nectarius bishop of Constanti-
nople, which was about one hundred and forty years after
the persecution of Decius, upon occasion of an infamy
drawn upon the clergy, by the confession of a gentlewo-
man defiled by a deacon in that city, it was thought fit it
should be abolished ; and that liberty” should be given unto
every one, upon the private examination of his own con-
science, to resort to the holy communion. Which was
agreeable both to the rule of the apostle*, ‘ Let a man
examine himself, and so let him eat of that bread, and
drink of that cup:” and to the judgment of the more an-
cient fathers ; as appeareth by Clemens Alexandrinus,
who accounteth a man’s own conscience to be his best
director in this case ; howsoever our new masters of Trent?

medici illius consilio procurandum est. Origen. in Psal. 37. hom. 2. op. tom. 2.
pag. 688.

4 Οἱ ἐπίσκοποι τῶν ἐκκλησιῶν κανόνι τὸν πρεσβύτερον τὸν ἐπὶ τῆς
μετανοίας προσέθεσαν. Socrat. hist. lib. 5. cap. 19.

W συγχωρῆσαι δὲ ἕκαστον Tw ἰδίῳ συνειδότι TOY μυστηρίων μετέχειν.
Socrat. ib. συγχωρεῖν ἕκαστον, ὡς ἄν ἑαυτῷ συνειδείη καὶ θαῤῥεῖν δύναιτο,
κοινωνεῖν τῶν μυστηρίων. Sozom. lib. 7. hist. cap. 16.

x 1 Cor. chap. 11. ver. 28.

Υ ᾽Αρίστη γὰρ πρὸς τὴν ἀκριβῆ αἵρεσιν τὲ καὶ φυγὴν, ἡ συνείδησις.
Clem, Alexandr. 110..1. strom.

z Concil. Trident, sess. 19, can, 11,

MADE BY A JESUIT IN IRELAND. 105

have not only determined, that ‘‘ sacramental confession
must necessarily be premised” before the receiving of the
eucharist ; but also have pronounced them to be excom-
municate zpso facto, that shall presume to teach the
contrary.

The case then, if these men’s censures were aught
worth, would go hard with Nectarius, and all the bishops
that followed him ; but especially with St. John Chrysos-
tom, who was his immediate successor in the see of Con-
stantinople : for thus doth he expound that place of the
apostle: ‘‘ Let* every one examine himself, and then let
him come. He doth not bid one man to examine another,
but every one himself; making the judgment private, and
the trial without witnesses :” and in the end of his second
homily Of fasting (which in others is the eighth De peeni-
tentia) frameth his exhortation accordingly. ‘ Within?
thy conscience, none being present but God who seeth all
things, enter thou into judgment, and into a search of thy
sins; and, recounting thy whole life, bring thy sins unto
judgment in thy mind: reform thy excesses; and so with
a pure conscience draw near to that sacred table, and
partake of that holy sacrifice.” Yet in another place he
deeply chargeth ministers, not to admit known offenders
unto the communion. “ But* if one (saith he) be ignorant
that he is an evil person, after that he hath used much
diligence therein, he is not to be blamed ; for these things
are spoken by me of such as are known.” And we find
both in him, and in the practice of the times following,

ἃ Δοκιμαζέτω δὲ ἑαυτὸν ἕκαστος, καὶ τότε προσίτω. Kai οὐχ᾽ ἕτερον
ΠΕ

ἑτέρῳ κελεύει δοκιμάσαι, ἀλλ᾽ αὐτὸν ἑαυτὸν, ἀδημοσίευτον ποιῶν τὸ
δικαστήριον, ἀμάρτυρον τὸν ἔλεγχον. Chrysost. in 1 Cor. cap. 11. homil. 98.
op. tom. 10. pag. 250.

b”Evdoy ἐν τῷ συνειδότι, μηδενὸς παρόντος, πλὴν τοῦ πάντα ὁρῶντος
Θεοῦ, ποιοῦ τὴν κρίσιν, καὶ τῶν ἡμαρτημένων τὴν ἐξέτασιν, καὶ πάντα
τὸν βίον ἀναλογιζόμενος, ὑπὸ τοῦ νοῦ τὸ κριτήριον ἄγε τὰ ἁμαρτήματα,
δίορθου τὰ πλημμελήματα, καὶ οὕτω μετὰ καθαροῦ τοῦ συνειδότος τῆς
ἱερᾶς ἅπτου τραπέζης, καὶ τῆς ἁγίας μέτεχε θυσίας. Id. op. tom. 2.
pag. 326.

© Ev δὲ ἠγνόησέ τις τὸν φαύλον πολλὰ περίεργασάμενος, οὐδὲν ἔγκλη-
pa’ ταῦτα γάρ μοι περὶ τῶν δήλων εἴρηται. Id. in fine hom. 82, in Matt.
op. tom. 7. pag. 790,

106 AN ANSWER TO A CHALLENGE

that the order of public penance was not wholly taken
away; but, according to the ancient discipline established
by the apostles in the Church, open offenders were openly
censured, and pressed to make public confession of their
faults. _Whereby it is manifest, that the liberty brought
in by Nectarius, of not resorting to any penitentiary, re-

spected the disclosing of secret sins only; such as that
foul one was, from whence the public scandal arose,
which gave occasion to the repeal of the former constitu-
tion. For to suffer open and notorious crimes, committed
in the Church, to pass without control, was not a mean
to prevent, but to augment scandals; nay the ready way
to make the house of God become a den of thieves.

Two observations more I will add upon this part of the
history. The one: that the abrogation of this canon shew-
eth, that the form of confession used by the ancient was
canonical, that is, appertaining to that external discipline of
the Church, which upon just occasion might be altered ;
and not sacramental, and of perpetual right, which is that
our Jesuits stand for. The other: that the course, taken
herein by Nectarius, was not only approved by St. Chry-
sostom, who succeeded him at Constantinople ; but gene-
rally’ in a manner by the catholic bishops of other places :
howsoever the Arians, and the rest of the sectaries (the
Novatians only excepted, who from the beginning would
not admit the discipline used in the Church for the recon-
ciliation of penitents), retained still the former usage ; as by
the relation of Socrates and Sozomen more fully may
appear. And therefore when, within some twenty-one
years after the time wherein they finished their histories,
and about seventy after that the publication of secret of-
fences began to be abolished by Nectarius, certain in
Italy did so do their penance, that they caused a writing
to be publicly read, containing a profession of their several
sins, Leo, who at that time was bishop of Rome, gave
order, that by all means {πᾶ course should be broken off;

ἃ ἐπηκολούθησαν δὲ σχεδὸν οἱ πάντων ἐπίσκοποι. Sozom. lib. 7. cap. 16.
© Ne de singulorum peccatorum genere libellis scripta professio publice reci-
tetur ; cum reatus conscientiarum sufficiat solis sacerdotibus indicari confessione

MADE BY A JESUIT IN IRELAND. 107

*‘ forasmuch as it was sufficient that the guilt of men’s
consciences should be declared in secret confession to the
priests alone. For although (saith he) the fulness of faith
may seem to be laudable, which for the fear of God doth
not fear to blush before men; yet because all men’s sins are
not of that kind, that they may not fear to publish such of
them as require repentance, let so inconvenient a custom
be removed : lest many be driven away from the remedies
of repentance, while either they are ashamed or afraid to
disclose their deeds unto their enemies, whereby they may
be drawn within the peril of the laws. For that confession
is sufficient, which is offered first unto God, and then unto
the priest, who cometh as an intercessor for the sins of
the penitent. For then at length more may be provoked
to repentance, if that the conscience of him who confes-
seth be not published to the ears of the people.”

By this place of Leo we may easily understand, how
upon the removal of public confession of secret faults, toge-
ther with the private made unto the penitentiary, which
was adjoined asa preparative thereunto, auricular con-
fession began to be substituted in the room thereof: to
the end that, by this means, more might be drawn on to
this exercise of repentance; the impediments of shame
and fear, which accompanied the former practice, being
taken out of the way. Forindeed the shame of this public
penance was such, that in the time of Tertullian, when
this discipline was thought most needful for the Church,
it was strongly “ presumed’, that many did either shun

secreta. Quamvis enim plenitudo fidei videatur esse laudabilis, que propter
Dei timorem apud homines erubescere non veretur : tamen, quia non omnium
hujusmodi sunt peccata, ut ea, quee peenitentiam poscunt, non timeant publicare,
removeatur tam improbabilis consuetudo: ne multi a peenitentize remediis arce~
antur, dum aut erubescunt, aut metuunt inimicis suis sua acta reserare, quibus
possint legum constitutione percelli. Sufficit enim illaconfessio, que primum Deo
offertur, tum etiam sacerdoti, qui pro delictis poenitentium precator accedit.
Tunc enim demum plures ad peenitentiam poterunt provocari, si populi auribus
non publicetur conscientia confitentis. Leo, epist. 80. ad episcopos Campanie,
Samnii et Piceni.

f Plerosque tamen hoc opus, ut publicationem sui, aut suffugere aut de die in
diem differre, prasumo; pudoris magis memores, quam salutis, Tertull. de
peenit. cap. 10.

108 AN ANSWER TO A CHALLENGE
this work as a publication of themselves, or deferred it
from day to day, being more mindful (as he saith) of their
shame, than of their salvation.” Nay, St. Ambrose ob-
served, that ““ some’,who for fear of the punishment in
the other world, being conscious to themselves of their
sins, did here desire their penance, were yet, for shame of
their public supplication, drawn back after they had re-
ceived it.” Therefore the conjecture of Rhenanus" is not
to be contemned, that from this public confession the pri-
vate took his original: which by Stapleton’ is positively
delivered in this manner. “ Afterward this open and sharp
penance was brought to the private and particular con-
fession now used, principally for the lewdness of the com-
mon lay-Christians ; which in this open confession began at
length to mock and insult at their brethren’s simplicity and
devotion :” although it may seem by that which is written by
Origen‘, that the seeds of this lewdness began to sprout long
before ; howsoever Tertullian! imagined that no member of
the Church would be so ungracious as to commit such folly.
The public confession therefore of secret sins being
thus abolished by Nectarius first, for the scandal that
came thereby unto others; and by the rest of the catholic

8. Nam plerique, futuri supplicii metu, peccatorum suorum conscii, poeniter-
tiam petunt : et cum acceperint, publicee supplicationis revocantur pudore. Hi
videntur malorum petiisse peenitentiam, agere bonorum. Ambr. de pcenitent.
lib. 2. cap. 9. op. tom. 2. pag. 434.

h Porro non aliam ob caussam complurium hic testimoniis usi sumus, quam
ne quis admiretur Tertullianum de clancularia ista admissorum confessione
nihil locutum: que, quantum conjicimus, nata est ex ista exomologesi per ul-
troneam hominum pietatem, ut occultorum peccatorum esset et exomologesis
occulta. Nec enim usquam preceptam olim legimus. 3B. Rhenan. argument.
in lib. Tertull. de poenit.

i in his Fortress, part 2. chap. 4.

k Si ergo hujusmodi homo, memor delicti sui, confiteatur que commisit, et hu-
mana confusione parvi pendat eos qui exprobrant eum confitentem, et notant
velirrident : &c. Origen. in Psalm. 37. homil. 2. op. tom. 2. pag. 686.

1 Certe periculum ejus tune, si forte onerosum est, cum penes insultaturos in
risiloquio consistit ; ubi de alterius ruina alter attollitur, ubi prostrato superscen-
ditur. Czeterum inter fratres atque conservos, ubi communis spes, metus, gau-
dium, dolor, passio; quid tu hos aliud quam te opinaris? Quid consortes ca-
suum tuorum, ut plausores fugis? Non potest corpus de unius membri yexa-
tione letum agere. Tertull. de peenitent. cap. 10. op. pag. 127.

MADE BY A JESUIT IN IRELAND. 109

bishops after him, for the reproach and danger, where-
unto the penitents by this means were laid open: private
confession was so brought in to supply the defect thereof,
that it was accounted no more sacramental ; nor esteemed,
at least generally, to be of more necessity for the obtain-
ing of remission of sins,than that other. So that what-
soever order afterward was taken herein, may well be
judged to have had the nature of a temporal law, which,
according to the definition of St. Augustine, “ although™
it be just, yet in time may be justly also changed.” Nay we
find that Laurence bishop of Novaria, in his homily De pee-
nitentia, doth resolutely determine, that, for obtaining re-
mission of sins, a man needeth not toresort unto any priest,
but that his own internal repentance is sufficient for that
matter. God, saith he, “ after” baptism hath appointed
thy remedy within thyself, he hath put remission in thine
own power, that thou needest not seek a priest when thy
necessity requireth; but thou thyself now, as a skilful and
plain master, mayest amend thine error within thyself,
and wash away thy sin by repentance.” “ Ηρ hath given
unto thee,” saith another, somewhat to the same purpose,
** the power of binding and loosing. Thou hast bound
thyself with the chainof the love of wealth; loose thy-
self with the injunction ofthe love of poverty. ‘Thou hast
bound thyself with the furious desire of pleasures ; loose
thyself with temperance. Thou hast bound thyself with the
misbelief of Eunomius; loose thyself with the religious
embracing of the right faith.”

™ Appellemus istam legem, si placet, temporalem ; que, quamvyis justa sit,
commutari tamen per tempora juste potest. Augustin. de ib. arbitr. lib. 1. cap.
6. op. tom. 1. pag. 575.

" Post baptisma, remedium tuum in te ipso statuit, remissionem in arbitrio
tuo posuit : ut non queras sacerdotem cum necessitas flagitaverit; sed ipse jam,
ac si scitus perspicuusque magister, errorem tuum intra te emendes, et peccatum
tuum peenitudine abluas. Laur. Novar. tom. 6. biblioth. patr. part. 1. pag. 337.
a. edit. Colon.

ο Σοὶ δέδωκε τὴν ἐξουσίαν τοῦ δεσμεῖν Kai λύειν. σαὐτὸν ἔδησας τῇ
σειρᾷ τῆς φιλαργυρίας, σαὐτὸν λύσον τῇ ἐντολῇ τῆς φιλοπτωχίας. σαὐτὸν
ἔδησας τῷ οἴστρῳ τῶν ἡδονῶν, σαὐτὸν λύσον τῇ σωφροσύνῃ. σαὐτὸν ἔδησας
τῇ Edvoptov κακοπιστίᾳ, σαὐτὸν λύσον τῇ τῆς ὀρθοδοξίας εὐσεβείςι. Auth.
homiliz in illud, Quacunque ligaveritis, &c. intra opera Chrysostomi, tom. 9.
pag. 845.

110 AN ANSWER TO A CHALLENGE

And, that we may see how variable men’s judgments
were touching the matter of confession, in the ages follow-
ing: Bede would have us “ confess? our daily and light sins
one unto another, but open the uncleanness of the greater
leprosy to the priest.” Alcuinus, not long after him, would
have us ‘ confess’ all the sins that we can remember.”
Others were of another mind. For some, as it appeareth
by the writings of the same Alcuinus’, and of Haymo’‘,
would not confess their sins to the priest; but “ said‘ it was
sufficient for them that they did confess their sins to God
alone,” provided always that they ceased from those sins
for the time to come. Others confessed their sins unto
the priests, but not" fully: as may be seen in the council
of Cavaillon, held in the days of Charles the great ; where,
though the fathers think that this had need to be amend-
ed, yet they freely acknowledge, that it remained still a
question, whether men should only confess to God, or to
the priests also: and they themselves put this difference
betwixt both those confessions; that the one did properly
serve for the cure, the other for direction in what sort the
repentance, and so the cure, should be performed. Their
words are these: ‘‘ Some” say that they ought to confess

P In hac sententia illa debet esse discretio ; ut quotidiana leviaque peccata
alterutrum cozqualibus confiteamur, eorumque quotidiana credamus oratione
salvari. Porro gravioris lepre immunditiam juxta legem sacerdoti pandamus,
atque ad ejus arbitrium, qualiter et quanto tempore jusserit, purificari curemus.
Bed. in Jacob. cap. 5.

4 Volens dimittere omnia his qui in se peccaverunt, confiteatur omnia peccata
sua, que recordari potest. Alcuin. de divin. offic. cap. 13. in capite Jejunii.

" Td. epist. 26.

5. Haymo Halberstatt. in evangel. Dominic. 15. post. Pentecost. Ad illud :
Ite, ostendite vos sacerdotib.

t Dicentes, 5101 sufficere, ut soli Deo peccata sua confiteantur ; si tamen ab
ipsis peccatis in reliquo cessent. Haymo, ut supra.

" Sed et hoc emendatione egere perspeximus ; quod quidam, dum confitentur
peccata sua sacerdotibus, non plene id faciunt. Concil. Cabilon. II. cap. 32.

ν᾿ Quidam solummodo Deo confiteri debere dicunt peccata, quidam vero sacer-
dotibus confitenda esse percensent: quod utrumque non sine magno fructu
intra sanctam fit Ecclesiam ; ita duntaxat, ut et Deo, qui remissor est peccato-
rum, confiteamur peccata nostra, et cum David dicamus, Delictum meum
cognitum {101 feci, et injustitiam meam non abscondi. Dixi, confitebor adver=
versum me injustitias meas Domino, et tu remisisti impietatem peccati mei,
et, secundum institutionem apostoli, confiteamur alterutrum peccata nostra, et

MADE BY A JESUIT IN IRELAND. 111

their sins only unto God, and some think that they are to
be confessed unto the priests; both of which, not without
great fruit, is practised within the holy Church: namely
thus; that we both confess our sins unto God, who is the
forgiver of sins, saying with David, I acknowledged my
sin unto thee, and mine iniquity have I not hid. I said, I
will confess against myself my transgressions unto the
Lord: and thou forgavest the iniquity of my sin; and,
according to the institution of the apostle, confess our sins
one unto another, and pray one for another, that we may
be healed. The confession therefore, which is made unto
God, purgeth sins; but that, which is made unto the priest,
teacheth in what sort those sins should be purged. For
God, the author and bestower of salvation and health,
giveth the same sometime by the invisible administration
of his power, sometime by the operation of physicians.”
This canon is cited by Gratian*, out of the penitential of
Theodorus archbishop of Canterbury, but clogged with
some unnecessary additions: as when, in the beginning
thereof, it is made the opinion’ of the Grecians, that sins
should be confessed only unto God; and of the rest of
the Church, that they should be confessed to priests ;
where those words, ut Graci, in Gratian, seem unto car-
dinal Bellarmine “ to* have crept out of the margin into the
text; and to have been a marginal annotation of some
unskilful man, who gathered by the fact of Nectarius,
that sacramental confession was wholly taken away among

oremus pro invicem ut salvemur. Confessio itaque, que Deo fit, purgat peccata :
ea vero, que sacerdoti fit, docet qualiter ipsa purgentur peccata. Deus namque,
salutis et sanitatis author et largitor, pleramque hanc prebet suze potentiz in-
visibili administratione, plerumque medicorum operatione. Ibid. cap, 33.

x Grat. de peenit. distinct. 1. cap. ult. Quidam Deo.

Y Quidam Deo solurmmodo confiteri debere peccata dicunt, ut Greeci: quidam
vero sacerdotibus confitenda esse percensent, ut tota fere sancta Ecclesia. Ibid.

z Videtur irrepsisse in textum ex margine; et marginalem annotationem im-
periti alicujus fuisse, qui ex facto Nectarii collegit, sublatam omnino confessionem
sacramentalem apud Grecos. Nam alioqui in ipso capitulari Theodori, unde
canon ille descriptus est, non habentur due ille voces ut Greci; neque etiam
habentur in concilio II. Cabilonensi, cap. 338. unde Theodorus capitulum
illud accepisse videtur: sed nec magister sentent. in 4. lib. dist. 17. eandem
sententiam adducens, addidit illud, wt Greci. Bellar. de poenitent. lib, 3. cap. 5.

112 AN ANSWER ΤῸ A CHALLENGE

the Grecians. For otherwise (saith he) in the capitular itself
of Theodorus, whence that canon was transcribed, those two
words ut Greci, are not to be had ; nor are they also to be
had in the second council of Cavaillon, chapter thirty-three,
whence Theodorus seemeth to have taken that chapter; nei-
ther yet doth the master of the sentences, in his fourth book
and seventeenth distinction bringing in the same sentence,
add those words μέ Greci.” But the cardinal’s conjec-
ture, of the translating of these words out of the margin
into the text of Gratian, is of little worth: seeing we find
them expressly laid down in the elder collections of the
decrees made by Burchardus* and Ivo”; from whence it
is evident that Gratian borrowed this whole chapter, as he
hath done many a one beside. For, as for the capitular
itself of Theodorus, whence the cardinal too boldly
affirmeth that canon was transcribed, as if he had looked
into the book himself; we are to know that no such capi-
tular of Theodorus is to be found: only Burchardus and
Ivo, in whom, as we said, those controverted words are
extant, set down this whole chapter as taken out of Theo-
dore’s penitential, and so misguided Gratian ; for indeed
in Theodorus his penitential, which I did lately transcribe,
out of a most ancient copy kept in Sir Robert Cotton’s
treasury, no part of that chapter can be seen: nor yet any
thing else tending to the matter now in hand; this short
sentence only excepted, “‘ Confessionem suam Deo soli, si
necesse est, licebit agere: it is lawful that confession
be made unto God alone, if need require.” And to
suppose, as the cardinal doth, that Theodorus should
take this chapter out of the second council of Cavail-
lon, were an idle imagination: seeing it is well known
that Theodore died archbishop of Canterbury in the year
of our Lord 690; and the council of Cavaillon was held in
the year 813, that is, one hundred and twenty-three years
after the other’s death. ‘The truth is, he who made the
additions to the capitularia of Charles the great and Lu-
dovicus Pius, gathered by Ansegisus and Benedict, trans-

® Burchard. decret. lib. 19. cap. 145.
b Tvo, decret. part. 15. cap. 155.

MADE BY A JESUIT IN IRELAND. 119

lated this canon out of that council into his collection’ :
which Bellarmine, as it seemeth, having some way heard
of, knew not to distinguish between those capitularia, and
Theodore’s penitential ; being hereinas negligent as in his
allegation of the fourth book of the sentences; where the
master doth not bring in this sentence at all, but, having
among other questions propounded this also for one,
“ Whether‘ it be sufficient that a man confess his sins to
God alone, or whether he must confess to a priest,” doth
thereupon set down the diversity of men’s opinions touch-
ing that matter; and saith, that ‘“‘ unto some it seemed to
suffice, if confession were made to God only without the
judgment of the priest, or the confession of the Church ;
because David said, J said, I will confess unto the Lord :
he saith not, unto the priest; and yet he sheweth that his
sin was forgiven him.” For in these points, as the same
author had before noted, ““ Even® the learned were found
to hold diversly: because the doctors seemed to deliver
divers and almost contrary judgments therein.”

The diverse sentences of the doctors touching this
question, whether external confession were necessary or
not, are at large laid down by Gratian: who in the end
leaveth the matter in suspense, and concludeth in this
manner: ‘f Upon‘ what authorities, or upon what strength
of reasons both these opinions are grounded, I have
briefly laid open. But to whether of them we should
rather cleave, is reserved to the judgment of the reader.
For both of them have for their favourers both wise and
religious men.” And so the matter rested undetermined

4 Utrum sufficiat peccata confiteri soli Deo, an oporteat confiteri sacerdoti.
Quibusdam visum est sufficere, si soli Deo fiat confessio, sine judicio sacerdotali
et confessione Ecclesia. quia David dixit; Dixi, confitebor Domino, &c. non ait,
sacerdoti: et tamen remissum sibi peccatum dicit. Petr. Lombard. lib. 4.
sentent. dist. 17.

© In his enim etiam docti diversa sentire inveniuntur : quia super his varia
ac pene adversa tradidisse videntur doctores. Ibid.

f Quibus auctoritatibus, vel quibus rationum firmamentis, utraque sententia
innitatur, in medium breviter exposuimus. Cui autem harum potius adheren-
dum sit, lectoris judicio reservatur. Utraque enim fautores habet sapientes
et religiosos viros. De peenit. dist. 1, cap. 89, Quamvyis.

VOL. ΠῚ. I

114 AN ANSWER TO A CHALLENGE

one thousand one hundred and fifty years after Christ;
howsoever the Roman correctors of Gratian do tell
us, that now the case is altered, and that “ it® is
most certain, and must be held for most certain, that
the sacramental confession of mortal sins is necessary ;
used in that manner, and at such time, as in the
council of ‘Trent after other councils it is appointed.”
But the first council, wherein we find any thing deter-
mined touching this necessity, is that of Lateran under
Innocent the III. wherein we heard that transubstantia-
tion was established: for there it was ordained, that
** Omnis" utriusque sexus fidelis, every faithful one of
either sex, being come to years of discretion, should by
himself alone, once in the year at least, faithfully confess
his sins unto his own priest ; and endeavour according to
his strength to fulfil the penance enjoined unto him, re-
ceiving reverently at least at Easter the sacrament of the
eucharist : otherwise, that both being alive he should be
kept from entering into the church, and being dead,
should want Christian burial.” Since which determina-
tion, Thomas Aquinas, in his exposition of the text of the
fourth book of the sentences’, holdeth the* denial of the ne-
cessity of confession unto salvation to be heresy: which
before that time, saith Bonaventure, in his disputations
upon the same fourth book, was not heretical; foras-
much as many catholic doctors did hold contrary opinions
therein, as appeareth by Gratian.

But Medina will not admit by any means, that! it should

& Certissimum est, et pro certissimo habendum, peccati mortalis necessariam
esse confessionem sacramentalem, eo modo ac tempore adhibitam, quo in conci-
lio Tridentino post alia concilia est constitutum. Rom. correct. ibid.

h Omnis utriusque sexus fidelis, postquam ad annos discretionis pervenerit,
omnia sua solus peccata confiteatur fideliter, saltem semel in anno, proprio sacer-
doti ; et injunctam sibi peenitentiam studeat pro viribus adimplere, suscipiens
reverenter ad minus in pascha eucharistiz sacramentum, We. alioquin et vivens
ab ingressu Ecclesiz arceatur, et moriens Christiana careat sepultura. Concil.
Lateran. cap. 21.

i distinct. 17.

k Magister et Gratianus hoc pro opinione ponunt. Sed nunc, post determina-
tionem Ecclesiz sub Inn. III. factam, heresis reputanda est. Thom.

1 [deo dicendum, quod prefata assertio non est stricte heresis, sed sapit hee-
resim. Jo. Medina, tractat. 2. de confessione, quest. 4,

MADE BY A JESUIT IN IRELAND. 115

be accounted strictly heresy: but would have it said, that
it savours of heresy. And for this decree of confession to
be made once in the year, he saith that “ 10 doth not
declare nor interpret any divine right of the thing; but
rather appointeth the time of confessing.” Durand think-
eth that it may be said, that this statute containeth “ an”
holy and wholesome exhortation of making confession ;
and then adjoineth a precept of the receiving of the
eucharist, backed with a penalty :” or, if both of them be
precepts, that ‘‘ the? penalty respecteth only the precept
of communicating (of the transgression whereof knowledge
may be taken), and not the precept of confession ;” of the
transgression whereof the Church can take no certain
notice, and therefore can appoint no certain penalty for
it. But howsoever, this we are sure of, that the canonists
afterward held no absolute necessity of obedience to be
required therein, as unto a sacramental institution or-
dained by Christ for obtaining remission of sins; but a
canonical obedience only, as unto an useful constitution of
the Church. And therefore where Gratian, in his first
distinction De pcenitentia, had in the thirty-fourth chap-
ter, and the three next following, propounded the allega-
tions which made for them who held, that? men might
obtain pardon for their sins without any oral confession of
them; and then proceeded to the authorities which might
seem to make for the contrary opinion: Johannes Semeca,
at the beginning of that part, upon those words of Gra-
tian, “ Aliie contrario testantur,” putteth to this gloss.

™ Nam illud, quod illic dicitur de confessione semel in anno, non procedit de-
clarando, nec divinum jus interpretando ; sed potius tempus confitendi instituendo.
Id. ibid. quest. 2.

" In quo premittitur exhortatio sancta et salubris de confessione facienda, et
subjungitur praceptum de perceptione eucharistiz vallatum peena. Durand. in
lib. 4. sentent. distinct. 17. quest. 14.

° Et ob hoc posset rationabiliter videri alicui, quod preedicta peena illius statuti
respicit solum preceptum de communione, de cujus transgressione constare
potest; et non preceptum de confessione. Id. ibid.

P Unde datur intelligi, quod etiam ore tacente veniam consequi possumus.
De peenit. dist. 1. cap. 34. Convertimini. Vid. initium ejusd. distinct. εἰ
glossam, ibid. verb. Sunt enim.

116 AN ANSWER TO A CHALLENGE

“ From! this place, until the section His auctoritatibus, he
allegeth for the other part, that sin is not forgiven unto
such as are of years, without confession of the mouth,
which yet is false:” saith he. But this free dealing of
his did so displease friar Manrique, who by the command
of Pius Quintus set out a censure upon the glosses of the
canon law, that he gave direction these words, “‘ which yet
is false,” should be clean blotted out; which direction of
his notwithstanding, the Roman correctors under Gre-
gory XIII. did not follow: but, letting the words still
stand, give them a check only with this marginal annota-
tion. ““ Nay’ it is most true, that without confession, in
desire at least, the sin is not forgiven.”

In like manner, where the same Semeca holdeth it to
be the better opinion, that confession was ‘‘ ordained*® by
a certain tradition of the universal Church, rather than by
the authority of the New or Old Testament ;” and infer-
reth thereupon, that it is necessary‘ among the Latins,
but “not among the Greeks, because that tradition
did not spread to them ;” friar Manrique commandeth
all that passage to be blotted out. But the Roman cor-
rectors clap this note upon the margin for an antidote:
** Nay", confession was ordained by our Lord, and by
God’s law is necessary to all that fall into mortal sin
after baptism, as well Greeks as Latins:” and for this
they quote only the fourteenth session of the council of
Trent; where that opinion is accursed in us, which was
held two or three hundred years ago by the men of their

4 Ab hoe loco usque ad sec. His auctoritatib. pro alia parte allegat, quod
scilicet adulto peccatum non dimittitur fine oris confessione. quod tamen falsum
est. Gloss.

5. Melius dicitur eam institutam fuisse a quadam universalis Ecclesiz tradi-
tione, potius quam ex novi vel veteris testamenti auctoritate. Gloss. de pceni-
tent. init. distinct. 5. in poenitentia.

τ Ergo necessaria est confessio in mortalibus apud nos, apud Grecos non:
quia non emanavit apud illos traditio talis. Ibid.

ἃ Imo confessio est instituta a Domino, et est omnibus post baptismum lapsis
in mortale peccatum, tam Grecis quam Latinis, jure divino necessaria. Rom.
correct. ibid. in marg.

MADE BY A JESUIT IN IRELAND. 11%

own religion: among whom Michael” of Bononia, who
was prior general of the order of the Carmelites in the
days of pope Urban the sixth, doth conclude strongly out
of their own received grounds, “ that confession is not
necessary for the obtaining of the pardon of our sin:”
and Panormitan, the great canonist, professeth that the
opinion of Semeca doth much please him, which referreth
the original of confession to a general tradition of the
Church; “ because* (saith he) there is not any clear au-
thority, which sheweth that God or Christ did clearly
ordain that confession should be made unto a priest.”
Yea, ‘all’ the canonists, following their first interpreter,
say that confession was brought in only by the law of the
Church,” and not by any divine precept: if we will be-
eve Maldonat ; who addeth notwithstanding, that ‘ this’
opinion is either already sufficiently declared by the
Church to be heresy, or that the Church should do well if
it did declare it to be heresy.”

And we find indeed, that in the year of our Lord 1479,
which was thirty-four years after the death of Panormitan,
by a special commission, directed from pope Sixtus the
fourth unto Alfonsus Carillus archbishop of Toledo, one
Petrus Oxomensis, professor of divinity in the university
of Salamanca, was driven to abjure this conclusion,
which he had before delivered as agreeable to the
common opinion of the doctors, ‘ that* confession of
sins in particular was grounded upon some statute of
the universal Church, and not upon divine right:” and

* Michael Angrianus in Psal. 29.

x Multum mihi placet illa opinio ; quia non est aliqua authoritas aperta, que
innuat Deum seu Christum aperte instituisse confessionem fiendam sacerdoti.
Panorm, in 5. decretal. de peenit. et remiss. cap. 12. Omnis utriusque. sec. 18.

¥Y Omnes juris pontificii periti, secuti primum suum interpretem, dicunt, con-
fessionem tantum esse introductam jure ecclesiastico. Maldon. disp. de sacra-
ment. tom. 2. de confess. orig. cap. 2.

Sed tamen hee opinio aut jam declarata est satis tanquam heresis ab Ec-
clesia; aut faceret Ecclesia opere pretium, si declararet esse heresim. Id. ib.
de przcepto confess, cap. 3.

4 Quod confessio de peccatis in specie fuerit ex aliquo statuto universalis Ec-
clesiz, non de jure divino. Congregat. Complutens. sub Alfonso Carillo; apud
Carranzam in summa concil. sub Sixto IV.

118 AN ANSWER TO A CHALLENGE

when learned men for all this would not take warning, but
would needs be meddling again, with that which the popish
clergy could not endure should be touched, as Johannes
de Selva, among others, in the end of his treatise De
jurejurando, Erasmus in divers of his works, and Beatus
Rhenanus in his argument upon Tertullian’s book De
penitentia: the fathers of Trent, within seventy-two
years after that, conspired together to stop all men’s
mouths with an anathema’, that should deny sacramental
confession to be of divine institution, or to be necessary

unto salvation. And so we are come to an end of that
point.

b Conc. Trident. sess. 14. can. 6.

MADE BY A JESUIT IN IRELAND. 119

THE PRIEST’S POWER

FORGIVE SINS.

From confession weare now to proceed unto absolution :
which it were pity this man should receive, before he
made confession of the open wrong he hath here done, in
charging us to deny that priests have power to forgive
sins; whereas the very formal words, which our Church
requireth to be used in the ordination of a minister, are
these: “‘ Whose? sins thou dost forgive, they are forgiven ;
and whose sins thou dost retain, they are retained.” And
therefore, if this be all the matter, the fathers and we shall
agree well enough: howsoever this make-bait would fain
put friends together by the ears, where there is no occa-
sion at all of quarrel. For we acknowledge most wil-
lingly, that the principal part of the priest’s ministry is ex-
ercised in-the matter of forgiveness of sins: the question
only is of the manner how this part of their function is
executed by them, and of the bounds and limits thereof,
which the pope and his clergy, for their own advantage,
have enlarged beyond all measure of truth and reason,

That we may therefore give unto the priest the things
that are the priest’s, and to God the things that are God’s;
and not communicate unto any creature the power that
properly belongeth to the Creator, who “ will? not give
his glory unto another:” we must in the first place lay
this down for a sure ground, that to forgive sins properly,

a The form of ordering of priests. b Isai, chap. 48, ver. 11.

120 AN ANSWER TO A CHALLENGE

directly and absolutely, is a privilege only appertaining
unto the Most High. “ I*,” saith he of himself, “ even I
am he that blotteth out thy transgressions for mine own
sake, and will not remember thy sins.” ‘ Who is a
God like unto thee, that pardoneth iniquity?” saith the
prophet Micah‘; which in effect is the same with that of
the Scribes, “ Who* can forgive sins, but God alone?”
And therefore, when David saith unto God, ‘“ Thou‘ for-
gavest the iniquity of my sin ;’ Gregory, surnamed the
Great, the first bishop of Rome of that name, thought
this to be a sound paraphrase of his words; ‘ Thou,
who alone sparest, who alone forgivest sins. For who
can forgive sins, but God alone?” He did not imagine
that he had committed any great error in subscribing thus
simply unto that sentence of the Scribes; and little
dreamed, that any petty doctors afterwards would arise in
Rome or Rhemes, who would tell us a fair tale: that
** the’ faithless Jews thought as heretics now-a-days, that
to forgive sins was so proper to God, that it could not be
communicated unto man;” and that ‘ true! believers refer
this to the increase of God’s honour, which miscreant
Jews and heretics do account blasphemy against God, and
injurious to his majesty :” whereas in truth the faithless-
ness of the Jews consisted in the application of this sen-
tence against our Saviour Christ, whom they did not ac-
knowledge to be God; as the senselessness of these Ro-
manists, in denying of the axiom itself.

But the world is come unto a good pass, when we must
be accounted heretics now-a-days, and consorted with
miscreant Jews, for holding the self-same thing that the
fathers of the ancient Church delivered as a most certain
truth, whensoever they had any occasion to treat of this

ὁ Tsai. chap. 43. ver. 25. 4 chap. 7. ver. 18.

e€ Mark, chap. 2. ver. 7. and Luke, chap. 5. ver. 21.

f Psalm 32. ver. 5. i

s Tu, quisolus parcis, qui solus peccata dimittis. Quis enim potest peccata ᾽
dimittere, nisi solus Deus? Gregor. exposit. 2. Psalmi peenitential.

h Rhemists, annot. in Matt. chap. 9. ver. 5.

i Rich. Hopkins, in the memorial of a christian life, pag. 179. edit. ann. 1612.

MADE BY A JESUIT IN IRELAND. 121

part of the history of the Gospel. Old Ireneus telleth
us, that our Saviour in this place “ forgiving“ sins, did
both cure the man, and manifestly discover who he was.
For if none (saith he) can forgive sins but God alone, and
our Lord did forgive them, and cured men, it is manifest
that he was the Word of God, made the Son of man: and
that, as man, he is touched with compasssion of us ; as
God, he hath mercy on us, and forgiveth us our debts
which we do owe unto God our Maker.” Tertullian saith,
that, “‘ when! the Jews, beholding only his humanity, and
not being yet certain of his Deity, did deservedly reason
that a man could not forgive sins, but God alone :” he by
answering of them, that “the Son of man had authority
to forgive sins,” would by this remission of sins have them
call to mind, that he was “‘ that™ only Son of man prophe-
sied of in Daniel", who received power of judging, and
thereby also of forgiving sins.” St. Hilary, commenting
upon the ninth of Matthew, writeth thus: “10 moveth
the Scribes, that sin should be forgiven by aman. For
they beheld a man only in Jesus Christ; and that to
be forgiven by him, which the law could not release. For
it is faith only that justifieth. Afterward the Lord looketh
into their murmuring, and saith that it is an easy thing

k Peccata igitur remittens, hominem quidem curavit, semetipsum autem
manifeste ostendit quis esset. Si enim nemo potest remittere peccata, nisi
solus Deus; remittebat autem hac Dominus, et curabat homines; manifestum
est quoniam ipse erat Verbum Dei, filius hominis factus, &c. ut quomodo homo
compassus est nobis, tanquam Deus misereatur nostri, et remittat nobis debita
nostra, que factori nostro debemus Deo. Iren. adv. heres. lib. 5. cap. 17. pag. 314.

1 Nam cum Judzi solummodo hominem ejus intuentes, necdum et Deum cer-
ti, qua Dei quoque filium, merito retractarent, non posse hominem delicta di-
mittere, sed Deum solum, &c. Tertullian. lib. 4. adv. Marcion. cap. 10. pag. 421.

πὰ {llum scilicet solum filium hominis, apud Danielis prophetiam, consecutum
judicandi potestatem, ac per eam utique et dimittendi delicta. Id. ibid.

n chap. 7. ver. 18, 14.

© Movet scribas, remissum ab homine peccatum. Hominem enim tantum
in Jesu Christo contuebantur; et remissum ab eo, quod lex laxare non poterat.
Fides enim sola justificat. Deinde murmurationem eorum Dominus introspicit,
dicitque, facile esse filio hominis in terra peccata dimittere. Verum enim, nemo
potest dimittere peccata, nisi solus Deus: ergo, qui remittit Deus est, quia nemo
remittit nisi Deus. Deus, in homine manens, curationem homini prestabat.
Hilar. in Matt. cap. 8. op. pag. 646,

122 AN ANSWER TO A CHALLENGE

for the Son of man upon earth to forgive sins. For it is
true, none can forgive sins but God alone: there-
fore he who remitteth is God, because none remitteth but
God. God, remaining inman, performed this cure upon
man.” St. Hierome thus: ‘“ We? read that God saith in
the prophet; Iam he that blotteth out thine iniquities.
Consequently therefore the Scribes, because they thought
him to be a man, and did not understand the words of
God, accuse him of blasphemy. But the Lord, seeing
their thoughts, sheweth himself to be God, who is able to
know the secrets of the heart : and holding his peace after
a sort speaketh; By the same majesty and power, where-
with I behold your thoughts, I am able also to forgive sins
unto men:” or, as Euthymius expresseth it in his commen-
taries upon the same place: “ΠῚ truth, none can forgive
sins but one, who beholdeth the thoughts of men.” St.
Chrysostom likewise, in his sermons upon the same, shew-
eth that Christ here declared himself to be God equal un-
to the Father : and that, iff he had not been equal unto the
Father, he would have said; “ Why do you attribute unto
me an unfitting opinion? I am far from that power.” ‘To
the same effect also writeth Christianus Druthmarus, Pas-
chasius Radbertus, and Walafridus Strabus in the ordi-
nary gloss upon the same place of St. Matthew ; Victor
Antiochenus upon the second of Mark; Theophylact and
Bede upon the second of Mark, and the fifth of Luke ;
St. Ambrose upon the fifth of Luke : who in another place
also bringeth this sentence of the Scribes, as a ground to
prove the Deity of the Holy Ghost withal: forasmuch as

P Legimus in propheta dicentem Deum, Ego sum qui deleo iniquitates tuas.
Consequenter ergo scribe, quia hominem putabant, et verba Dei non jintellige-
bant, arguunt eum blasphemia. Sed Dominus, videns cogitationes eorum, os-
tendit se Deum, qui possit cordis occulta cognoscere: et quodammodo tacens
loquitur, Eadem majestate et potentia, qua cogitationes vestras intueor, possum
et hominibus peccata dimittere. Hieronym. lib. 1. commentar. in Matt.
cap. 9.

4 Vere nullus potest remittere peccata, nisi unus, qui intuetur cogitationes ho-
minum. Euthym. cap. 13. in Matt.

* Ki μὴ ἴσος ἣν, ἐχρὴν εἰπεῖν, τί μοι προσάπτετε μὴ προσήκουσαν ὑπό-
ληψιν; πόῤῥω ταύτης ἐγὼ τῆς δυνάμεως. Chrysost. in Matt. 9. hom. 29.

op. tom. 7. pag, 343. Vid. etiam Basilium, lib. 5. contra Eunomium, op. tom, 1.
pag. 299.

MADE BY A JESUIT IN IRELAND. 123

** none’ forgiveth sins but one God ; because it is written,
Who can forgive sins but God alone?” as St. Cyril doth
to prove the Deity of the Son: “ For* this only,” saith he,
“ did the malice of the Jews say truly; that none can for-
give sins, but God alone, who is the Lord of the law:”
and thence he frameth this argument. “If he alone, who
is the Lord of all, doth free us from our sins, and this agreeth
to no other, and Christ bestoweth this with a power be-
fitting God; how should he not be God 2”

The same argument also is used by Novatianus and
Athanasius, to the self-same purpose. ‘“ For if, when it
agreeth unto none but unto God to know the secrets of
the heart, Christ doth behold the secrets of the heart;
if, when it agreeth unto none but unto God to forgive sins,
the same Christ doth forgive sins:” then deservedly is Christ
to be accounted God, saith Novatianus. So Athanasius de-
mandeth of the Arians: ‘If* the Son were a creature, how
was he able to forgive sins? it being written in the Prophets,
that this is the work of God. For who is a God like unto
thee, that taketh away sins, and passeth over iniquities 2?”
“Βα the Son,” saith he, “ said unto whom he would :

* Peccata nemo condonat, nisi unus Deus: quia que scriptum est; Quis
potest peccata donare nisisolus Deus? Ambros. de Spir. Sanct. lib. 3. cap. 18.
op. tom. 2. pag. 693.

* Istud enim solum malitia Judzorum vere dicebat, quod nullus potest dimit-
tere peccata, nisi solus Deus, qui legis Dominus est. Cyrill. Alexandr. thesaur.
lib. 12. cap. 4.

" Et μόνος ἡμᾶς ἀπαλλάττει ὁ τῶν ὕλων θεὸς πλημμελημάτων, ἑτέρῳ
πρέποντος τούτου μηδενὶ, χαρίζεται δὲ καὶ τοῦτο Χριστὸς per’ ἐξουσίας
θεοπρεποῦς, πῶς οὐκ ἂν εἴη θέος ; Id. ἴῃ 110. de recta fide ad reginas.

W Quod si, cum nullius sit nisi Dei cordis nosse secreta, Christus secreta con-
spicit cordis : quod si, cum nuilius sit nisi Dei peccata dimittere, idem Christus
peccata dimittit: &c. merito Deus est Christus. Novatian. de Trinitat.
cap. 13.

* Πῶς δὲ, εἴπερ κτίσμα ἣν Λόγος, τὴν ἀπόφασιν τοῦ θεοῦ λύσαι δυνατὸς
ἣν καὶ ἀφεῖναι ἁμαρτίαν, γεγραμμένου παρὰ τοῖς προφήταις, ὅτι τοῦτο
θεοῦ ἐστὶ; τίς γὰρ θεὸς ὥσπερ σὺ ἐξαίρων ἁμαρτιάς, καὶ ὑπερβαίνων ἀνο-
μίας ; Athanas. orat. 2. contr. Arian. op. tom. 1. pag. 535.

¥ Ὁ δὲ υἱὸς ἔλεγεν οἷς ἤθελεν, ἀφέωνταί σοι ai ἁμαρτίαι σου. ὕτε Kai
τῶν ᾿Ιουδαίων γογγυζόντων, ἔργῳ τὴν ἄφεσιν ἐδείκνυε, λέγων τῷ παρα-
λυτικῷ, ἔγειραι, ἄρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου.
Id. in epist. de synodis Arimin. et Seleuc. pag. 709, Vid, etiam orat. 3. contra
Arrian, pag. 554, et 590.

124 AN ANSWER TO A CHALLENGE

Thy sins are forgiven thee : and when the Jews murmured,
did demonstrate also this forgiveness indeed, saying to the
man that was sick of the palsy; Arise, take up thy bed,
and go unto thine house.” And therefore Bede rightly
inferreth, that ‘‘ the* Arians do err here much more madly
than the Jews: who, when they dare not deny, being con-
victed by the words of the Gospel, that Jesus is both the
Christ, and hath power to forgive sins; yet fear not for all
that to deny him to be God:” and concludeth himself
most soundly ; that, ‘“‘if* he be God according to the
psalmist, who removeth our iniquities from us as far as the
east is from the west, and the Son of man hath power
upon earth to forgive sins; therefore the same is both
God and the Son of man: that the man Christ by the
power of his divinity might forgive sins; and the same
Christ God by the frailty of his humanity might die for
sinners.” Whereunto we will add another sweet passage,
borrowed by him from an ancienter author: ‘ No?
man taketh away sins (which the law, although holy and
just and good, could not take away), but he in whom there
isno sin. Now he taketh them away, both by pardoning
those that are done, and by assisting us that they may not
be done, and by bringing us to the life where they cannot
at all be done.”

Peter Lombard allegeth this as the saying of St.
Augustine® ; the former sentence only being thus changed:

2 Sed multo dementius errant Ariani, qui, ¢um Jesum et Christum esse, et
peccata posse dimittere, evangelii verbis devicti, negare non audeant ; nihilomi-
nus Deum negare non timent. Bed.in Mare. lib. 1. cap. 10.

ἃ Siet Deus est juxta psalmistam, qui quantum distat oriens ab occasu elon-~
gavit a nobis iniquitates nostras, et filius hominis potestatem habet in terra dimit-
tendi peccata: ergo idem ipse et Deus et filius hominis est; ut et homo
Christus per divinitatis suze potentiam peccata dimittere possit, et idem Deus
Christus per humanitatis sue fragilitatem pro peccatoribus mori. Id. ibid.

b Nemo tollit peccata (que nec Lex, quamvis sancta et justa et bona, potuit
auferre), nisi Ile in quo peccatum non est. Tollit autem, et dimittendo que
facta sunt, et adjuvando ne fiant, et perducendo ad vitam ubi fieri omnino non
possint. Id. in 1 Johan. cap. 3.

¢ P. Lombard. lib. 4. sentent. distinct. 18. ἃ.

4 in quo etiam eandem demum repperi, lib. 2. contra posteriorem Juliani re-
spons. num. 84. op. tom. 10, pag. 980,

MADE BY A JESUIT IN IRELAND. 125

* None* taketh away sins, but Christ alone, who is the
Lamb, that taketh away the sins of the world.” Agreea-
ble to that, which in the same place he citeth out of
St. Ambrose: ‘ He’ alone forgiveth sins, who alone
died for our sins :” and to that of Clemens Alexandrinus :
** He® alone can remit sins, who is appointed our master by
the father of all, who alone is able to discern disobedience
from obedience:” to which purpose also, St. Ambrose
maketh this observation upon the history of the woman
taken in adultery"; that ‘ Jesus’, being about to pardon
sin, remained alone. For it is not the ambassador,” saith
he, ‘‘ nor the messenger, but the Lord himself that hath
saved his people. He remaineth alone, because it cannot
be common to any man with Christ to forgive sins. This
is the office of Christ alone, who taketh away the sin of
the world.” Yea, St. Chrysostom himself, who of all the
fathers giveth most in this point unto God’s ambassadors
and messengers, is yet careful withal to preserve God's
privilege entire, by often interposing such sentences
as these. “ None‘ can forgive sins, but God alone.” ‘To!
forgive sins belongeth to no other.” “οἷ forgive sins, is
possible to God only. God" alone doth this; which also

€ Nemo tollit peccata, nisisolus Christus ; qui est agnus tollens peccata mundi.
Augustin.

f Ille solus peccata dimittit, qui solus pro peccatis nostris mortuus est.
Ambros.

8. Μόνος οὗτος οἷός τε ἀφιέναι τὰ πλημμελήματα, ὑπὸ τοῦ πατρὸς τῶν
ὕλων ὁ ταχθεὶς παιδαγωγὸς ἡμῶν, μόνος ὁ τῆς ὑπακοῆς διακρῖναι τὴν
παρακοὴν δυνάμενος. Clem. Alex, pedagog. lib. 1. cap. 8. op. tom. 1. pag. 138.

h John, chap. 8. ver. 9.

i Donaturus peccatum, solus remanet Jesus, &c. Non enim legatus neque
nuncius, sed ipse Dominus salvum fecit populum suum. Solus remanet ; quia non
potest hoc cuiquam hominum cum Christo esse commune, ut peccata condonet.
Solius hoc munus est Christi, qui tulit peccatum mundi. Ambros. epist. 26. ad
Jrenzum, op. tom. 2. pag. 900.

κ Οὐδεὶς yap δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ μόνος ὁ θεὸς. Chrysost.
in 2 Corinth. cap. 3. homil. 6. op. tom. 10. pag. 476.

1 Τὸ γὰρ ἀφεῖναι ἁμαρτίας, οὐδενὸς ἑτέρου ἐστὶ. Id. in Johan. cap. 8.
homil. 54. op. tom. 8. pag. 316.

m ἁμαρτήματα μὲν γὰρ ἀφεῖναι μόνῳ θεῷ δυνατὸν. Td. in 1 Cor. cap.
15. hom. 40. op. tom. 10. pag. 379.

Ὁ Θεὸς yap μόνος τοῦτο ποιεῖ, ὃ δὴ καὶ ἐν τῷ λουτρῷ THE παλιγγενεσίας
ἐργάζεται. Id. Ibid. pag. 380,

126 AN ANSWER TO A CHALLENGE

he worketh in the washing of the new birth.” Wherein,
that the work of cleansing the soul is wholly God’s, and the
minister hath no hand at all in effecting any part of it,
Optatus proveth at large in his fifth book against the Do-
natists: shewing, that ‘‘ none® can wash the filth and spots
of the mind, but he, who is the framer of the same mind ;”
and convincing the heretics, as by many other testimonies
of holy Scripture, so by that of Isaiah’, which he presseth
in this manner, ‘ It? belongeth unto God to cleanse, and
not unto man: he hath promised by the prophet Isaiah,
that he himself would wash, when he saith; If your sins
were as scarlet, I will make them as white as snow : I will
make them white, he said; he did not say, I will cause
them to be made white. If God hath promised this, why
will you give that, which is neither lawful for you to pro-
mise, nor to give, nor to have? Behold, in Isaiah, God
hath promised that he himself will make white such as are
defiled with sins ; not by man.”

Having thus therefore reserved unto God his preroga-
tive royal in cleansing of the soul, we give unto his under-
officers their due, when we “ account’ of them as of the
ministers of Christ, and stewards of the mysteries of
God ;” ποῦ" as Lords, that have power to dispose of spiri-
tual graces as they please; buttas servants, that are tied
to follow their master’s prescriptions therein; and in fol-
lowing thereof do but bring their external ministry (for"
which itself also they are beholding to God’s mercy and

° Sordes et maculas mentis lavare non potest, nisi qui ejusdem fabricator
est mentis. Optat. lib. 5.

P chap. 1. ver. 18.

4 Dei est mundare,non hominis : ipse per prophetam Esaiam promisit se lotu-
rum, dum ait; Et si fuerint peccata vestra velut coccum, ut nivem inalbabo.
Tnalbabo, dixit; non dixit, Faciam inalbari. Si hoc Deus promisit, quare vos
vultis reddere, quod vobis nec promittere licet, nec reddere, nec habere? Ecce
in Esaia se promisit Deus inalbare peccatis affectos; non per hominem. Id.
ibid.

Yr 1 Cor. chap. 4. ver. 1, 2.

* Chrysost. in 1 Cor. cap. 4. hom. 10. op. tom. 10. pag. 83.

Ὁ Td. in 2 Cor. cap. 4. homil. 8. Ibid. pag. 492.

ἃ καὶ yap τοῦτο αὐτὸ, φησι, τὸ διακονήσασθαι τούτοις, ἀπὸ ἐλέου καὶ φιλ-
ατθρωπίας. Id, ibid.

MADE BY A JESUIT IN IRELAND. 127

goodness) ; God conferring the inward blessing of his Spirit
thereupon, when and where he will. ‘‘ Who’ then is
Paul,” saith St. Paul himself, ‘and who is Apollos? but
ministers by whom ye believed, even as the Lord gave to
everyman?” ‘ Therefore,” saith Optatus, ‘in* all the
servants there is no dominion, but a ministry.” “Οὐ
creditur, ipse dat quod creditur, non per quem creditur.
It is he who is believed, that giveth the thing which is be-
lieved; not he by whom we do believe.” Whereas our
Saviour then saith unto his apostles, ‘‘ Receive* the Holy
Ghost; Whose sins you forgive shall be forgiven:” St.
Basil*, Ambrose’, Augustine’, Chrysostom’, and Cyril*,
make this observation thereupon; that this is not their
work properly, but the work of the Holy Ghost, who re-
mitteth by them, and therein performeth the work of the
true God. For “ indeed,” saith St‘. Cyril, ‘it belongeth
to the true God alone, to be able to loose men from their
sins ; for who else can free the transgressors of the law
from sin, but he, who is the author of the law itself.”
** The® Lord”, saith St. Augustine, ‘‘ was to give unto men
the Holy Ghost ; and he would have it to be understood,

Ww 1 Cor. chap. 3. ver. 5.

x Est ergo in universis servientibus non dominium, sed ministerium. Optat.
lib. 5.

Υ Id. ibid. Similiter et Chrysostom. in 1 Cor. cap. 3. homil. 8. Τοῦτο δὲ αὐτὸ
μὲν καθ᾽ ἑαυτὸ, μέγα Kai πολλῶν ἀξιον μισθῶν" πρὸς δὲ τὸ ἀρχέτυπον Kai
την ῥίζαν τῶν ἀγαθῶν, οὐδὲν. οὐ γὰρ ὁ διακονούμενος τοῖς ἀγαθοῖς, ἀλλ᾽ ὁ
παρέχων αὐτὰ καὶ διδοὺς, οὐτὸς ἐστιν ὁ εὐεργέτης.

2 John, chap. 20. Ξ

ἃ Basil. lib. 5. advers. Eunom. op. tom. 1. pag. 299.

b Ambros. de Spir. Sanct. lib. 3. cap. 18. op. tom. 2. pag. 693.

4 Chrysost. in 2 Cor. cap. 3. hom. 6. op. tom. 10, pag. 476.

e Cyrill. Alexandr. in Johan. lib. 12. cap. 56.

£ Et certe solius veri Dei est, ut possit a peccatis homines solvere. Cui enim
alii preevaricatores legis liberare a peccato licet, nisi legis ipsius autori? Id.
ibid.

& Daturus erat Dominus hominibus Spiritum Sanctum: ab ipso Spiritu Sancto
fidelibus suis dimitti peccata, non meritis hominum volebat intelligi dimitti pec-
cata. Nam quid es, homo, nisi eger sanandus? Vis mihi esse medicus? me-
cum quere medicum. Augustin, serm, 99, op. tom. 5. pag. 525.

128 AN ANSWER TO A CHALLENGE

that by the Holy Ghost himself sins should be forgiven to
the faithful; and not that by the merits of men sins should
be forgiven. For what art thou, O man, but a sick man,
that hast need to be healed? Wilt thou be a physician
tome? Seek the physician together with me.” So St.
Ambrose: ‘ Behold*, that by the Holy Ghost sins are for-
given. But men to the remission of sins bring their mi-
nistry ; they exercise not the authority of any power.”
St. Chrysostom, though he make this to be the exercise of
a great power (which also he elsewhere’ amplifieth, after
his manner, exceeding hyperbolically), yet in the main mat-
ter accordeth fully with St. Ambrose; that it lieth in
“© God alone to bestow the things wherein the priest's ser-
vice is employed.” ‘* And' what speak I of priests?” saith
he, ‘‘ Neither angel or archangel can do aught in those
things which are given by God: but the Father and the
Son and the Holy Ghost do dispense all. The priest
lendeth his tongue, and putteth to his hand. His™ part
only is to open his mouth: but it is God that worketh
all.” And the reasons whereby both he, and Theophy-
Ἰδοῦ" after him, do prove that the priests of the law had
no power to forgive sins, are of as great force to take the
same power from the ministers of the Gospel : first,
because ‘‘it® is God’s part only to forgive sins,” which is the
moral that Haymo maketh of that part of the history of

h Ecce, quia per Spiritum Sanctum peccata donantur. Homines autem in re-
missionem peccatorum ministerium suum exhibent ; non jus alicujus potestatis
exercent. Ambros. de Spir. Sanct. lib. 3. cap. 18. op. tom. 2. pag. 693.

1 Chrysost. lib. 3. de sacerdotib.

k AY yap ἐγκεχείρισται ὁ ἱερεὺς, Θεοῦ μόνου ἐστὶ δωρεῖσθαι. Id. in Johan.
cap. 20. homil. 86. op. tom. 8. pag. 518.

1 Kai ri λέγω τοὺς ἱερεῖς ; οὔτε ἄγγελος οὔτε ἀρχάγγελος ἐργάσασθαί
τι δύναται εἰς τὰ δεδομένα παρὰ τοῦ Θεοῦ: ἀλλὰ πατὴρ καὶ υἱὸς καὶ
ἅγιον πνεῦμα πάντα οἰκονομεῖ. ὁ δὲ ἱερεὺς τὴν ἑαυτοῦ δανείζει γλῶτταν,
καὶ τὴν ἑαυτοῦ παρέχει χεῖρα. Id. ib.

πὶ Τὸ πᾶν τῆς χάριτός ἐστι; τούτου ἐστὶν ἀνοῖξαι μόνον τὸ στόμα. τὸ
δὲ πᾶν ὁ Θεὸς ἐργάζεται, σύμβολον οὗτος πληρῦι μόνον. Id. in 2 Tim.
cap. 1. homil. 2. op. tom. 11. pag. 671.

π [d. in Johan. cap. 8. homil. 54. op. tom. 8. pag. 316.

° Td γὰρ ἀφῆναι ἁμαρτίας θεοῦ μόνου. Theophylact. in Johan. cap. 8.

MADE BY A JESUIT IN IRELAND. 129

the Gospel, wherein the lepers are cleansed by our Sa-
viour, before they be commanded to shew themselves unto
the priests: “because,” saith he, “ not the priests, but
God doth forgive sins.” Secondly, because? the priests
were servants, yea servants of sin, and therefore had no
power to forgive sins unto others: but the Son is the Lord
of the house ; who “ was‘ manifested to take away our sins,
and in him is no sin,” saith St. John, upon which saying of
his, St. Augustine giveth this good note: “ It" is he in
whom there is no sin, that came to take away sin. For if
there had been sin in him too, it must have been taken
away from him, he could not take it away himself.”

To forgive sins therefore being thus proper to God only,
and to his Christ: his ministers must not be held to have
this power communicated unto them, but in an improper
sense ; namely, because God forgiveth by them, and hath
appointed them both to apply those means, by which he
useth to forgive sins, and to give notice unto repentant
sinners of that forgiveness. ‘‘ For* who can forgive sins
but God alone? yet doth he forgive by them also, unto
whom he hath given power to forgive :” saith St. Ambrose,
and his followers’. And “ though" it be the proper work of
God to remit sins,” saith Ferus, “ yet are the apostles
(and their successors) said to remit also; not simply, but be-
cause they apply those means whereby God doth remit sins.
Which means are the word of God and the sacraments.”

P Δοῦλοι κακεῖνοι ὄντες οἱ ἱερεῖς ὑμῶν, οὐκ ἔχουσιν ἐξουσίαν ἀφιέναι
ἄλλοις ἁμαρτίας. Id. ib.

4 1 John, chap. 3. ver. 5.

τ In quo non est peccatum, ipse venit auferre peccatum. Nam si esset et in
illo peccatum, auferendum esset illi, non ipse auferret. Augustin. tract. 4. in 1.
Johan. cap. 3. op. tom. 5. par. 2. pag. 854.

8. Quis enim potest peccata dimittere, nisi solus Deus? qui per eos quoque
dimittit, quibus dimittendi tribuit potestatem. Ambr. lib. 5. comment. in Luc.
cap. 5. op. tom. 1. pag. 135.

t Beda, et Stratus in Mare. cap. 2. et Lue. cap. 5.

ἃ Quamvis Dei proprium opus sit, remittere peccata; dicuntur tamen etiam
apostoli remittere: non simpliciter, sed quia adhibent media, per que Deus re-
mittit peccata. Hzc autem media sunt, verbum Dei et sacramenta. Jo. Ferus,
annotat. in Johan. cap. 20. item, lib. 3. comment. in Matt. cap. 16.

VOL, IIl, = K

130 AN ANSWER 'TO A CHALLENGE

Whereunto also we may add, the relaxation of the cen-
sures of the Church, and prayer: for in these four the
whole exercise of this ministry of reconcilation, as the
apostle” calleth it, doth mainly consist; of each whereof it
is needful that we should speak somewhat more _parti-
cularly.

That prayer is a means ordained by God for procuring
remission of sins, St. Chrysostom observeth* out of Job,
chapter forty-two, verse eight; and is plain by that of St.
James. ‘‘ The’ prayer of faith shall save the sick, and the
Lord shall raise him up: and if he have committed sins,
they shall be forgiven him. Confess your faults one to
another, and pray one for another, that ye may be healed :
for the fervent prayer of a righteous man availeth much.”
The latter of which sentences hath reference to the
prayers of every good Christian, whereunto we find a
gracious promise annexed, according to that of St. John ;
** If7 any man see his brother sin a sin which is not
unto death, he shall ask, and he shall give him life for
them that sin not unto death.” But the former, as the
verse immediately going before doth manifestly prove,
pertaineth to the prayers made by the ministers of the
Church ; who have a special charge to be the Lord’s re-
membrancers for the good of his people. And therefore,
as St. Augustine out of the latter proveth, that one* bro-
ther by this means may cleanse another from the conta-
gion of sin; so doth St. Chrysostom out of the former,
that priests do perform this, ‘ not® by teaching only and
admonishing, but by assisting us also with their prayers ;”
and the faithful prayers, both of the one and of the other,

Ww 2 Cor. chap. 5. ver. 18.

x ᾽᾿Εντεῦθεν γινώσκομεν, OTe εὐχὴ δικαίων περιαιρεῖ ἁμαρτίαν. Chry-
sost. in catena Greeca, in Job. cap. 42. ver. 8.

y James, chap. 5. ver. 15, 16.

z 1 John, chap. 5. ver. 16.

ἃ Quod etiam frater fratrem a delicti poterit contagione mundare. Augustin.
in evangel. Johan. tract. 58.op. tom. 3. par. 2. pag. 662.

b ob τῷ διδάσκειν μόνον καὶ νουθετεῖν, ἀλλὰ Kai τῷ Ov εὐχῶν βοηθεῖν.
Chrysost. lib. 3. de sacerd, op. tom. 1. pag. 384.

MADE BY A JESUIT IN IRELAND. vo

are by St. Augustine’ made the especial means, whereby
the power of the keys is exercised in the remitting of sins:
who thereupon exhorteth offenders to shew their repent-
ance publicly in the Church, ‘ that? the Church might
pray for them, and impart the benefit of absolution unto
them.”

In the life of St. Basil, fathered upon Amphilochius, of
the credit whereof we have before spoken, a certain gen-
tlewoman is brought in, coming unto St. Basil for obtaining
remission of her sins: who is said there to have demanded
this question of her. ‘‘ Hast thou heard, O woman, that
none can forgive sins but God alone?” and she to have
returned him this answer. ‘* I have heard it, father: and
therefore have I moved thee to make intercession unto
our most merciful God for me.” Which agreeth well with
that which Alexander’ of Hales and Bonaventure? do
maintain; that the power of the keys extends to the remis-
sion of faults, by way of intercession only and deprecation,
not by imparting any immediate absolution. And as in our
private forgiving and praying one for another, St. Augus-
tine well noteth, that ‘ it" is our part, God giving us the
grace, to use the ministry of charity and humility; but it
is his to hear us, and to cleanse us from all pollution of
sins for Christ, and in Christ; that what we forgive unto
others, that is to say, what we loose upon earth, may be
loosed also in heaven;” so doth St. Ambrose shew, that
the case also standeth with the ministers of the Gospel, in
the execution of that commission given unto them for the

4 Td. serm, 392. Agite poenitentiam qualis agitur in Ecclesia, ut oret pro vobis
Ecclesia. op. tom. 5. pag. 1504.

€ tom. 2. vit. sanct. ab Aloysio Lipomano edit. Venet. ann. 1553. fol. 298.
Vit. patrum, ab Her. Rosweydo edit. Antverp. ann. 1615. pag. 160. Miscellan.
a Gerardo Vossio. edit. Mogunt. ann. 1604. pag. 136.

f Alex. insumm. part. 4. quest. 21. membr. 1.

& Bonaventur. in lib. 4. sent. dist. 18. art. 2. quest. 1.

4 Nostrum est, donante ipso, ministerium charitatis et humilitatis adhibere :
illius est exaudire, ac nos ab omni peccatorum contaminatione mundare per Chris~
tum, .et in Christo; ut quod aliis etiam dimittimus, hoc est, in terra solvimus,
solvatur et in coelo. Augustin. in fine tractat. 58. in evangel. Johann.

: K w

132 AN ANSWER TO A CHALLENGE

remitting of sins‘, ‘ They make request,” saith he ; “the
Godhead bestoweth the gift: for the service is done by
man, but the bounty is from the power above.” ‘The
reason which he rendereth thereof is, because in their
ministry it is the Holy Ghost that forgiveth the sin; and it
is God only that can give the holy Ghost. ‘ For! this is
not an human work,” saith he in another place, “neither is
the Holy Ghost given by man; but, being called upon by
the priest, is bestowed by God: wherein the gift is God’s,
the ministry is the priest’s. For if the apostle Paul did
judge that he could not confer the Holy Ghost by his au-
thority, but believed himself to be so far unable for this
office, that he wished we might be filled with the Spirit
from God: who is so great as dare arrogate unto himself
the bestowing of this gift? Therefore the apostle did inti-
mate his desire by prayer, he challenged no right by any
authority: he wished to obtain it, he presumed not to
command it.” Thus far St. Ambrose ; of whom Paulinus
writeth, that whensoever any penitents came unto him,
“‘the™ crimes which they confessed unto him, he
spake of to none, but to God alone, unto whom he made
intercession; leaving a good example to the priests of
succeeding ages, that they be rather intercessors for them
unto God, than accusers unto men.” ‘The same also, and

i John, chap. 20. ver. 23.

kK [sti rogant, Divinitas donat. Humanum enim obsequium, sed munificentia
superne est potestatis. Ambros. de Spir. Sanct. lib. 3. cap. 18. op. tom. 2. pag.
694.

! Non enim humanum hoc opus, neque ab homine datur: sed invocatus a
sacerdote, a Deo traditur: in quo Dei munus, ministerium sacerdotis, est. Nam
si Paulus apostolus judicavit, quod ipse donare Spiritum Sanctum sua authori-
tate non posset; et in tantum se huic officio imparem credidit, ut a Deo nos Spi-
ritu optaret impleri: quis tantus est, qui hujus traditionem muneris sibi audeat
arrogare? Itaque apostolus votum precatione detulit, non jus authoritate aliqua
vindicavit : impetrare optavit, non imperare presumpsit. Id. ibid. lib. 1. cap.
8. op. tom. 2. pag. 619.

™ Causas autem criminum, quas illi confitebantur, nulli nisi Domino soli, apud
quem intercedebat, loquebatur : bonum relinquens exemplum posteris sacerdoti-
bus, ut intercessores apud Deum magis sint, quam accusatores apud homines.
Paulinus, in vita δ, Ambrosii.

190

MADE BY A JESUIT IN IRELAND.
in the self-same words, doth Jonas" write of Eustachius,
the scholar of Columbanus our famous countryman.

Hitherto appertaineth that sentence cited by Thomas
Walden? out of St. Hierome’s exposition upon the Psalms,
that the voice of God “ cutteth? off daily in every one of
us the flame of lust, by confession and the grace of the
Holy Ghost, that is to say, by the prayer of the priest
maketh it to cease in τι; and that which before hath
been alleged out of Leo, of the confession offered first to
God, and then to the priest, “ who’ cometh as an en-
treater for the sins of the penitent ;” which he more fully
expresseth in another epistle, affirming it to be “‘ very’ pro-
fitable and necessary, that the guilt of sins (or sinners) be
loosed by the supplication of the priest, before the last
day.” See St. Gregory’, in his moral exposition upon | Sa-
muel, chapter 2. verse 25. Anastasius Sinaita or Nicaenus, in
his answer to the one hundred and _ forty-first question (of
Gretser’s edition); and Nicolaus Cabasilas, in the twenty-
ninth chapter of his exposition of the liturgy: where he
directly affirmeth, “ that remission of sins is given to the
penitents by the prayer of the priests.” And therefore, by
the order used of old in the Church of Rome, the priest,
before he began his work, was required to use this prayer,
“Οἱ Lord God almighty, be merciful unto me a sinner,

" Jonas, in vita 5. Eustachii Luxoviensis abbatis, cap. I. apud Surium, tom.
2. Mart. 29.

° Tho. Waldens. tom. 2. de sacramentis, cap. 147.

P Quotidie in unoquoque nostrum flammam libidinis, per confessionem et gra-
tiam Spiritus Sancti, intercidit, id est, per orationem sacerdotis facit cessare. Hie-
ronym. in exposit. Psal. 28. op. tom. 2. app. pag. 190.

4 Qui pro delictis peenitentium precator accedit. Leo, in fin. epist, 80. ad
epise. Campan.

* Multum enim utile ac necessarium est, ut peccatorum reatus ante ultimum
diem sacerdotali supplicatione solvatur. Id. epist. 91. ad Theodor. epise.

S Gregor. in 1. Reg. lib. 2. cap. 3. ad illud: Si peccaverit vir in virum, &c. op.
tom. 3. par. 2. pag. 84.

* Domine Deus omnipotens, propitius esto mihi peccatori, ut condigne pos-
sim tibi gratias agere ; qui me indignum propter tuam misericordiam minis-
trum fecisti sacerdotalis officii, et me exiguum humilemque mediatorem consti-
tuisti ad orandum et intercedendum ad Dominum nostrum Jesum Christum, pro
peccatoribus ad poenitentiam revertentibus. Ideoque dominator Domine, qui
omnes homines vis salvos fieri, et ad agnitionem veritatis yenire ; qui non vis

134 AN ANSWER TO A CHALLENGE

that I may worthily give thanks unto thee, who hast made
me an unworthy one, for thy mercy’s sake, a minister of
the priestly office; and hast appointed me a poor and
humble mediator, to pray and make intercession unto our
Lord Jesus Christ, for sinners that return unto repent-
ance. And therefore, O Lord the ruler, who wouldest
have all men to be saved, and come to the knowledge of
the truth; who dost not desire the death of a sinner, but
that he may be reconciled and live; receive my prayer,
which I pour forth before the face of thy mercy, for thy
servants and handmaids, who have fled to repentance, and
to thy mercy.” Add hereunto the prayer of Damascene,
which is still used in the Greek Church before the receiv-
ing of the communion. “ Ὁ" Lord Jesus Christ, our
God, who alone hast power to forgive sins, in thy good-
ness and loving kindness pass by all the offences of thy
servant ; whether done of knowledge or of ignorance, vo-
luntary or involuntary, in deed, or word, or thought :”
and that which is used after in the liturgy ascribed to St.
James, wherewith the priest shutteth up the whole ser-
vice ; “ΤΥ beseech thee, Lord God, hear my prayer in
the behalf of thy servants, and as a forgetter of injuries
pass over all their offences. Forgive them all their excess,

mortem peccatoris, sed ut convertatur et vivat ; suscipe orationem meam, quam
fundo ante conspectum clementiz tue, pro famulis et famulabus tuis, qui ad
peenitentiam et misericordiam tuam confugerunt. Ordo Roman. antiqu. de offi-
ciis divinis, pag. 18. edit. Rom. ann. 1591. Baptizatorum et confitentium cere-
moniz antique, edit. Colon. ann. 1530. Alcuin. de divin. offic. cap. 13. in capite
Jejunii.

ἃ Δέσποτα κύριε ᾿Τησοῦ Χριστὲ, ὁ θεὸς ἡμῶν, ὁ μόνος ἔχων ἐξουσίαν
ἀφιέναι ἁμαρτίας, ὡς ἀγαθὸς καὶ φιλάνθρωπος, πάριδε πάντα τὰ ἐν γνώ-
σει καὶ ἀγνοίᾳ πλημμελήματα, τὰ ἑκούσια καὶ τὰ ἀκούσια, τὰ ἐν ἔργῳ καὶ
λόγῳ καὶ κατὰ διάνοιαν. Eucholog. Gree. fol. 217.

W Ναὶ δέσποτα Κύριε, εἰσάκουσον τῆς δεήσεώς μου ὑπὲρ τῶν δούλων
σου, καὶ πάριδε ὡς ἀμνησίκακος τὰ ἐπταισμένα αὐτῶν ἅπαντα: συγχώρη-
σον αὐτοῖς πᾶν πλημμέλημα ἑκούσιόν TE καὶ ἀκούσιον: ἀπαλλαξον αὐ -
τοὺς τῆς αἰωνίου κολάσεως. σὺ γὰρ εἶ ὁ ἐντειλάμενος ἡμῖν λέγων, OTL,
ὅσα ἂν δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν τοῖς οὐρανοῖς" καὶ ὅσα ἂν
λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τοῖς οὐρανοῖς" ὅτι σὺ Ei ὁ Θεὸς ἡμῶν,
Θεὸς τοῦ ἐλεεῖν καὶ σώζειν καὶ ἀφιέναι ἁμαρτίας δυνάμενος" καὶ πρέπει
σοι ἡ δόξα σὺν τῷ ἀνάρχῳ πατρὶ, καὶ τῷ ζωοποιῷ πνεύματι, νῦν καὶ ἀεὶ
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Liturg. Jacobi, in fine.

MADE BY A JESUIT IN IRELAND. 135
both voluntary and involuntary: deliver them from ever-
lasting punishment. For thou art he who didst command
us, saying; Whatsoever ye shall bind on earth, shall be
bound in heaven: and whatsoever ye shall loose on earth,
shall be loosed in heaven; forasmuchas thou art our God,
a God whoart able toshewmercy, and save, and forgive sins:
and glory becometh thee, together with the Father who is
without beginning, and the Spirit the author of life, now
and ever, and world without end. Amen.”

Yea, in the days of Thomas Aquinas there arose a
learned man among the papists themselves, who found
fault with that indicative form of absolution then used by
the priest, “ I absolve thee from all thy sins,” and would
have it delivered by way of deprecation: alleging, that this
was not only the opinion of Guilielmus Altisiodorensis,
Guilielmus Parisiensis, and Hugo Cardinalis; but also
that thirty* years were scarce passed, since all did use this
form only, ‘* Absolutionem et remissionem tribuat {101
omnipotens Deus; Almighty God give unto thee absolu-
tion and forgiveness.” What Thomas doth answer here-
unto, may be seen in his little treatise of the form of ab-
solution, which upon this occasion he wrote unto the
general of his order. This only will I add, that, as well in
the ancient rituals and in the new pontifical’ of the Church
of Rome, as in the present practice of the Greek Church,
I find the absolution expressed in the third person, as at-
tributed wholly to God ; and not in the first, as if it came
from the priest himself. One ancient form of absolution
used among the Latins, was this: ‘‘ Almighty” God be mer-
ciful unto thee, and forgive thee all thy sins, past, present,
and to come, visible and invisible, which thou hast com-

* Addit etiam objiciendo, quod vix 30. anni sunt, quod omnes hac sola forma
utebantur ; Absolutionem et remissionem, &c. ‘Thom. opusc. 22. cap. 5.

Y Pontificale Roman. edit. Rom. ann. 1595. pag. 567, 568.

z Absolutio criminum. Misereatur tui omnipotens Deus, et dimittat tibi om-
nia peccata tua, preeterita, preesentia et futura, que commisisti coram eo et
sanctis ejus, que confessus es, vel per aliquam negligentiam, seu oblivionem vel
malevolentiam abscondisti : liberet te Deus ab omni malo, hic et in futuro, con-
servet et confirmet te semper in omni opere bono: et perducat te Christus filius
Dei vivi ad vitam sine fine manentem, Confitentium ceremonie antiqu. edit,
Colon. ann. 1530,

ov AN ANSWER TO A CHALLENGE

mitted before him and his saints, which thou hast con-
fessed, or by some negligence or forgetfulness or evil will
hast concealed: God deliver thee from all evil, here and
hereafter, preserve and confirm thee always in every good
work; and Christ, the son of the living God, bring thee
unto the life which remaineth without end.” And so
among the Grecians: ‘‘ Whatsoever* sins the penitent for
forgetfulness or shamefacedness doth leave unconfessed,
we pray the merciful and most pitiful God, that those
also may be pardoned unto him ; and we are persuaded
that he shall receive pardon of them from God:” saith
Jeremy the late patriarch of Constantinople. Where by
the way you may observe no such necessity to be here
held, of confessing every known sin unto a priest, that
if either for shame, or for some other respect, the penitent
do not make an entire confession, but conceal somewhat
from the notice ef his ghostly father, his confession should
thereby be made void, and he excluded from all hope of
forgiveness: which is that engine, whereby the priests of
Rome have lift up themselves into that height of domi-
neering and tyrannizing over men’s consciences, where-
with we see they now hold the poor people in most miser-
able awe.

Alexander of Hales and Bonaventure, in the form of
absolution used in their time, observe that “ prayer’ was
premised in the optative, and absolution adjoined after-
ward in the indicative mood ;” whence they gather, that the
*‘ priest’s prayer obtaineth grace, his absolution presup-
poseth it:” that by the former he ascendeth unto God,

ἃ ὅσα δὲ διὰ λήθην ἢ αἰδῶ ἀνεξομολόγητα ἐάσειεν, εὐχόμεθα τῷ ἐλεήμονι
καὶ πανοικτίρμονι θεῷ καὶ ταῦτα συγχωρηθῆναι αὐτῷ" καὶ πεπείσμεθα τὴν
συγχώρησιν τούτων ἐκ θεοῦ λήψεσθαι. Jerem. patriarch. C. P. respons. 1.
ad Tubingenses, cap. 11.

> Secundum quod ascendit, habet se per modum inferioris et supplicantis :
secundum quod descendit, per modum superioris et judicantis. Secundum pri-
mum modum potest gratiam impetrare, et ad hoc est idoneus : secundum secun-
dum modum potest Ecclesiz reconciliare. Et ideo in signum hujus, in forma abso-
lutionis preemittitur oratio per modum deprecativum, et subjungitur absolutio
per modum indicativum: et deprecatio gratiam impetrat ; et absolutio
gratiam supponit. Alexand. Halens. summ. part. 4. quest. 21. membr, 1. et
Bonaventur. in, 4. sentent. dist. 18. art. 2. quest. 1.

MADE BY A-JESUIT IN IRELAND. 197

and procureth pardon for the fault, by the latter he de-
scendeth to the sinner, and reconcileth him to the Church;
for ‘ although*® a man be loosed before God,” saith the
master of the sentences,” yet is he not held loosed in the
face of the Church, but by the judgment of the priest. ‘‘ And
this loosing of men, by the judgment of the priest, is by
the fathers generally accounted nothing else but a restor-
ing of them to the peace of the Church, and an admitting
of them to the Lord’s table again: which therefore they
usually express by the terms of ‘ bringing them to the
communion, reconciling’ them to or with the communion,
restoring’ the communion to them, admitting® them to fel-
lowship, granting’ them peace, &c. Neither do we find
that they did ever use any such formal absolution as this,
1 absolve thee from all thy sins: wherein our popish
priests notwithstanding do place the very form of their late
devised sacrament of penance; nay, hold it to be so abso-
lute a form, that, according to Thomas Aquinas his new
divinity, ‘‘ it' would not be sufficient to say, Almighty
God have mercy upon thee, or, God grant unto thee
absolution and forgiveness ;” because, forsooth, “ the priest
by these words doth not signify that the absolution is
done, but entreateth that it may be done;” which how it
will accord with the Roman pontifical, where the form of
absolution is laid down prayer-wise, the Jesuits who
follow Thomas may do well to consider.

I pass this over, that in the days not only of St. Cy-

© Quia etsi aliquis apud Deum sit solutus, non tamen in facie Ecclesiz solutus
habetur, nisi per judicium sacerdotis. Petr. Lombard. lib. 4. sentent. distinct.
18. Vid. Ivon. Carnotens. epist. 228. et Anselm. in Lue. 17.

4 προσάγεσθαι τῇ κοινωνίᾳ. Concil. Laodicen. can. 2.

ὁ Communioni, vel communione reconciliari. Concil. Eliberitan. can. 72.

f Reddi eis communionem. Amb. de peenitent. lib. 1. cap. 2. et lib. 2. cap.
9. op. tom. 2. pag. 391, et 434.

s Ad communicationem admittere. Cypr. epist. 53. Communicationem dare.
Id. epist. 54. Tribuere communicationem. Id. de lapsis. Op. pag. 186.

h Pacem dare; concedere pacem. Id. ibid.

In sacramentali absolutione non sufficeret dicere, Misereatur tui omnipotens
Deus ; vel, Absolutionem et remissionem tribuat tibi Deus: quia per hee verba
sacerdos absolutionem non significat fieri, sed petit ut fiat. Thom, part. 3.
quest, 84, art, 3, ad 1.

13é AN ANSWER TO A CHALLENGE

prian‘, but of Alcuinus! also, who lived eight hundred
years after Christ, the reconciliation of penitents was not
held to be such a proper office of the priest; but that a
deacon, in his absence, was allowed to perform the same.
The ordinary course that was held herein, according” to
the form of the ancient canons, is thus laid down by the
fathers of the third council of Toledo; that the priest
should ‘first suspend him that repented of his fault
from the communion, and make him to have often re-
course unto imposition of hands, among the rest of the
penitents: then, when he had fulfilled the time of his sa-
tisfaction, as the consideration of the priest did approve
of it, he should restore him to the communion.” And
this was a constitution of old, fathered upon the apostles:
that bishops “ should" separate those, who said they re-
pented of their sins, for a time determined according to
the proportion of their sin; and afterward receive them
being penitent, as fathers would do their children.” To
this penitential excommunication and absolution belong-
eth that saying, either of St. Ambrose or St. Augustine
(for the same discourse is attributed to them both), “ He°,
who hath truly performed his repentance, and is loosed
from that bond wherewith he was tied, and separated
from the body of Christ, and doth live well after his re-
pentance: -whensoever after his reconciliation he shall

k Cyprian. epist. 12. op. pag. 22.

' Alcuin. de divin. offic. cap. 13. in capite Jejunii.

™ Ut secundum formam canonum antiquorum dentur poenitentia, hoe est, ut
prius eum, quem sui peenitet facti, a communione suspensum, faciat inter reli~
quos peenitentes ad manus impositionem crebro recurrere; expleto autem satis-
factionis tempore, sicuti sacerdotalis contemplatio probaverit, eum communioni
restituat. Concil. Toletan. III. cap. 11.

Ἀ τοὺς ἐφ᾽ ἁμαρτίαις λέγοντας μετανοεῖν ἀφορίζειν χρόνον ὠρισμένον
κατὰ τὴν ἀναλογίαν τοῦ ἁμαρτήματος" ἔπειτα μετανοοῦντας προσλαμ-
βανέσθαι, ὡς πατέρες υἱοὺς. Constitut. apostolic. lib. 2, cap. 10.

© Qui egerit veraciter poenitentiam, et solutus fuerit a ligamento quo erat
constrictus, et a Christi corpore separatus, et bene post peenitentiam vixerit ;
post reconciliationem quandocumque defunctus fuerit, ad Dominum vadit, ad re-
quiem vadit, regno Dei non privabitur, et a populo Diaboli separabitur. Ambros.
in exhortat. ad penitent. Augustin. serm. 393. op. tom. 5. pag. 1507. et inter
Cesarii Arelat. sermones, homil. 43, et 44.

MADE BY A JESUIT IN IRELAND. 139

depart this life, he goeth to the Lord, he goeth to rest ;
he shall not be deprived of the kingdom of God, and
from the people of the devil he shall be separated.” And
that which we read in Anastasius Sinaita: ‘ Bind? him,
and till thou hast appeased God do not let him loose ;
that he be not more bound with the wrath of God; for
if thou bindest him not, there remain bonds for him that
cannot be broken. Neither do we enquire, whether the
wound were often bound ; but whether the binding
hath profited. If it have profited, although in a short
time, use it no longer. Let the measure of the
loosing be the profit of him that is bound :” and that ex-
hortation, which another maketh unto the pastors of the
Church: “ Bind’ with separation such as have sinned
after baptism, and loose them again when they have re-
pented, receiving them as brethren: for the saying is true;
Whatsoever you shall loose upon earth, shall be loosed in
heaven.”

That this authority of loosing remaineth still in the
Church, we constantly maintain against the heresy of the
Montanists’ and Novatians*, who upon this pretence
among others, that God only had power to remit sins,
took away the ministerial power of reconciling such peni-
tents as had committed heinous sins; denying that the
Church had any warrant to receive them to her commu-
nion again, and to the participation of the holy mysteries,
notwithstanding their repentance were ever so sound.

P Δῆσον οὖν αὐτὸν, καὶ ἕως ἂν ἐξιλεώσῃ τὸν θεὸν, μὴ ἀφῇς λελυμένον,
ἵνα μὴ πλέον δεθῇ τῇ τοῦ θεοῦ ὀργῇ" ἂν γὰρ μὴ δήσῃ τὰ ἄῤῥηκτα αὐτὸν
μένει δεσμὰ" ὅς. ἀλλ’ οὐδὲ γὰρ εἰ πολλάκις ἐπεδέθη τὸ τραῦμα, ζητοῦμεν,
ἀλλ᾽ ἢ ὠνησὲέ τι ὁ δεσμὸς ; εἰ μὲν ὠφέληκε καὶ ἐν χρόνῳ βραχεῖ, μηκέτι
προσκείσθω" καὶ ὕρος οὗτος ἔστω λύσεως τοῦ δεδεμένου τὸ κέρδος. Anastas.
Sinait. quest. 6.

4 δήσατε ἀφορισμῷ τοὺς μετὰ TO βάπτισμα ἁμαρτήσαντας, Kai λύσατε
αὐτοὺς πάλιν μετανοοῦντας, ὡς ἀδελφοὺς αὐτοὺς προσδεχόμενοι. ἀληθὴς
γὰρ ἔστιν ὁ λύγος: Ὅσα ἂν λύσητε ἐπι τῆς γῆς, ἔσται λελυμένα ἐν τῷ
οὐρανῷ. Homil. in illud: Quecunque ligaveritis &c. inter opera Chrysost.
tom. 9. pag. 845.

¥ Hieron. epist. 54, contra Montanum, ct lib. 2. advers. Jovinian. Tertullianus
Montanizans, in lib. de pudicitia, cap. ult.

s Ambros, lib. 1. de poenit. cap, 2, Socrat, lib. 1, hist. cap. 7, Sozom. lib, 1,
cap, 21.

140 AN ANSWER TO A CHALLENGE

Which is directly contrary to the doctrine delivered by
St. Paul, both in the general, ‘‘Ifta man be overtaken
in a fault, they who are spiritual should restore such a one
in the spirit of meekness ;” and in the particular, of the
incestuous Corinthian, who, though he had been excom-
municated for such a crime “ as" was not so much as
named amongst the Gentiles ;” yet upon his repentance
the apostle telleth the Church, that they ‘ ought” to
forgive him, and comfort him, lest he should be swal-
lowed up with overmuch sorrow.” Where that speech of
his is specially noted and pressed against the heretics by
St. Ambrose*: “ To whom ye forgive any thing, I forgive
also; for, if I forgave any thing, to whom I forgave it, for
your sakes I forgave it, in the person of Christ.” For? as
“ς in the name, and by the power of our Lord Jesus,” such
a one was delivered to Satan; so God* having given unto
him repentance, to recover himself out of the snare of the
devil, in the same name and in the same power was he to
be restored again: the ministers of reconciliation stand-
ing ‘in? Christ’s stead ;” and Christ himself being “ ἴῃ“
the midst of them that are thus gathered together in
his name,” to bind or loose in heaven whatsoever
they according to his commission shall bind or loose
on earth. And here it is to be noted, that Anasta-
sius (by some called Niczenus, by others Sinaita and An-
tiochenus), who is so eager against them which say that
confession made unto men profiteth nothing at all, con-
fesseth yet that the minister, in hearing the confession,
and instructing and correcting the sinner, doth but give
furtherance only thereby unto his repentance; but that
the pardoning of the sin is the proper work of God.
“ς For’ man” saith he, ““ cooperateth with man unto repent-

t Galat. chap. 6. ver. 1. " 1 Cor. chap. 5. ver. 1.

w 2 Cor. chap. 2. ver. 7.

x Ambros. de peenit. lib. 1. cap. 16. op. tom. 2. pag. 413.

y 2 Cor. chap. 2. ver. 10. 2 1 Cor. chap. 5. ver. 4, 5.

a 2 Tim. chap. 2. ver. 25, 26. b 2 Cor. chap. 5. ver. 20.

ἀ λνθρωπος piv yao ἀνθρώπῳ συνεργεῖ εἰς μετάνοια», καὶ ὑπηρετεῖ,

MADE BY A JESUIT IN IRELAND. 141

ance, and ministereth, and buildeth, and instructeth, and
reproveth, in things belonging unto salvation, according
to the apostle and the prophet: but God blotteth out
the sins of those that have confessed, saying: I am he
that blotteth out thine iniquities for mine own sake, and
thy sins, and will not remember them.”

There followeth now another part of the ministry of
reconciliation, consisting in the due administration of the
sacraments: which being the proper seals of the promises
of the Gospel, as the censurers are of the threats, must
therefore necessarily also have reference to the ‘ remis-
sion’ of sins.” And so, we see, the ancient fathers’ do hold
that the commission, ‘‘ Whose® sins ye remit, they are
remitted unto them, &c.” is executed by the ministers of
Christ, as well in the conferring of baptism, as in the re-
conciling of penitents: yet so in both these, and in all the
sacraments likewise of both the Testaments, that the’ mi-
nistry only is to be accounted man’s, but the power God’s.
For, as St. Augustine well observeth, ‘ it‘ is one thing to
baptize by way of ministry, another thing to baptize by
way of power. The‘ power of baptizing the Lord
retaineth to himself; the ministry he hath given to his
servants. ‘The! power of the Lord’s baptism was to pass

καὶ οἰκοδομεῖ, καὶ παιδεύει, καὶ ἐλέγχει τὰ πρὸς σωτηρίαν, κατὰ TOY ἀπόσ-
τολον καὶ τὸν προφήτην. ὁ δὲ θεὸς ἐξαλείφει τὰς ἁμαρτίας τῶν ἐξομολο-
γουμένων, λέγων" ᾿Εγώ εἰμι ὁ ἐξαλείφων τὰς ἀνομίας σου ἕνεκεν ἐμοῦ, καὶ
τὰς ἁμαρτίας σου, καὶ οὐ μὴ μνησθῶ. Anastas. quest. 6.

€ Cyprian. epist. 76. op. pag. 155. Cyrill. Alexandr. in Johann. lib. 12. cap.
56. Ambros. de penitent. lib. 1. cap. 7. Chrysost. lib. 3. de sacerdot. op. tom.
1. pag. 383. Vid. et tom. 9. pag. 845.

& John, chap. 20. ver. 23.

h Augustin. quest. in Levitic. cap, 84. Optat. lib. 5. contra Donatist. Chrysost.
in Matt. cap. 26. homil. 82. op. tom. 7. pag. 789. in 1 Cor. cap. 3. homil. 8. op.
tom. 10. pag. 66. et in 2 Tim. cap. 1. homil. 2. op. tom. 11. pag. 671.

i Aliud enim est baptizare per ministerium ; aliud baptizare per potestatem.
Augustin. in evang. Johan. tract. 5. op. tom. 3. par. 2. pag. 322.

K Sibi tenuit Dominus baptizandi potestatem ; servis ministerium ; dedit. Id.
ibid. pag. 323.

' Potestatem dominici baptismi in nullum hominem a Domino transituram,
sed ministerium plane transiturum ; potestatem a Domino in neminem ministro-
rum, ministerium et in bonos et in malos. Id. ibid.

142 AN ANSWER TO A CHALLENGE

from the Lord to no man, but the ministry was ; the power
was to be transferred from the Lord unto none of his mi-
nisters, the ministry was both unto the good and unto the
bad.” And the reason which he assigneth hereof is very
good: “ that™ the hope of the baptized might be in him,
by whom they did acknowledge themselves to have been
baptized. The Lord therefore would not have a servant
to put his hope in a servant.” And therefore those school-
men argued not much amiss, that gathered this conclusion
thence: ‘‘ It" is a matter of equal power to baptize in-
wardly, and to absolve from mortal sin. But it was not fit,
that God should communicate the power of baptizing in-
wardly unto any: lest our hope should be reposed in man.
Therefore by the same reason it was not fit, that he
should communicate the power of absolving from actual
sin unto any.” So Bernard, or whosoever was the author
of the book intituled Scala Paradisi, “ The® office of
baptizing the Lord granted unto many, but the power
and authority of remitting sins in baptism he retained unto
himself alone: whence John, by way of singularity and
differencing, said of him, He it is which baptizeth with
the Holy Ghost.” And the baptist indeed doth make a
singular difference, betwixt the conferrer of the external,
and the internal baptism, in saying: “ I? baptize with
water ; but it is he which baptizeth with the Holy Ghost.”
While John “ did® his service, God did give, who faileth
not in giving : and now, when all others do their service, the

™ Hoe noluit ideo, ut in illo spes esset baptizatorum, a quo se baptizatos agnos-
cerent. Noluit ergo servum ponere speminservo. Id. ibid.

n Paris potestatis est interius baptizare, et a culpa mortali absolvere. Sed
Deus non debuit potestatem baptizandi interius communicare; ne spes ponere-
tur in homine; Ergo pari ratione nec potestatem absolvendi ab actuali. Alex-
and, de Haies. summ. part. 4. quest. 21. memb. 1.

© Officium baptizandi Dominus concessit multis, potestatem vero et authorita-
tem in baptismo remittendi peccata sibi soli retinuit : unde Johannes antonomas-
tice et discretive de eo dixit; Hic est qui baptizat in Spiritu Sancto. Scal. Para-
dis. cap. 3. app. tom. 6. operum Augustini.

P Mark, chap. 1. ver. 8. John, chap. 1. ver. 26, 33.

4 ΠΙο operante dabat Deus, qui dando non deficit. Et nune operantibus

cunctis, humana sunt opera, sed Dei sunt munera. Optat. lib, 5. contra Do-
natist.

MADE BY A JESUIT IN IRELAND. 149

service is man’s, but the gift 15 God’s;” saith Optatus : and
Arnaldus Boneevallensis, the author of the twelve treatises
De cardinalibus operibus Christi, falsely ascribed to St. Cy-
prian, touching the sacraments in general: ‘ Forgive-
ness’ of sins, whether it be given by baptism or by other
sacraments, is properly of the Holy Ghost; and the pri-
vilege of effecting this remaineth to him alone.”

But the word of reconciliation is it, wherein the apostle®
doth especially place that “ ministry of reconciliation,”
which the Lord hath committed to his ambassadors here
upon earth, This is that sey of knowledge: which doth
both ““ opent the conscience to the confession of sin, and
include therein the grace of the healthful mystery unto
eternity ;” as Maximus Taurinensis speaketh of it. ‘This
is that powerful means, which God hath sanctified, for the
washing away of the pollution of our souls. ‘ Now" ye
are clean,” saith our Saviour to his apostles, “ through the
word which I have spoken unto you.” And whereas
every transgressor is “ holden” with the cords of his own
sins,” the apostles, according to the commission given
unto them by their Master, that ““ whatsoever they should
loose on earth, should be loosed in heaven,” did loose those
cords ‘‘ by the word of God, and the testimonies of the scrip-
tures, and exhortation unto virtues :” as saith St. Hierome*.
Thus likewise doth St. Ambrose note, that “ sins’ are

* Remissio peccatorum, sive per baptismum sive per alia sacramenta donetur,
proprie Spiritus Sancti est; et ipsi soli hujus efficientiz privilegium manet.
Arnald. abbas Bonzevallis, tract. de baptismo Christi.

5. 2 Cor. chap. 5. ver. 18, 19.

© Clavis, que et conscientiam ad confessionem peccati aperit, et gratiam ad
zeternitatem mysterii salutaris includit. Maxim. Taurin. de natali Petri et Pauli,
hom. 5.

ἃ Joh. cap. 15. ver. 13, Vid. Ephes. cap. 5. ver. 26. et Augustin. in evang.
Johann. tract. 80.

W Prov. chap. 5. ver. 22.

* Funibus peccatorum suorum unusquisque constringitur. Quos funes atque
vincula solvere possunt et apostoli; imitantes magistrum suum, qui eis dixerat,
Quezcunque solveritis super terram, erunt soluta et in ceelo. Solvunt autem eos
apostoli sermone Dei, et testimoniis scripturarum, et exhortatione virtutum.
Hieronym. lib. 6. comment. in Esai. cap. 14.

Y Remittuntur peceata per Dei verbum, cujus Levites interpres et quidam ex-
ecutor est. Ambros. de Abel et Cain, lib, 2. cap. 4. op. tom, 1. pag, 212.

144 AN ANSWER TO A CHALLENGE

remitted by the word of God, whereof the levite was an
interpreter and a kind of an executor:” and in that re-
spect concludeth, that “ the? levite was a minister of this
remission. As the Jewish scribes therefore, by “ taking*
away the key of knowledge, did shut up the kingdom of
heaven against men :” so every” scribe which is instructed
unto the kingdom of heaven, by opening* unto his hearers
the door of faith, doth as it were unlock that kingdom un-
to them; being the instrument of God herein ‘ to‘ open
men’s eyes, and to turn them from darkness to light, and
from the power of Satan unto God ; that they may receive
forgiveness of sins, and inheritance among them which are
sanctified by faith in Christ.” And here are we to under-
stand, that the ministers of Christ, by applying the word
of God unto the consciences of men both in public and
in private, do discharge that part of their function which
concerneth forgiveness of sins; partly operatively, partly
declaratively. Operatively: inasmuch as God is pleased
to use their preaching of the Gospel as a means of con-
ferring® his Spirit upon the sons of men, of begetting'
them in Christ, and of working? faith and repentance in
them ; whereby the remission of sins is obtained. ‘Thus
John, ‘ preaching’ the baptism of repentance for the
remission of sins,” and teaching “ the! people, that
they should believe on him which should come after
him, that is, on Christ Jesus”; is said to “ turn‘ many
of the children of Israel to the Lord their God, and
the disobedient to the wisdom of the just,” by “ giving’
knowledge of salvation to God’s people, unto the re-
mission of their sins.” Not because he had properly any

z Levites igitur minister remissionis est. Id. ibid.
ἃ Luke, chap. 11. ver.52. compared with Matt. chap. 23. ver. 13.
b Matt. chap. 13. ver. 52. ὁ Acts, chap. 14. ver. 27.
Acts, chap. 26. ver. 18.
€ Acts, chap. 10. ver. 44. Gal. chap. 3. ver. 2. 2 Cor. chap. 3. ver. 6.
f 1 Cor. chap. 4. ver. 15. Gal. chap. 4. ver. 19.
s Rom. chap. 10.ver. 17, John, chap. 17. ver. 20. 1 Cor. chap. 3. ver. 5,
Acts, chap. 14. ver. 27. et chap. 26. ver. 18, 20.
h Mark, chap. 1. ver. 4. i Acts, chap. 19. ver. 4.
k Luke, chap. 1. ver. 16, 17. 1 Tbid. ver. 77.

MADE BY A JESUIT IN IRELAND, 145

power given him to turn men’s hearts, and to work faith
and repentance for forgiveness of sins when and where he
thought good ; but because he was trusted with the mi-
nistry of the word™ of God’s grace, which is able to con-
vert and quicken men’s souls, and to give them an inheri-
tance among all them which are sanctified: by the power-
ful application of which word, “ he® who converteth the
sinner from the error of his way,” is said to “ save a soul
from death, and to hide a multitude of sins.” For howso-
ever, in true propriety, the® covering of sins, the saving
from death, and turning of men from their iniquities, is a
privilege peculiar to the Lord our God; unto whom
alone it appertaineth to “reconcile? the world to himself,
by not imputing their sins unto them:” yet, inasmuch as
he hath committed unto his ambassadors the ““ word’ of
reconciliation,” they, in performing that work of their mi-
nistry, may be as rightly said to be employed in reconciling
men unto God, and procuring remission of their sins ; as
they are said to “ deliver’ a man from going down into the
pit,” when they “declare unto him his righteousness :”
and to “‘save® their hearers,” when they “ preachtunto
them the Gospel, by which they are saved.”

For as the word itself, which they speak, is said to be
* their" word,” which yet “ is” in truth the word of God :”
so the work, which is effectually wrought by that word in
them that believe, is said to be their work, though in truth
it be the proper work of God. And as they that believe
by their word are said to be “ their* epistle”, that is to say,
‘the epistle of Christ ministered by them,” as it is ex-
pounded in the verse following ; in like manner, forgive-

™ Acts, chap. 20. ver. 32. Psalm 19. ver. 7. and 119. ver. 50, 93.

n James, chap. 5. ver. 20.

° Rom. chap. 4. ver.6, 7. Jerem. chap. 31. ver.18. Revel. chap. 1. ver. 18.
1 Thess. chap. 1. ver. 10. Acts, chap. 3. ver. 26. Matt. chap. 1. ver. 21.

P 2 Cor. chap. 5. ver. 19. 4 Ibid.

τ Job, chap. 33. ver. 23, 24. 5 1 Tim. chap. 4. ver. 16.

ὉΠ 1 Cor. chap. 15. ver. 1,2. Acts, chap. 11. ver. 14.

“ John, chap. 17. ver. 20. Ὑ 1 Thess. chap. 2. ver. 13,

Χ 2 Cor. chap. 3. ver. 2.
VOL, ΠῚ. L

146 AN ANSWER TO A CHALLENGE

ness of sins, and those other great graces that appertain to
the believers, may be said to be their work, that is to say,
the work of Christ ministered by them. For in very deed,
as Optatus speaketh in the matter of baptism, ‘ not’ the
minister, but the faith of the believer, and the Trinity, do
bring these things unto every man.” And where the
preaching of the gospel doth prove ‘the? power of God
unto salvation;” only the weakness of the external minis-
try must be ascribed to men, but “ the* excellency of the
power” must ever be acknowledged to be of God, and not
of them: “neither? he that planteth,” being here “ any
thing, neither he that watereth, but God that giveth the
increase.” For howsoever, in respect of the former, such
as take pains in the Lord’s husbandry may be accounted
Θεοῦ συνεργοὶ, as the apostle termeth them, ‘ labourers®
together with God,” though that little piece of service it-
self also be not performed by their own strength, but
* according’ to the grace of God which is given un-
to them:” yet ‘ {παι which followeth, of giving the in-
crease, God effecteth not by them, but by himself. This”,
saith St. Augustine, “ exceedeth the lowliness of man, this
exceedeth the sublimity of angels; neither appertaineth
unto any but unto the husbandman the Trinity.”

Now as the Spirit of God doth not only work diversi-
ties of graces in us, “ distributing’ to every man severally
as he will;” but also maketh us to “ know® the things
that are freely given to us of God:” so the ministers of
the New Testament, being “ made? able ministers of the
same Spirit, are not only ordained to be God’s instruments

y Has res unicuique, non ejusdem rei operarius, sed credentis fides et Trinitas
prestat. Optat. lib. 5. contra Donatist.

z Rom. chap, 1. ver. 16. 1 Cor. chap. 1. ver. 18.

a 2 Cor. chap. 4. ver. 7. b 1 Cor. chap. 3. ver. 7.

€ 1 Cor. chap. 3. ver. 9. ἃ Tbid. ver. 10.

© Jam vero quod sequitur, Sed Deus incrementum dedit, non per illos sed
per seipsum facit. Excedit hoc humanam humilitatem, excedit angelicam sub-
limitatem ; nec omnino pertinet nisi ad agricolam Trinitatem. Augustin. in
evangel. Johann. tract. 80. op. tom. 3. par. 2. pag. 702.

f 1 Cor. chap. 12. ver. 11. ¢ Ibid. chap. 2. ver. 12.

h 1 Cor. chap. 3. ver. 6.

MADE BY A JESUIT IN IRELAND. 147

to work faith and repentance in men, for the obtaining of
remission of sins, but also to declare God’s pleasure unto
such as believe and repent, and in his name to certify
them, and give assurance to their consciences, that their
sins are forgiven, they having “ received’ this ministry of
the Lord Jesus, to testify the gospel of the grace
of God;” and so by their function being appointed to be
witnesses, rather than conferrers, of that grace. Yor it is
here with them in the loosing, as it is in the binding part
of their ministry; where they are brought in, like unto
those seven angels in the book of the Revelation, which
‘‘ your out the vials of the wrath of God upon the earth ;”
having ‘ vengeance! ready against all disobedience,” and.
acharge from God, to ‘ cast™ men out of his sight :” not
because they are properly the avengers, for that title”
God challengeth unto himself; or that vengeance did any
way appertain unto them, for it is written, “ΚΝ Vengeance?
is mine, I will repay, saith the Lord:” but because they
were the denouncers, not the inflicters, of this vengeance.
So, though it be the Lord that “ speaketh? concerning a
nation, to pluck up, and to pull down, and to destroy,”
or on the other side, “" to build and to plant it;” yet he,
in whose mouth God put those words of his, is said to
be set by him “ over‘ the nations, and over the kingdoms,
to root out, and to pull down, and to destroy, and to
throw down, to build, and to plant:” as if he himself were
a doer of those great matters, who was only ““ ordained*
to be a prophet unto the nations,” to speak the things unto
them which God had commanded him. Thus likewise
in the thirteenth of Leviticus, where the laws are set down
that concern the leprosy, which was a type of the pollu-
tion of sin, we meet often with these speeches: ‘ The®

i Acts, chap. 20. ver. 24. k Rev. chap. 16. ver. 1.

1 2 Cor. chap. 10. ver. 6. m Jerem. chap. 15. ver. 1.

n Psalm, 94. ver. 1.

ο Rom. chap. 12. ver. 19. Heb. chap. 10. ver. 30.

P Jerem. chap. 18. ver. 7, 9. 4 Jerem. chap. 1. ver. 9, 10.
τ Jerem. chap. 1. ver. 5, 7.

"ἸΠ2Π “ΠῚ καὶ καθαριεῖ αὐτὸν ὁ ἱερεὺς.

148 AN ANSWER TO A CHALLENGE

priest shall cleanse him,” and, “" Thet priest shall pollute
him:” and® “ The priest with pollution shall pollute
him:” “ not*”, saith St. Hierome, “ that he is the author of
the pollution, but that he declareth him to be polluted,
who before did seem unto many to have been clean.”
Whereupon the master of the sentences, following herein
St. Hierome, and being afterwards therein followed
himself by many others, observeth, that “ in* remit-
ting or retaining sins, the priests of the gospel have
that right and office, which the legal priests had of old
under the law in curing of the lepers. These there-
fore” saith he, “‘ forgive sins or retain them, whilst they
shew and declare that they are forgiven or retained by
God. For the priests put the name of the Lord upon the
children of Israel, but-it was he himself that blessed them,
as itis read in Numbers.” The place, that he hath re-
‘ference unto, is in the sixth chapter of that book, where
the priests are commanded to bless the people, by saying
unto them, “‘ The Lord bless thee,” &c. and then it fol-
loweth, in the last verse of that chapter, “ So they shall
put my name upon the children of Israel, and I will biess
them.”

Neither do we grant hereupon, as the adversary’ falsely
chargeth us, that ‘‘ a layman, yea or a woman, or a child,
or any infidel, or the devil (the father of all calumniators
and liars) ora parrot likewise, if he be taught the words,
may as well absolve as the priest ;” as if the speech were
all the thing that here were to be considered, and not the

Σ JID ININD) καὶ μιανεῖ αὐτὸν ὁ ἱερεύς.
" in the 44th verse, ἹΓΠ21 WIND? NOD μιάνσει μιανεῖ αὐτὸν ὁ ἱερεὺς.

* Contaminatione contaminabit eum, haud dubium quin sacerdos ; non quo
contaminationis author sit, sed quo ostendat eum contaminatum, qui prius
mundus plurimis videbatur. Hieron. lib. 7. in Esai. cap. 28. op. tom. 3. pag. 203.

x In remittendis vel in retinendis culpis, id juris et officii habent evangelici
sacerdotes, quod olim habebant sub lege legales in curandis leprosis. Hi ergo
peccata dimittunt vel retinent, dum dimissa a Deo vel retenta indicant et
ostendunt. Ponunt enim sacerdotes nomen Domini super filios Israel, sed
ipse benedixit; sicut legitur in Numeris. Petr. Lombard. lib. 4. sentent. dist.
14. f.

¥ Bellarmin. de peenitent. lib. 3. cap. 2. sec. ult.

MADE BY A JESUIT IN IRELAND. 149

power: where we are taught, that “ the? kingdom of God
is not in word, but in power.” Indeed if the priests by
their office brought nothing with them but the ministry of
the bare letter, a parrot peradventure might be taught to
sound that letter as well as they: but we believe, that
** God? hath made them able ministers of the New Testa-
ment, not of the letter, but of the spirit ;’ and that the
gospel ministered by them “ cometh? unto us not in word
only, but also in power, and in the Holy Ghost, and in
much assurance.” For God hath added a special beauty
to ‘ the® feet of them that preach the gospel of peace ;”
that, howsoever others may bring glad tidings of good
things to the penitent sinner as truly as they do, yet nei-
ther can they do it with the same authority, neither is it to
be expected that they should do it with such power, such
assurance, and such full satisfaction to the afflicted con-
science. ‘The speech of every Christian, we know, should
be employed “ to’ the use of edifying, that it may minis-
ter grace unto the hearers:” and a private brother in his
place may deliver sound doctrine, reprehend vice, exhort
to righteousness, very commendably: yet hath the Lord,
notwithstanding all this, for the necessary use of his
Church, appointed public officers to do the same things,
and hath given unto them a peculiar ‘“‘ power® for edifica-
tion,’ wherein they may boast above others; and in the
due execution whereof God is pleased to make them in-
struments of ministering a more plentiful measure of grace
unto their hearers, than may be ordinarily looked for
from others. ‘These men are appointed to be of God’s high
commission ; and therefore they may ‘ speak‘ and exhort,
and rebuke with all authority :” they are God’s ‘ angels*”
and ‘* ambassadors" for Christ ;” and therefore in deliver-

2 1 Cor. chap. 4. ver. 19, 20.

ἃ 2 Cor. chap. 3. ver. 6. b 1 Thess... chap. 1. ver. 5.
¢ Rom. chap. 10. ver. 15. 4 Ephes. chap. 4. ver. 29.
ε 2 Cor. chap. 10. ver. 8. and chap. 18. ver. 10.

f Tit. chap. 2. ver. 15. § Rev. chap. 1. ver. 20.
h 2 Cor. chap. 5. ver. 20.

150 AN ANSWER TO A CHALLENGE

ing their message are to be “ receivedi as an angel of
God; yea, as Christ Jesus.” That look how the prophet
Isaiah was comforted, when the angel said unto him,
** Thine‘ iniquity is taken away, and thy sin purged ;”
and the poor woman in the gospel, when Jesus said unto
her, “ Thy! sins are forgiven.” The like consolation doth
the distressed sinner receive from the mouth of the mi-
nister, when he hath compared the truth of God’s word,
faithfully delivered by him, with the work of God’s grace
in his own heart, according to that of Elihu, “ If™ there
be an angel (or a messenger) with him, an interpreter, one
of a thousand, to declare unto man his righteousness ;
then will God have mercy upon him, and say, Deliver
him from going down to the pit, I have received a recon-
ciliation.” For as it is the office of this messenger and
imterpreter, to ‘‘ pray" us in Christ’s stead, that we. would
be reconciled to God;” so, when we have listened unto
this motion, and submitted ourselves to the gospel of
peace, it is a part of his office likewise to declare unto us,
in Christ’s stead, that we are reconciled to God, and * in®
him Christ himself must be acknowledged to speak, who
to us-ward by this means “ is not weak, but is mighty in
HBs:

But our new masters will not content themselves with
such a ministerial power of forgiving sins, as hath been
spoken of; unless we yield that they have authority so to
do properly, directly, and absolutely: that is, unless we
acknowledge that their high priest sitteth in the temple
of God as God, and all his creatures as so many demi-
gods under him. For we must? say, if we will be drunk
with the drunken, ‘ that in this high priest there is the
fulness of all graces; because he alone giveth a full indul-

i Gal. chap. 4. ver. 14. k Tsaiah, chap. 6. ver. 7.
1 Luke, chap. 7. ver. 48. m Job, chap. 33. ver. 23, 24.
ἢ 2 Cor. chap. 5. ver. 20. © Ibid. chap. 13. ver. 3.

P Oportet dicere, in summo pontifice esse plenitudinem omnium gratiarum ;
quia ipse solus confert plenam indulgentiam omnium peccatorum: ut competat
5101, quod de primo principe Domino dicimus; Quia de plenitudine ejus nos
omnes accepimus. De regimine principum, lib. 3. cap, 10. inter opuscula
Thome, num. 20.

MADE BY A JESUIT IN IRELAND. 15]

gence of all sins: that this may agree unto him, which we
say of the chief prince our Lord, that Of his fulness all
we have received.” Nay we must acknowledge, that the
meanest in the whole army of priests, that followeth this
king of pride, hath such fulness of power derived unto
him, for the opening and shutting of heaven before men,
that ‘‘ forgiveness’ is denied to them, whom the priest will
not forgive ;’ and his absolution on the other side is a
sacramental act, which conferreth grace by the work
wrought, that is, as they expound it, ‘ actively’, and im-
mediately, and instrumentally effecteth the grace of justi-
fication” in such as receive it: that, ‘* as’ the wind doth
extinguish the fire, and dispel the clouds; so doth the
priest’s absolution scatter sins, and make them to vanish
away:” the sinner being thereby immediately acquitted
before God ; howsoever that sound conversion of heart be
wanting in him, which otherwise would be requisite. For
a conditional* absolution, upon such terms as these, “ If
thou dost believe and repent as thou oughtest to do,” is,
in these men’s judgment, to no purpose, and can give no
security to the penitent; seeing it dependeth upon an
uncertain condition. Have we not then just cause to say
unto them, as Optatus" did unto the Donatists, ‘‘ Nolite
vobis Majestatis dominium vendicare: intrude not upon
the royal prerogative of our Lord and Master ?” No man
may challenge this absolute power of the keys, but ‘ he”
that hath the key of David, that openeth and no man
shutteth, and shutteth and no man openeth;” he to whom
‘‘ the* Father hath given power over all flesh,” yea, ‘ allY
power in heaven and in earth ;” even the eternal Son of God,

4 Negatur remissio illis, quibus noluerint sacerdotes remittere. Bellarm. de
peenit. lib. 3. cap. 2.

© Active, et proxime, atque instrumentaliter efficit gratiam justificationis. Id.
de sacrament. in genere, lib. 2. cap. 1.

5. Ut flatus extinguit ignem, et dissipat nebulas ; sic etiam absolutio sacerdo-
tis peccata dispergit, et evanescere facit. Id. de peenitent. lib. 3. cap. 2.

τ Id. ibid. sec. penult. “ Optat. lib. 5. cap. 7.

W Rey. chap. 3. ver. 7. x John, chap. 17. ver, 2.

Y Matt. chap. 28. ver. 18.

152 AN ANSWER TO A CHALLENGE

who hath in his hands «‘ the? keys of death,” and is able to
**quicken* whom he will.”

The ministers of the gospel may not meddle with the
matter of sovereignty, and think that they have power to
proclaim war or conclude peace betwixt God and man,
according to their own discretion: they must remember
that they are “ ambassadors? for Christ,” and therefore in
this treaty are to proceed according to the instructions
which they have received from their Sovereign ; which if
they do transgress, they go beyond their commission:
therein they do not πρεσβεύειν but παραπρεσβεύειν, and
their authority for so much is plainly void. The bishop,
saith St. Gregory, and the fathers in the council of Aquis-
gran following him, ‘“ in* loosing and binding those that
are under his charge, doth follow oftentimes the motions
of his own will, and not the merit of the causes. Whence
it cometh to pass, that he depriveth himself of this power
of binding and loosing, who doth exercise the same ac-
cording to his own will; and not according to the manners
of them which be subject unto him:” that is to say, he
maketh himself worthy to be deprived of that power,
which he hath thus abused; as the master‘ of the sen-
tences, and Semeca® in his gloss upon Gratian, would
have St. Gregory’s meaning to be expounded: and pro
tanto, as hath been said, actually voideth himself of this
power; this unrighteous judgment of his given upon earth
being no ways ratified, but absolutely disannulled, in the
court of heaven. For, he who by his office is appointed to
be a minister of “ the’ word of truth,” hath no power

z Rev. chap. 1. ver. 18.

a John, chap. 5. ver. 21. b 2 Cor. chap. 5. ver. 20.

© Sepe, in solvendis ac ligandis subditis, suze voluntatis motus, non autem cau-
sarum merita sequitur. Unde fit, ut ipsa hac ligandi et solvendi potestate se pri-
vet ; qui hanc pro suis voluntatibus, et non pro subjectorum moribus, exercet.
Greg. in evangel. hom. 26. op. tom. 2. pag. 1555. concil. Aquisgran. sub Lu-
dovico Pio, cap. 37.

4 Qui indignos ligat vel solvit : propria potestate se privat : id est, dignum pri-
vatione se facit. Petr. Lombard. lib. 4. sentent. dist. 18. c.

e Privat, id est, meretur privari. Jo. Semeca, gloss. Grat. cans. 11. quest. ὃ.
eap. 60. Ipse ligandi.

! Ephes. chap. 1. ver. 13. James, chap. 1. ver. 18.

MADE BY A JESUIT IN IRELAND. 153

given him to ‘ do’ any thing against the truth, but for the
truth :” neither is it to be imagined, that the sentence of
man, who is subject to deceive and be deceived, should
any ways prejudice the sentence of God, whose judgment"
we know to be always according to the truth. ‘Therefore
doth Pacianus, in the end of his first epistle to Symproni-
anus the Novatian, shew that at that time absolution was
not' so easily given unto penitents, as now-a-days it is: but
‘* with‘ great pondering of the matter, and with great de-
liberation, after many sighs and shedding of tears, after
the prayers of the whole Church, pardon was so not de-
nied unto true repentance, that, Christ being to judge, no
man should prejudge him;” and a little before, speaking
of the bishop by whose ministry this was done, ‘ He!
shall give an account (saith he) if he have done any thing
amiss, or if he have judged corruptly and wickedly. Nei-
ther is there any prejudice done unto God, whereby he
might not undo the works of this evil builder: but in the
mean time, if that administration of his be godly, he conti-
nueth a helper of the works of God.” Wherein he doth
but tread in the steps of St. Cyprian, who, at the first
rising of the Novatian heresy, wrote in the same manner
unto Antonianus. ““ We™ donot prejudice the Lord that
is to judge, but that he, if he find the repentance of the
sinner to be full and just, may then ratify that which

£ 2 Cor. chap. 13. ver. 8. h Rom. chap. 2. ver. 2.

i Scio, frater, hanc ipsam pcenitentiz veniam non passim omnibus dari, &c.
Pacian. epist. 1.

k Magno pondere magnoque libramine, post multos gemitus effusionemque
lachrymarum, post totius Ecclesiz preces, ita veniam vere poenitentize non ne-
gari, ut judicaturo Christo nemo przjudicet. Ibid.

1 Reddet quidem ille rationem, si quid perperam fecerit, vel si corrupte et
impie judicarit. Nec prajudicatur Deo, quo minus mali zdificatoris opera re-
scindat: interea, si piailla administratio est, adjutor Dei operum perseverat. Id.
ibid.

m Neque enim prejudicamus Domino judicaturo, quo minus, si poenitentiam
plenam et justam peccatoris invenerit, tunc ratum faciat quod a nobis fuerit hic
statutum: si vero nos aliquis peenitentiz simulatione deluserit, Deus, qui non
deridetur, et qui cor hominis intuetur, de his quz nos minus perspeximus judi-
cet, et servorum suorum sententiam Dominus emendet. Cypr. epist. 52. op.
pag. 71.

154: AN ANSWER TO A CHALLENGE

shall be here ordained by us: but if any one do deceive us
with the semblance of repentance, God, who is not
mocked, and who beholdeth the heart of man, may judge
of those things which we did not well discern, and the
Lord may amend the sentence of the servants.”
Hereupon St. Hierome, expounding those words “ It"
may be God will pardon thy sins,” reproveth those men
of great rashness, that are so peremptory and absolute in
their absolutions. ‘‘ When® blessed Daniel (saith he) who
knew things to come, doth doubt of the sentence of God,
they do a rash deed, that boldly promise pardon unto
sinners.” St. Basil also resolveth us, that ‘“ the? power
of forgiving is not given absolutely; but upon the obedi-
ence of the penitent, and his consent with him that hath
the care of his soul.” For it is in loosing, as it is in
binding. ‘ Thou‘ hast begun to esteem thy brother as a
publican,” saith St. Augustine: ‘* thou bindest him upon
earth. But look that thou bindest him justly. For unjust
bonds justice doth break.” So, when the priest saith “I
absolve thee,” Maldonat confesseth that he meaneth no
more thereby but, ‘“‘ As' much as in me lieth, I absolve
thee:” and Suarez acknowledgeth, that it implicitly
includeth this condition, ‘‘ Unless* the receiver put
some impediment ;” for which he allegeth the authority of
Hugot de St. Victoire, affirming, ‘ that" this form doth

" Daniel, chap. 4. ver. 24.

° Cum beatus Daniel, prescius futurorum, de sententia Dei dubitet: rem te-
merariam faciunt, qui audacter peccatoribus indulgentiam pollicentur. Hiero-
nym. in Daniel. cap. 4. op. tom. 3. pag. 1090.

P ‘H ἐξουσία τοῦ ἀφιέναι οὐκ ἀπολύτως δέδοται, ἀλλ᾽ ἐν ὑπακοῇ τοῦ με-
τανοοῦντος, καὶ συμφωνίᾳ πρὸς τὸν ἐπιμελούμενον αὐτοῦ τῆς ψυχῆς.
Basil. regul. brevior. qu. 15. op. tom, 2. pag. 419.

4 Ceepisti habere fratrem tuum tanquam publicanum : ligas illum in terra.
Sed ut juste alliges, vide. Nam injusta vincula dirumpit justitia. Augustin. de
verbis Domini, serm. 82. op. tom. 5. pag. 442.

τ Quantum in me est, ego te absolvo. Maldonat. tom. 2. de penitent. part.
3. thes. 5.

s Nisi suscipiens obicem ponat. Fr. Suarez. in Thom. tom. 4. disp. 19. sec.
2. num. 20.

Ὁ 110. 2. de sacramentis, pag. 14. sec. 8.

" Hance formam magis significare virtutem suam, quam eventum. Hugo.

MADE BY A JESUIT IN IRELAND. 155

rather signify the power and virtue, than the event” of the
absolution. And therefore doth the master of the sen-
tences rightly observe, that ‘* God’ doth not evermore
follow the judgment of the Church: which sometimes
judgeth by surreption and ignorance ; whereas God doth
always judge according to the truth.” So the priests
** sometimes” declare men to be loosed or bound, who are
not so before God: with the penalty of satisfaction or ex-
communication they sometimes bind such as are unworthy,
or loose them; they admit them that be unworthy to the
sacraments, and put back them that be worthy to be
admitted.” That saying therefore of Christ must be un-
derstood to be verified in them, saith he, ‘‘ whose merits
do require that they should be loosed or bound. For
then is the sentence of the priest approved and confirmed
by the judgment of God and the whole court of heaven;
when it doth proceed with that discretion, that the merits
of them who be dealt withal do not contradict the same :
whomsoever therefore they do loose or bind, using the
key of discretion according to the parties’ merits, they are
loosed or bound in heaven, that is to say, with God: be-
cause the sentence of the priest, proceeding ia this man-
ner, is approved and confirmed by divine judgment.”
Thus far the master of the sentences: who is followed
herein by the rest of the schoolmen; who generally agree,
that the power of binding and loosing, committed to the
ministers of the Church, is not absolute, but must be li-
mited with Clave non errante, as being then only of force

ἡ Ita et hic aperte ostenditur, quod non semper sequitur Deus Ecclesiz judi-
cium ; que per surreptionem et ignorantiam interdum judicat ; Deus autem sem-
per judicat secundum veritatem. Petr. Lombard. sentent. lib. 4. distinct. 18. f.

w Aliquando enim ostendunt solutos vel ligatos, qui ita nonsunt apud Deum :
et peena satisfactionis vel excommunicationis interdum indignos ligant vel sol-
vunt; et indignos sacramentis admittunt, et dignos admitti arcent. Sed intelli-
gendum est hoc in illis, quorum merita solvi vel ligari postulant. Tune enim
sententia sacerdotis judicio Dei et totius ccelestis curize approbatur et confirmatur ;
cum ita ex discretione procedit, ut reorum merita non contradicant. Quoscun-
que ergo solvunt vel ligant, adhibentes clavem discretionis reorum meritis, sol-
vuntur vel ligantur in ceelis, id est, apud Deum: quia divino judicio sacerdotis
sententia sic progressa approbatur et confirmatur. Id, ibid. h. Vid. Gabriel Biel,
in eand, distinct. 18, quest. 1. lit, b.

156 AN ANSWER TO A CHALLENGE

when* matters are carried with right judgment, and no
error is committed in the use of the keys.

Our Saviour therefore must still have the privilege re-
served unto him, of being the absolute Lord over his own
house : it is sufficient for his officers that they be esteemed
as Moses was, ‘ faithfuly in all his house as servants.”
The place wherein they serve is a steward’s place: and
the apostle telleth them, that “ it* is required in stewards,
that the man be found faithful.” They may not therefore
carry themselves in their office, as the unjust* steward did,
and presume to strike out their master’s debt without his
direction, and contrary to his liking. Now we know that
our Lord hath given no authority unto his stewards, to
grant an acquittance unto any of his debtors, that bring
not unfeigned faith and repentance with them. “ Neither?
angel nor archangel can: neither yet the Lord himself,
who alone can say, I am with you, when we have sinned,
doth release us, unless we bring repentance with us :”
saith St. Ambrose ; and Eligius bishop of Noyon, in his
sermon unto the penitents, ‘‘ Before® all things it is ne-
cessary you should know, that, howsoever you desire to
receive the imposition of our hands, yet you cannot obtain
the absolution of your sins, before the divine piety shall
vouchsafe to absolve you by the grace of compunction.”
To think therefore that it lieth in the power of any priest
truly to absolve a man from his sins, without implying the
condition of his believing and repenting as he ought to do,
is both presumption and madness in the highest degree.

xX Quod in terra sacerdos, clave non errante, et recto judicio procedens, retinet,
nec dimittit, Deus etiam in ccelo retinet, nec dimittit. Tolet. comment. in
Johann. cap. 20.

y Heb. chap. 10. ver. 5, 6. 2 1 Cor. chap. 4. ver. 2.

a Luke, chap. 16. ver. 6, 7, 8.

b Nec angelus potest, nec archangelus: Dominus ipse, qui solus potest dicere :
Ego vobiscum sum, si peccaverimus, nisi poenitentiam deferentibus non relaxat.
Ambr. epist. 28. ad Theodosium imp. op. tom. 2. pag. 999.

¢ Ante omnia autem vobis scire necesse est ; quia licet impositionem manuum
nostrarum accipere cupiatis, tamen absolutionem peccatorum vestrorum conse-
qui non potestis, antequam per compunctionis gratiam Divina pietas vos absol-
vere dignabitur. Eligius Noviomens. homil. 11, tom. 7. biblioth. patr. pag.
248. edit. Colon.

MADE BY A JESUIT IN IRELAND. 157

Neither dareth cardinal Bellarmine, who censureth this
conditional absolution in us for idle and superfluous, when
he hath considered better of the matter, assume unto
himself, or communicate unto his brethren, the power of
giving an absolute one. For he is driven to confess, with
others of his fellows, that when the priest ‘ saith“, I ab-
solve thee, he doth not affirm that he doth absolve abso-
lutely ; as not being ignorant, that it may many ways
come to pass that he doth not absolve, although he pro-
nounce those words: namely, if he, who seemeth to receive
this sacrament (for so they call it), peradventure hath no
intention to receive it, or is not rightly disposed, or putteth
some block in the way. ‘Therefore the minister (saith he)
signifieth nothing else by those words, but that he, as
much as in him lieth, conferreth the sacrament of recon-
ciliation or absolution; which in a man rightly disposed
hath virtue to forgive all his sins.”

Now that contrition is at all times necessarily required
for obtaining remission of sins and justification, is a matter
determined by the fathers of Trent®*. But mark yet the
mystery. ‘They equivocate with us in the term of contri-
tion: and make a distinction thereof into perfect and im-
perfect. The former of these is contrition properly: the
latter they call attrition; which, howsoever in itself it be
not true contrition, yet, whenthe priest with his power of
forgiving sins interposeth himself in the business, they
tell us that “ attrition’ by virtue of the keys is made con-
trition:” that is to say, that a sorrow arising from a ser-
vile fear of punishment, and such a fruitless repentance®

4 Nam qui dicit, Ego te baptizo, vel absolvo, non affirmat se absolute bap-
tizare vel absolvere, cum nonignoret multis modis fieri pesse, ut neque baptizet,
neque absolvyat, licet ea verba pronunciet: nimirum si is, qui sacramentum susci-
pere videtur, forte non habeat suscipiendi intentionem, vel non sit rite dispositus,
aut obicem ponat. Igitur minister illis verbis nihil aliud significat, nisi se, quod
in se est, sacramentum reconciliationis vel absolutionis impendere, quod vim
habet in homine disposito peccata omnia dimittendi. Bellarmin, de pcenitent.
lib. 2. cap. 14. sec. penult.

€ Concil. Tridentin. sess. 14. cap. 4.

f Attritio virtute clavium fit contritio. Romani correctores gloss. Gratiani,
De peenitent. distinct. 1. in principio : et alii passim,

& Matt. chap. 27. ver.. 3, 4, 5.

158 AN ANSWER TO A CHALLENGE

as the reprobate may carry with them to hell, by virtue of,
the priest’s absolution, is made so fruitful, that it shall
serve the turn for obtaining forgiveness of sins, as if it had
been that ‘ godly’ sorrow, which worketh repentance to
salvation not to be repented of.” By which spiritual co-
zenage many poor souls are most miserably deluded, while
they persuade themselves, that, upon the receipt of the
priest’s acquittance upon this carnal sorrow of theirs, all
scores are cleared until that day; and then, beginning
upon a new reckoning, they sin and confess, confess and
sin afresh, and tread this round so long, till they put off
all thought of saving repentance; and so, the blind’ follow-
ing the blind, both at last fall into the pit.

ςς Eyilk and wicked, carnal, natural, and devilish men,”
saith St. Augustine, ‘ imagine those things to be given
unto them by their seducers; which are only the gifts of
God, whether sacraments, or any other spiritual works
concerning their present salvation.” But such as are thus
seduced may do well to listen a little to this grave admo-
nition of St. Cyprian: “ Let! no man deceive, let no man
beguile himself: it is the Lord alone that can shew mercy.
He alone can grant pardon to the sins committed against
him, who did himself bear our sins, who suffered grief for
us, whom God did deliver for our sins. Man cannot be
greater than God; neither can the servant by his indul-
gence remit or pardon that which by heinous trespass is
committed against the Lord; lest to him that is fallen this
yet be added as a further crime, if he be ignorant of that
which is said, Cursed is the man that putteth his trust in

h 2 Cor. chap. 7. ver. 10. i Matt. chap. 15. ver, 14.

k Mali et facinorosi, carnales, animales, diabolici, a seductoribus suis sibi dari
arbitrantur, que non nis! munera Dei sunt, sive sacramenta, sive spirituales
aliquas operationes, circa presentem salutem., Augustin. de baptism. contra
Donatist. lib. 3. cap. ult.

1 Nemo se fallat, nemo se decipiat: solus Dominus misereri potest. Veniam
peccatis, qu in ipsum commissa sunt, solus potest ille largiri, qui peccata nos-
tra portavit; qui pro nobis doluit, quem Deus tradidit pro peccatis nostris.
Homo Deo esse non potest major; nec remittere aut donare indulgentia sua
servus potest, quod in Dominum delicto graviore commissum est: ne adhuc
lapso et hoc accedat ad crimen, si nesciat esse pradictum ; Maledictus homo
qui spem habet in homine. Cyprian, de lapsis, op. pag. 185.

MADE BY A JESUIT IN IRELAND. 159

man.” Whereupon St. Augustine sticketh not to say, that
good ministers do consider that “ they™ are but ministers ;
they would not be held for judges, they abhor that any
trust should be put in them :” and that the power of re-
mitting and retaining sins is committed unto the Church,
to be dispensed therein, “ not" according to the arbitra-
ment of man, but according to the arbitrament of God.”
Whereas our adversaries lay the foundation of their Babel
upon another ground: that ‘ Christ? hath appointed
priests to be judges upon earth with such power, that
none falling into sin after baptism may be reconciled with-
out their sentence; and hath put? the authority of binding
and loosing, of forgiving and retaining the sins of men, in
their arbitrament.”

Whether the ministers of the gospel may be accounted
judges in some sort, we will not much contend: for we
dislike neither that saying of St. Hierome, that, ‘ having’
the keys of the kingdom of heaven, they judge after a sort
before the day of judgment :” nor that other of St. Gre-
gory, that the apostles, and such as succeed them in the
government of the Church, ‘ obtain’ a principality of
judgment from above; that they may in God’s stead retain
the sins of some and release the sins of others.” All the
question is, in what sort they do judge; and whether the
validity of their judgment do depend upon the truth of
the conversion of the penitent : wherein, if our Romanists

™ Ministri enim sunt; pro judicibus haberi nolunt, spem in se poni exhorres-
cunt. Augustin. in evangel. Johann, tract. 5. op. tom..3. par. 2. pag. 227.

ἢ Non secundum arbitrium hominum, sed secundum arbitrium Dei. Id. de
baptism. contra Donatist. lib. 3. cap. 18.

ο Christus instituit sacerdotes judices super terram, cum ea potestate ut, sine
ipsorum sententia, nemo post baptismum lapsus reconciliari possit. Bellarm. de
peenit. lib. 3. cap. 2.

P Tgitur in horum arbitrio munus solvendi et ligandi, et remittendi et retinen-
di peccata hominum, a Christo Domino, per Spiritum Sanctum fuisse positum,
liquido constat. Baron. annal. tom. 1. ann, 34. sec. 197.

4 Qui, claves regni coelorum habentes, quodammodo ante judicii diem judicant.
Hieronym. epist. 5. ad Heliodorum. op. tom. 4. par 2. pag. 10.

τ Principatum superni judicii sortiuntur ; ut vice Dei quibusdam peccata reti-
neant, quibusdam relaxent. Gregor. homil. 26, in evangel. op. tom. 1. pag.
1555,

160 AN ANSWER TO A CHALLENGE

would stand to the judgment of St. Hierome or St. Gre-
gory, one of whom they make a cardinal and the other a
pope of their own Church, the controversy betwixt us
would quickly be at an end. For St. Hierome, expound-
ing that speech of our Saviour, touching ‘the keys of the
kingdom of heaven,” in the sixteenth of St. Matthew;
‘* the’ bishops and priests,” saith he, ‘ not understanding
this place, assume to themselves somewhat of the Phari-
sees’ arrogancy: as imagining that they may either con-
demn the innocent or absolve the guilty; whereas it is not
the sentence of the priests, but the life of the parties that
is inquired of with God. In the book of Leviticus we read
of the lepers, where they are commanded to shew them-
selves to the priests; and, if they shall have the leprosy,
that then they shall be made unclean by the priest: not
that the priests should make them leprous and unclean,
but that they should take notice who was a leper, and who
was ποῦ ; and should discern who was clean, and who
unclean. ‘Therefore, as there the priest doth make the
leper clean or unclean; so here the bishop or priest doth
bind or loose: not bind the innocent, or loose the guilty;
but when according to his office he heareth the variety of
sins, he knoweth who is to be bound, and who to be
loosed.” ‘Thus far St. Hierome.

St. Gregory likewise, inthe very same place from whence
the Romanists fetch that former sentence, doth thus de-
clare in what manner that principality of judgment, which
he spake of, should be exercised; being therein also fol-
lowed step by step by the fathers of the council of Aquis-

* Tstum locum episcopi et presbyteri non intelligentes, aliquid sibi de Phari-
seeorum assumunt supercilio ; ut vel damnent innocentes, vel solvere se noxios
arbitrentur : cum apud Deum non sententia sacerdotum, sed reorum vita que-
ratur. Legimus in Levitico de leprosis, ubi jubentur ut ostendant se sacerdoti-
bus; et, si lepram habuerint, tunca sacerdote immundi fiant : non quo sacerdotes
leprosos faciant et immundos ; sed quo habeant notitiam leprosi et non leprosi, et
possint discernere qui mundus quive immundus sit. Quomodo ergo ibi lepro-
sum sacerdos mundum vel immundum facit ; sic et hic alligat vel solvit episco-
pus et presbyter, non eos qui insontes sunt vel noxii, sed pro officio suo, quum
peccatorum audierit varietates, scit qui ligandus sit quive solvendus. Hiero-
nym. commentar. in Matt. cap. 16. op. tom. 4. par, 1. pag. 75.

MADE BY A JESUIT IN IRELAND. 161

gran: “ 'Thet causes ought to be weighed, and then the
power of binding and loosing exercised. It is to be seen
what the fault is, and what the repentance is that hath
followed after the fault: that such as Almighty God doth
visit with the grace of compunction, those the sentence of
the pastor may absolve. For the absolution of the prelate
is then true, when it followeth the arbitrament of the eter-
nal Judge.” And this do they illustrate by that which we
read in the gospel of the raising of Lazarus", that Christ
did first of all give life to him that was dead by himself,
and then commanded others to loose him and let him go.
‘* Behold*,” say they, “‘ the disciples do loose him being
now alive; whom their Master had raised up being dead.
For if the disciples had loosed Lazarus being dead; they
should have discovered a stink more than a virtue. By
which consideration we may see, that by our pastoral au-
thority we ought to loose those, whom we know that our
Author and Lord hath revived with his quickening grace.”
The same application also do we find made, not only by
Peter” Lombard, and another of the schoolmen; but also
by Judocus Clichtoveus, not long before the time of the
council of Trent. “ Lazarus*,” saith Clichtoveus, ‘ first

t Cause ergo pensande sunt, et tunc ligandi atque solvendi potestas exer-
cenda. Videndum est que culpa, aut que sit peenitentia secuta post culpam :
ut quos omnipotens Deus per compunctionis gratiam visitat, illos pastoris sen-
tentia absolvat. Tunc enim vera est absolutio presidentis, cum zterni arbitrium
sequitur Judicis. Gregor. in evangel. homil. 26. op. tom. 1. pag. 1555. concil,
Aquisgran. cap. 37.

u John, chap. 11. ver. 44.

Y Ecce illum discipuli jam viventem solvunt, quem magister resuscitaverat
mortuum. Si enim discipuli Lazarum mortuum solverent, foetorem magis os-
tenderent quam virtutem. Ex qua consideratione intuendum est, quod illos nos
debemus per pastoralem auctoritatem solvere, quos Auctorem nostrum cognosci-
mus per suscitantem gratiam vivificare. Greg. op. tom. 1. pag. 1556. et Eligius
Noviomens. homil. 11. tom. 7. biblioth. patr. pag. 248. edit. Colon.

w P. Lombard, lib. 4. sent. dist. 18. lit. f Alexand. de Hales. summ. part. 4.
quest. 21. membr. 1. &c.

X Sed ante prodiit redivivus Lazarus ex sepulchro, et deinde ut solveretur 2
discipulis, et sineretur abire a Domino jussum est: quia peccatorem, etiam
consuetudine committendi reatus gravatum, prius Dominus intrinsecus per seip-
sum vivificat, postea yero eundem per sacerdotum ministerium absolvit. Nullus

VOL. III. M

162 AN ANSWER TO A CHALLENGE

of all came forth alive out of the sepulchre ; and then was
commandment given by our Lord, that he should be loosed
by the disciples, and suffered to go his way: because the
Lord doth first inwardly by himself quicken the sinner,
and afterwards absolveth him by the priest’s ministry.
For no sinner is to be absolved, before it appeareth that
he be amended by due repentance, and be quickened in-
wardly. But inwardly to quicken the sinner, is the office
of God alone: who saith by the prophet, Iam he that
blotteth out your iniquities.”

The truth therefore of the priest’s absolution depend-
eth upon the truth and sincerity of God’s quickening grace
in the heart of the penitent: which if it be wanting, all
the absolutions in the world will stand him in no stead.
For example, our Saviour saith, “ἦς IfY ye forgive men
their trespasses, your heavenly Father will also forgive
you; but, if ye forgive not men their trespasses, neither
will your Father forgive your trespasses:” and in this
respect, as is observed by Sedulius, ‘ in’ other men’s
persons we are either absolved or bound :”

graviusque® soluti
Nectimur, alterius si solvere vincla negamus.

Suppose now that a man, who cannot find in his heart to
forgive the wrong done unto him by another, is absolved
here by the priest from all his sins, according to the usual
form of absolution: are we to think that what is thus
loosed upon earth shall be loosed in heaven? and that
Christ, to make the priest’s word true, will make his own
false ? And what we say of charity toward man, must
much more be understood of the love of God, and the

quippe peccator absolvendus est, antequam per dignam peenitentiam correctus,
et intrinsecus appareat vivificatus. Vivificare autem interius peccatorem solius
Dei munus est: qui per prophetam dicit, Ego sum qui deleo iniquitates vestras.
Clichtov. in evangel. Joann. lib. 7. cap. 23. inter opera Cyrilli.

Y Matt. chap. 6. ver. 14, 15. et chap. 18. ver. 35.

7 In aliorum personis aut absolvimur aut ligamur. Sedul. lib. 2. Paschalis
operis, cap. 11.

2 Td. lib. 2. Paschal. carm.

MADE BY A JESUIT IN IRELAND. 163

love of righteousness; the defect whereof is not to be
supplied by the absolution of any priest. It hath been
always observed, for a special difference betwixt good and
bad men, that the one hated” sin for the love of virtue,
the other only for the fear of punishment. The like dif-
ference do our adversaries make betwixt contrition and
attrition: that® the hatred of sin, in the one, proceedeth
from the love of God and of righteousness ; in the other,
from the fear of punishment: and yet teach, for all this,
that attrition’, which they confess would not otherwise
suffice to justify a man, being joined with the priest’s ab-
solution, is sufficient for that purpose: he that was attrite
being, by virtue of this absolution, made contrite and jus-
tified : that is to say, he that was led only by aservile fear,
and consequently was to be ranked among disordered and
evil persons, being by this means put in as good case for
the matter of the forgiveness of his sins, as he that loveth
God sincerely. For they themselves do grant, that such*
as have this servile fear, from whence attrition issueth,
are to be accounted evil and disordered men, by reason of
their want of charity: to which purpose also they allege
that saying of Gregory, “ Recti diligunt te, non recti
adhue timent te. Such as be righteous love thee, such as
be not righteous as yet fear thee.”

But they have taken anorder notwithstanding, that ron
recti shall stand rect in curta with them; by assuming a
strange authority unto themselves of justifying the wicked:
a thing, we know, that hath the curse of God‘ and mans
threatened unto it; and making men friends with God,
that have not the love of God dwelling in them. For al-
though we be taught by the word of God, that “ perfect"
love casteth out fear;” that we “ have! not received the

» Oderunt peccare boni virtutis amore. Horat. lib. 1. epist. 16.

¢ Fatemur enim perfectum odium peccati esse illud, quod ex amore Dei jus-
titizeque procedit ; et ideo dolorem, sive odium ex timore poenz conceptum, non.
contritionem, sed attritionem nominamus. Bellarm. lib. 2. de pcenitent. cap.
18. 4 Jd. ibid.

6. Argumentum recte probat eos, qui timorem servilem habent, inordinatos ac
malos esse, &c. Id. ibid.

f Prov. chap. 17. ver. 15. § Ibid. chap. 24. ver. 24.

h 1 John, chap. 4. ver. 18. i Rom. chap. 8. ver. 15.

M 2

164 AN ANSWER TO A CHALLENGE

spirit of bondage to fear again, but the spirit of adoption
whereby we cry Abba, Father ;” that mount Sinai, which
maketh* those that come unto it to fear and quake, en-
gendereth! to bondage, and is to be cast out with her chil-
dren from inheriting the promise ; and that without™ love,
both we ourselves are nothing and all that we have doth
profit us nothing: yet these wonderful men would have us
believe, that by their word alone they are able to make
something of this nothing; that fear without love shall
make men capable of the benefit of their pardon, as well
as love without fear; that whether men come by the way
of mount Sinai or mount Sion, whether they have legal
or evangelical repentance, they have authority to absolve
them from all their sins; as if it did lie in their power to
confound God’s Testaments at their pleasure, and to give
unto a servile fear not the benefit of manumission only, but
the privilege of adoption also; by making the children of
the bondwoman children of the promise, and giving them a
portion in that blessed inheritance, together with the chil-
dren of her that is free. |
Repentance? from dead works is one of the foundations
and principles of the doctrine of Christ. ‘* Nothing? mak-
eth repentance certain but the hatred of sin, and the love
of God;” and without true repentance all the priests under
heaven are not able to give us a discharge from our sins,
and deliver us from the wrath to come. ““ Except? ye be
converted, ye shall not enter into the kingdom of heaven:
xcept’ ye repent, ye shall all perish:” is the Lord’s say-
ing inthe New Testament: and in the Old: ‘ Repent’,
and turn from all your transgressions: so iniquity shall
not be your ruin. Cast away from you all your transgres-
sions whereby ye have transgressed, and make you a new

k Heb. chap. 12. ver. 18, 21. 1 Gal. chap. 4. ver. 24, 25, 31.

™ 1 Cor. chap. 13. ver. 2,3. Vid. authorem libri de vera et falsa pcenitentia,
cap. 17. inter opera Augustini, tom. 6. app.

" Heb. chap. 6. ver. 1.

P Matt. chap. 18. ver. 3. 4 Luke, chap. 13. ver. 3, 5.
* Ezek. chap. 18. ver. 30, 31.

MADE BY A JESUIT IN IRELAND. 165

heart and a new spirit: for why will ye die, O house of
Israel?” Now put case one cometh to his ghostly father,
with such sorrow of mind as the terrors of a guilty consci-
ence usually do produce, and with such a resolution to
cast away his sins as a man hath in a storm to cast away
his goods; not because he doth not love them, but be-
cause he feareth to lose his life, if he part not with
them: doth not he betray this man’s soul, who put-
teth into his head that such an extorted repentance as
this, which hath not one grain of love to season it withal,
will qualify him sufficiently for the receiving of an absolu-
tion, by I know not what sacramental faculty, that the
priest is furnished withal to that purpose? For all do
confess with St. Augustine, that “ this’ fear which loveth
not justice, but dreadeth punishment, is servile, because
it is carnal ; and therefore doth not crucify the flesh. For
the willingness to sin liveth, which then appeareth in the
work when impunity is hoped for; but when it is believed
that punishment will follow, it liveth closely, yet it liveth.
For it would wish rather that it were lawful to do that
which the law forbiddeth, and is sorry that it is not
lawful: because it is not spiritually delighted with the good
thereof, but carnally feareth the evil which it doth
threaten.”

What man then, do we think, will take the pains to get
him a new heart and a new spirit, and undertake the toil-
some work of crucifying the flesh with the lusts thereof;
if, without all this ado, the priest’s absolution can make
that other imperfect or rather equivocal contrition, arising
from a carnal and servile fear, to be sufficient for the blot-
ting out of all his sins? Or are we not rather to think
that this sacramental penance of the papists is a device
invented by the enemy to hoodwink poor souls, and to

* Timor namque iste quo non amatur justitia, sed timetur poena, servilis est,
quia carnalis est ; et ideo non crucifigit carnem. Vivit enim peccandi voluntas,
que tunc apparet in opere, quando speratur impunitas. Cum vero peena credi-
tur secutura, latenter vivit: vivit tamen. Mallet enim licere, et dolet non licere,
quod lex vetat: quia non spiritaliter delectatur ejus bono, sed carnaliter malum

metuit quod minatur. Augustin, in Psalm, 118. conc. 25. op. tom, 4, pag. 1345.

166 AN ANSWER TO A CHALLENGE

divert them from seeking that true repentance, which is
only able to stand them in stead; and that such as take
upon them to help lame dogs over the stile after this man-
ner, by substituting quid pro quo, attrition instead of
contrition, servile fear instead of filial love, carnal sorrow
instead of godly repentance, are physicians of no value;
nay such as minister poison unto men, under colour of pro-
viding a sovereignmedicine for them? He therefore, that
will have care of his soul’s health, must consider that
much resteth here in the good choice of a skilful physi-
cian; but much more, in the pains that must be taken by
the patient himself. For, that every one, who beareth the
name of a priest, is not fit to be trusted with a matter of
this moment, their own decrees may give them fair warn-
ing ; where this admonition is twice‘ laid down, out of the
author that wrote of true and false repentance: ‘ He"
who will confess his sins, that he may find grace, let him
seek for a priest that knoweth how to bind and loose: lest,
while he is negligent concerning himself, he be neglected
by Him who mercifully admonisheth and desireth him, that
both fall not into the pit, which the fool would not avoid.”
And when the skilfullest priest that is hath done his best,
St. Cyprian will tell them, that ‘ to” him that repenteth,
to him that worketh, to him that prayeth, the Lord of his
mercy can grant a pardon; he can make good that, which
for such men either the martyrs shall request, or the priest
shall do.”

If we inquire who they were, that first assumed unto
themselves this exorbitant power of forgiving sins: we
are like to find them in the tents of the ancient heretics
and schismatics; who ““ promised* unto others liberty,

t Decret. de pcenit. distinct. 1. cap. 88. Quem peenitet. et dist. 6. cap. 1. Qui
vult. :

u Qui confiteri vult peccata, ut inveniat gratiam, querat sacerdotem scientem
ligare et solvere: ne, cum negligens circa se extiterit, negligatur ab illo, qui eum
misericorditer monet et petit, ne ambo in foveam cadant, quam stultus evitare
noluit. Lib. de ver. et fals. poenitent. cap. 10. inter opera Augustini, tom. 6. app.

W Peenitenti, operanti, roganti potest clementer ignoscere ; potest in acceptum
referre, quidquid pro talibus et petierint martyres, et fecerint sacerdotes. Cyprian.
de lapsis. Op. pag. 193.

x 2 Peter, chap. 2. ver. 19.

MADE BY A JESUIT IN IRELAND. 167

when they themselves were the servants of corruption.”
‘* How’ many,” saith St. Hierome, “‘ which have neither
bread nor apparel, when they themselves are hungry and
naked, and neither have spiritual meats, nor preserve the
coat of Christ entire, yet promise unto others food and
raiment ; and being full of wounds themselves, brag that
they be physicians? and do not observe that of Moses’,
Provide another whom thou mayest send; and that other
commandment*, Do not seek to be made a judge, lest
peradventure thou be not able to take away iniquty. It
is Jesus alone, who healeth all sicknesses and infirmities :
of whom it is writtten’, He healeth the contrite in heart, and
bindeth up their sores.” ‘Thus far St. Hierome.

The Rhemists, in their marginalnote upon Luke, chap-
ter seven, verse forty-nine, tell us, that ‘‘ as the Phari-
sees did always carp Christ for remission of sins in earth,
so the heretics reprehend his Church that remitteth sins
by his authority.” But St. Augustine, treating upon the
selfsame place, might have taught them, that hereby they
bewrayed themselves to be the offspring of heretics, ra-
ther than children of the Church. For whereas our Sa-
viour there had said unto the penitent woman, “ Thy sins
are forgiven; and they that sat at meat with him began
to say within themselves, Who is this that forgiveth sins
also?” St. Augustine first compareth their knowledge
and the knowledge of the woman thus together: “ She*
knew that he could forgive sins; but they knew that a

Y Quanti panem non habentes et vestimenta, quum ipsi esuriant et nudi sint,
nec habeant spirituales cibos, neque Christi tunicam integram reservarint, aliis
et alimonia et vestimenta promittunt ; et pleni vulneribus medicos esse se jactant :
nec servant illud Mosaicum, Provide alium quem mittas; aliudque mandatum,
Ne queras judex fieri, ne forte non possis auferre iniquitates. Solus Jesus
omnes languores sanat et infirmitates: de quo scriptum est; Qui sanat contritos
corde, et alligat contritiones eorum. Hieronym. lib, 2. comment. in Esai.
cap. 3. op. tom. ὃ, pag. 37. z Exod. chap. 4. ver. 13.

4 Ecclus. chap. 7. ver. 6. Ὁ Psal. 147. ver. 4.

© Noverat ergo illum posse dimittere peccata : illi autem noverant hominem
non posse peccata dimittere. Et credendum est quod omnes, id est, et illi dis-
cumbentes, et illa mulier accedens ad pedes Domini, omnes hi noverant hominem
non posse peccata dimittere. Cum ergo omnes hoc nossent : illa, que credidit
eum posse peccata dimittere, plus quam hominem esse intellexit. Augustin, serm.

99. op. tom. 5. pag. 524.

168 AN ANSWER TO A CHALLENGE

man could not forgive sins. And we are to believe that
all, that is, both they which sat at table, and the woman
which came to our Lord’s feet, they all knew that a man
could not forgive sins. Seeing all therefore knew this,
she, who believed that he could forgive sins, understood
him to be more than a man.” And a Kittle after, “‘ That*
do you know well, that do you hold well;” saith that
learned father: ‘ Hold, that a man cannot forgive sins.
She, who believed that her sins were forgiven her by Christ,
believed that Christ was not only man, but God also.”
Then doth he proceed to compare the knowledge of the
Jews then, with the opinion of the heretics in his days.
“ς Herein‘,” saith he, ‘* the Pharisee was better than these
men: for when he did think that Christ was a man, he did
not believe that sins could be forgiven by aman. It ap-
peared therefore that the Jews had better understanding
than the hereties. The Jews said, Who is this that for-
giveth sins also? Dare a man challenge this to himself?
What saith the heretic on the other side? I do forgive,
I do cleanse, I do sanctify. Let Christ answer him, not I:
O man, when I was thought by the Jews to be a man, I
ascribed the forgiveness of sins to faith. Not I, but Christ
doth answer thee; O heretic, thou, when thou art but a
man, sayest, Come, woman, I do make thee safe. I, when
I was thought to be but a man, said; Go, woman, thy faith
hath made thee safe.”

The heretics, at whom St. Augustine here aimeth, were
the Donatists: whom Optatus also before him did thus

4 Tamen illud bene nostis, bene tenetis. Tenete, quia homo non potest pec-
cata dimittere. Illa, que sibi a Christo peccata dimitti credidit, Chiistum non
hominem tantum, sed et Deum credidit. Id. ibid.

€ Sed in alio metior Phariszeus; quia, cum putaret hominem Christum, non
credebat ab homine posse dimitti peccata. Melior ergo Judwis quam hereticis
apparuit intellectus. Judai dixerunt, Quis est hic qui etiam peccata dimittit ?
Audet sibi homo usurpare ? Quid contra hereticus? Ego mundo, ego sanctifico.
Respondeat illi, non ego, sed Christus. O homo, quando ego a Judeis putatus
sum homo, dimissionem peccatorum fidei dedi. Non ego: respondet tibi Chris-
tus. O heretice, tu, cum sis homo, dicis: Veni, mulier, ego te salvam facia,
Ego, cum putarer homo, dixi, Vade, mulier, fides tua te salvam fecit. Id. ibid.
pag. 525.

MADE BY A JESUIT IN IRELAND. 169

roundly take up for the same presumption. “ Under-
stand’ at length, that you are servants, and not lords.
And if the Church be a vineyard, and men be appointed
to be dressers of it; why do you rush into the dominion of
the householder? Why do you challenge unto yourselves
that which is God’s? Give% leave unto God to perform
the things that belong unto himself. For that gift cannot
be given by man, which is divine. If you think so, you
labour to frustrate the words of the prophets, and the pro-
mises of God, by which it is proved that God washeth”
away sin, ““ and not man.” It is noted likewise by Theo-
doret, of the Audian heretics: that ‘ they’ bragged they
did forgive sins.” The manner of confession, which he
saith was used ameng them, was not much unlike that
which Alvarus Pelagius acknowledgeth to have been the
usual practice of them, that made greatest profession of
religion and learning in his time. ‘ For' scarce αἵ all,”
saith he, “‘ or very seldom, doth any of them confess other-
wise than in general terms: scarce do they ever specify
any grievous sin. What they say one day, that they say
another ; as if every day they did offend alike.” The
manner of absolution was the same with that, which Theo-
doricus de Niem noteth to have been practised by the
pardoners sent abroad by pope Boniface the ninth: who
ἐς released* all sins to them that confessed, without any pe-
nance,” or repentance ; “ aflirming that they had for their

f [Intelligite vos vel sero operarios esse, non dominos. Et si Ecclesia vinea est,
sunt homines et ordinati cultores. Quid in dominium patrisfamilias irruistis ?
Quid vobis, quod Dei est, vindicatis ? Optat. lib. 5. contra Donatist. sect. 7.

5. Concedite Deo prestare que sua sunt. Non enim potest munus ab homine
dari, quod divinum est. Si sic putatis, prophetarum voces, et Dei promissa ina-
nire contenditis, quibus probatur, quia Deus lavat, non homo. Id. ibid. sect. 4.

h οὗτοι δὲ ἄφεσιν ἁμαρτημάτων ποιεῖσθαι νεανιεύονται. Theodor. heret.
fabul. lib. 4. op. tom. 4. pag. 242.

i Vix enim aut rarissime aliquis talium confitetur, nisi per verba generalia:
vix unquam aliquod grave specificant. Quod dicunt una die, dicunt et altera:
ac siin omni die e«qualiter offendant. Alvar. de planct. eccles. lib, 2. artic.
78. A.

k Omnia peccata, etiam sine poenitentia, ipsis confitentibus relaxarunt ; super
quibuslibet irregularitatibus dispensarunt interventu pecuniz: dicentes se om-
nem potestatem habere super hoc, quam Christus Petro ligandi et solvendi con-
tulisset in terris. Niem de schismate, lib, 1. cap. 68.

170 AN ANSWER TO A CHALLENGE

warrant in so doing, all that power which Christ gave unto
Peter, of binding and loosing upon earth”: just as Theo-
doret reporteth the Audians were wont to do; who pre-
sently ‘after’ confession granted remission ; not prescrib-
ing atime for repentance, as the laws of the Church did
require, but giving pardon by authority.”

The laws of the Church prescribed a certain time unto
penitents, wherein™ they should give proof of the sound-
ness of their repentance: and gave order that afterwards
they should be forgiven” and comforted, lest they should
be swallowed up with overmuch heaviness. So that first
their penance was enjoined unto them, and thereby they?
were held to be bound; after performance whereof they
received their absolution, by which they were loosed again.
But the Audian heretics, without any such trial taken of
their repentance, did of their own heads give them absolu-
tion presently upon their confession: as the popish priests
use to do now-a-days. Only the Audians had one ridicu-
lous ceremony more than the papists; that, having placed
the canonical books of Scripture upon one side, and cer-
tain apocryphal writings on the other, they caused their
followers to pass betwixt them, and in their passing to
make confession of their sins: as the papists, another idle
practice more than they ; that, after they have given abso-
lution, they enjoin penance to the party absolved: that is
to say, as they of old would have interpreted it, they first
loose him, and presently after bind him; which howsoever
they hold to be done in respect of the temporal punish-
ment remaining due after the remission of the fault: yet
it appeareth plainly that the penitential works, required
in the ancient Church, had reference to the fault itself;

' εἶτα τοῖς ὡμολογηκόσιν δωροῦνται τὴν ἄφεσιν, οὐ χρόνον ὁριζόμενοι
εἰς μετάνοιαν, καθὰ κελεύουσιν οἱ τῆς ἐκκλησίας θεσμοὶ, ἀλλ᾽ ἐξουσίᾳ ποι-
οὐμενοι τὴν συγχώρησιν. Theodor. heres. lib. 4. op. tom. 4. pag. 242.

™ Augustin, enchirid. ad Laur. cap. 65.

» 2 Cor. chap. 2. ver. 7.

ο Vid. Nomocanonem Nesteute in Theod. Balsamonis collect. canon. edit.
Paris. ann. 1620. pag. 1101. lin. ult. et Niconis epist. ad Enclistium, ibid. pag.
1096, 1097. et Anastas. Sinait. queest. 6. pag. 64, edit. Greeco-Lat. Gretseri.

MADE BY A JESUIT IN IRELAND. Ν71

and that no absolution was to be expected from the minis-
ter for the one, before all reckonings were ended for the
other. Only where the danger of death was imminent,
the case admitted some exception: reconciliation being
not denied indeed unto them that desired it at such a time ;
yet so granted, that it was left very doubtful whether it
would stand the parties in any great stead or no. “ If? any
one being in the last extremity of his sickness,” saith St.
Augustine, ‘is willing to receive penance, and doth re-
ceive it, and is presently reconciled, and departeth hence : I
confess unto you, we do not deny him that which he asketh,
but we donot presume that he goeth well from hence. I
do not presume, I deceive you not, Ido not presume. He’
who putteth off his penance to the last, and is reconciled ;
whether he goeth secure from hence, I am not secure.
Penance I can give him, security I cannot give him. Do*
I say, he shall bedamned? I say notso. But do I say
also, he shall be freed? No. What dost thou then say
unto me? I know not: I presume not, I promise not, I
know not. Wilt thou free thyself of the doubt? Wilt
thou escape that which is uncertain? Do thy penance
while thou art in health. ‘The* penance, which is asked
for by the infirm man, is infirm. ‘The penance which is
asked for only by him that is a-dying, | fear lest it also
dies?

But with the matter of penance we have not here to
deal: those formal absolutions and pardons of course, im-

P Si quis, positus in ultima necessitate zgritudinis sue, voluerit accipere pee-
nitentiam, et accipit, et mox reconciliatur, et hinc vadit; fateor vobis, non {ΠῚ
negamus quod petit: sed non presumimus quia bene hinc exit. Non praesumo :
non vos fallo, non presumo. Augustin. serm. 393. op. tom. 5. pag. 1507, Ambros.
exhort. ad penitent.

4 Agens peenitentiam ad ultimum, et reconciliatus, si securus hine exit, ego non
sum securus, &c. Poenitentiam dare possum, securitatem dare non possum. Ibid.

© Nunquid dico, Damnabitur? Non dico. Sed dico etiam, Liberabitur ? Non.
Et quid dicis mihi? Nescio: non prasumo, non promitto, nescio. Vis te de
dubio liberare ? vis quod incertum est evadere? Age pcenitentiam dum sanus es.
Ibid.

3 Peenitentia, que ab infirmo petitur, infirma est. Poenitentia que a moriente
tantum petitur timeo ne ipsa moriatur, Augustin. serm, 256, op. tom. ὅν app. pag.
419.

172 AN ANSWER TO A CHALLENGE

mediately granted upon the hearing of men’s confessions,
is that which we charge the Romish priests to have learned
from the Audian heretics. ‘‘ Somet require’ penance to
this end, that they might presently have the communion
restored unto them: these men desire not so much to
loose themselves, as to bind the priest ;” saith St Ambrose.
If this be true, that the priest doth bind himself by his hasty
and unadvised loosing of others; the case is like to go
hard with our popish priests, who ordinarily, in bestowing
their absolutions, use to make more haste than good speed.
Wherein, with how little judgment they proceed, who
thus take upon them the place of judges in men’s consci-
ences, may sufficiently appear by this; that whereas the
main ground, whereupon they would build the necessity
of auricular confession, and the particular enumeration of
all known sins, is pretended to be this, that the ghostly
father having taken notice of the cause may judge righte-
ous judgment, and discern who should be bound and who
should be loosed; the matter yet is so carried in this court
of theirs, that every man commonly goeth away with his
absolution, and all sorts of people usually receive one and
the selfsame judgment. ‘ If" thou separate the precious
from the vile, thou shalt be as my mouth,” saith the Lord.
Whose mouth then may we hold them to be, who seldom
put any difference between these ; and make it their ordi-
nary practice to pronounce the same sentence of absolu-
tion, as well upon the one as upon the other ?

If we would know how late it was, before this trade of
pardoning men’s sins after this manner was established in
the Church of Rome ; we cannot discover this better, than
by tracing out the doctrine publicly taught in that Church
touching this matter, from the time of Satan’s loosing,
until his binding again by the restoring of the purity of
the gospel in our days. And here Radulphus Ardens
doth in the first place offer himself, who toward the be-

t Nonnulli ideo poscunt peenitentiam, ut statim sibi reddi communionem ve-
lint: hinon tam se solvere cupiunt, quam sacerdotem ligare. Suam enim con-
scientiam non exuunt, sacerdotis induunt. Amb. de peenit. lib. 2. cap. 9.

" Jeremiah, chap. 15. ver. 19.

MADE BY A JESUIT IN IRELAND. 173

ginning of that time preached this for sound divinity :
‘* The power of releasing sins belongeth to God alone.
But the ministry, which improperly also is called a power,
he hath granted unto his substitutes, who after their
manner do bind and absolve; that is to say, do declare
that men are bound or absolved. For God doth first
inwardly absolve the sinner by compunction: and then
the priest outwardly, by giving the sentence, doth declare
that he is absolved. Which is well signified by that of
Lazarus: who first in the grave was raised up by the
Lord; and afterward, by the ministry of the disciples, was
loosed from the bands wherewith he was tied.” ‘Then
follow both the Anselms, ours of Canterbury, and the
other of Laon in France: who in their expositions upon
the ninth of St. Matthew, clearly teach, that none but
God alone can forgive sins. Ivo bishop of Chartres
writeth, that “4 by* inward contrition the inward Judge is
satisfied, and therefore without delay forgiveness of the
sin is granted by him, unto whom the inward conver-
sion is manifest; but the Church, because it knoweth not
the hidden things of the heart, doth not loose him that is
bound, although he be raised up, until he be brought out
of the tomb ; that is to say, purged by public satisfaction :”
and if presently upon the inward conversion God be
pleased to forgive the sin, the absolution of the priest,
which followeth, cannot in any sort properly be accounted
aremission of that sin; but a further manifestation only
of the remission formerly granted by God himself.

W Potestas peccata relaxandi solius Dei est. Ministerium vero, quod impro-
prie etiam potestas vocatur, vicariis suis concessit ; qui modo suo ligant vel absol-
vunt, id est, ligatos vel absolutos esse ostendunt. Prius enim Deus interius pec-
catorem per compunctionem absolvit; sacerdos vero exterius, sententiam profe-
rendo, eum esse absolutum ostendit: Quod bene significatur per Lazarum ; qui
prius in tumulo a Domino suscitatur, et post, ministerio discipulorum, a vitiis
(fort. vittis) quibus ligatus fuerat, absolvitur. Rad. Ardens, homil. Dominic. 1.
post Pascha.

x Per internum gemitum satisfit interno judici, et idcirco indilata datur ab
eo peccati remissio, cui manifesta est interna conversio. Ecclesia vero, quia oc-
culta cordis ignorat, non solvit ligatum, licet suscitatum, nisi de monumento
elatum; id est, publica satisfactione purgatum. Ivo Carnotens. epist. 228.

174 AN ANSWER TO A CHALLENGE

The master of the sentences after him, having pro-
pounded the divers opinions of the doctors touching this
point, demandeth at last, “‘ In’ this so great variety what
is to be held?” and returneth for answer, ‘‘ Surely this
we may say and think: that God alone doth forgive and
retain sins, and yet hath given power of binding and loos-
ing unto the Church: but He bindeth and looseth one
way, and the Church another. For he only by himself
forgiveth sin, who both cleanseth the soul from inward
blot, and looseth it from the debt of everlasting death.
But this hath he not granted unto priests: to whom not-
withstanding he hath given the power of binding and loos-
ing, that is to say, of declaring men to be bound or loosed.
Whereupon the Lord did first by himself restore health
to the leper; and then sent him unto the priests, by whose
judgment he might be declared to be cleansed: so also he
offered Lazarus to his disciples to be loosed, having first
quickened him.” In like manner Hugo cardinalis sheweth,
that it is only* God that forgiveth sins; and that ‘ the*
priest cannot bind or loose the sinner with or from the
bond of the fault, and the punishment due thereunto ; but
only declare him to be bound or loosed: as the Levitical
priest did not make nor cleanse the leper, but only de-
clared him to be infected or clean.” And a great number
of the schoolmen afterward shewed themselves to be of
the same judgment, that to pardon the fault, and the eter-

Υ In hac tanta varietate quid tenendum ? Hoc sane dicere ac sentire possu-
mus; quod solus Deus dimittit peccata et retinet, et tamen Ecclesiz contulit po-
testatem ligandi et solvendi: sed aliter Ipse solvit vel ligat, aliter Ecclesia. Ipse
enim per se tantum dimittit peccatum, qui et animam mundat ab interiori ma-
cula, et a debito eterne mortis solvit. Non autem hoc sacerdotibus concessit :
quibus tamen tribuit potestatem solvendi et ligandi; id est, ostendendi homines
ligatos vel solutos. Unde Dominus leprosum sanitati prius per se restituit ;deinde
ad sacerdotes misit, quorum judicio ostenderetur mundatus. Ita etiam Lazarum,
jam vivificatum, obtulit discipulis solvendum. Petr. Lombard. lib. 4. sentent.
distinct. 18. 6. f.

2. Solius Dei est dimittere peccata. Hugo card. in Lue. cap. 5.

ἃ Vinculo culpa, et peene debite, non potest eum sacerdos ligare vel solvere ;
sed tantum ligatum vel absolutum ostendere. Sicut sacerdos Leviticus non facie-
bat vel mundabat leprosum ; sed tantum infectum vel mundum ostendebat. Id.
in Matt, cap. 16.

MADE BY A JESUIT IN IRELAND: 175

nal punishment due unto the same, was the proper work
of God; that the priest’s absolution hath no real opera-
tion that way, but presupposeth the party to be first jus-
tified and absolved by God. Of this mind were, Guliel-
mus” Altissiodorensis, Alexander‘ of Hales, Bonaventure‘,
Ockam’, Thomas‘ de Argentina, Michael? de Bononia, Ga-
briel’ Biel, Henricus' de Huecta, Johannes* Major, and
others.

To lay down all these words at large would be too te-
dious. In general, Hadrian the sixth, one of their own
popes, acknowledgeth, that ‘ the' most approved divines
were of this mind, that the keys of the priesthood do not
extend themselves to the remission of the fault ;” and
Major™ affirmeth, that this ‘ is the common tenet of the
doctors.” So likewise is it avouched by Gabriel Biel, that
‘the old doctors commonly follow the opinion of the mas-
ter of the sentences,” that priests do forgive or retain sins,
while they judge and declare that they are forgiven by
God or retained. But all this notwithstanding, Suarez is
bold to tell us, that ‘‘ this® opinion of the master is false,
and now at this time erroneous.” It was not held so the
other day, when Ferus preached at Mentz, that man? did

b Altissiodorens. summ. lib. 4. cap. de generali usu clavium.

¢ Alexand. Halens. summ. part. 4. quest. 21. membr. 1,

4 Bonavent. in 4. dist. 18. art. 2. quest. 1, et 2.

ὁ Guil. Ockam. in 4. sent. quest. 9, lit. Q.

f Argentin. in 4. sent. dist. 18. art. 3.

& Mich. Angrian. in Psal. 29, et 31.

h Biel. in. 4. sent. dist. 14. queest. 2. ἃ. ἡ. et dist. 18. quest. 1. k.

i Henr. de Oyta (al. Iota), in propositionib. apud Hlyricum, in catal. test. ve-
ritat.

kK Major, in 4. sent. dist. 18. quest 1.

1 Hadrian. in quodlibetic. quest. 5, art. 3. b.

m Major, in 4. dist. 14. queest. 2. concl. 3.

» Et illam opinionem communiter sequuntur doctores antiqui. Biel. in 4.
dist. 14. queest. 2. ἃ.

° Veruntamen hee sententia magistri falsa est, et jam hoc tempore erronea.
Fr. Suarez. in Thom. tom. 4. disp. 19. sec. 2. num, 4.

P Non quod homo proprie remittat peccatum; sed quod ostendat ac certificet
a Deo remissum. Neque enim aliud est absolutio, quam ab homine accipis, quam
si dicat: En fili, certifico te tibi remissa esse peccata, annuncio tibi te habere
propitium Deum; et quecunque Christus in baptismo et evangelio nobis promi-

176 AN ANSWER TO A CHALLENGE

not properly remit sin, but did declare and certify that it
was remitted by God; so that the absolution, received
from man, is nothing else than if he should say, Behold,
my son, I certify thee that thy sins are forgiven thee, I
pronounce unto thee that thou hast God favourable unto
thee; and whatsoever Christ in baptism and in his gospel
hath promised unto us, he doth now declare and promise
unto thee by me. Of this shalt thou have me to bea
witness: go in peace, and in quiet of conscience.” But
jam hoc tempore the case is altered : these things must be
purged out of Ferus’ as erroneous; the opinion of the old
doctors must give place to the sentence of the new fathers
of Trent. And so we are come at length to the end of this
long question; in the handling whereof I have spent the
more time, by reason our priests do make this faculty of
pardoning men’s sins to be one of the most principal parts
of their occupation, and the particular discovery thereof
is not ordinarily by the writers of our side so much in-
sisted upon.

sit, tibi nune per me annunciat et promittit. Jo. Ferus, lib. 2, comment. in
Matt. cap. 9. edit. Mogunt. ann, 1559.
4 Fer. in Matt. edit. Antverp. ann. 1559, 1570, &c.

~f
“I

MADE BY A JESUIT IN IRELAND. 1

Ghee RURGATORY:

For extinguishing the imaginary flames of popish pur-
gatory, we need not go far to fetch water: seeing the
whole current of God’s word runneth mainly upon this,
that ‘‘ the? blood of Jesus Christ cleanseth us from all
sin;” that all God’s children “ die>in Christ ;” and that
such as ‘ die°in him, do rest from their labours ;” that, as
they be “ absent’ from the Lord while they are in the
body,” so, when they be ‘‘ absent from the body they are
present with the Lord ;” and ina word, that they ‘‘ come*
not into judgment, but pass from death unto life.” And
if we need the assistance of the ancient fathers in this bu-
siness, behold they be here ready, with full buckets in
their hands.

Tertullian, to begin withal, counteth‘ it injurious unto
Christ, to hold that such as be called from hence by him
are in a state that should be pitied; whereas they have
obtained their desire of being with Christ, according to
that of the apostle, “ 15 desire to depart, and to be with
Christ.” What pity was it that the poor souls in purga-
tory should find no spokesman in those days, to inform
men better of their rueful condition; nor no secretary to

4 1 John, chap. 1. ver. 7.

b 1 Cor. chap. 15. ver. 18. 1 Thess. chap. 4. ver. 16.

€ John, chap. 5. ver. 24.

f Christum ledimus, cum evocatos quosque ab illo, quasi miserandos non
zequanimiter accipimus. Cupio, inquit apostolus, recipi jam, et esse cum Christo :
quanto melius ostendit yotum Christianorum. Ergo votum si alios consequutos
impatienter dolemus, ipsi consequi nolumus. Tertull. lib, de patient. cap. 9.

& Philipp. chap. 1. ver, 23.

VOL. III. N

178 AN ANSWER TO A CHALLENGE

draw up such another supplication for them as this, which
of late years Sir Thomas Moore presented in their name,
** To? all good Christian people. In most piteous wise
continually calleth and crieth upon your devout charity
and most tender pity, for help, comfort and relief, your
late acquaintance, kindred, spouses, companions, playfel-
lows, and friends, and now your humble and unac-
quainted and _ half-forgotten suppliants, poor prisoners
of God, the silly souls in purgatory, here abiding and
enduring the grievous pains and hot cleansing fire, &c.”
If St. Cyprian had understood but half thus much, doubt-
less he would have struck out the best part of that fa-
mous treatise which he wrote of mortality, to comfort men
against death in the time of a great plague; especially
such passages as these are, which by no means can be re-
conciled with purgatory.

‘ Ttlis for him to fear death, that is not willing to go
unto Christ: itis for him to be unwilling to go unto Christ,
who doth not believe that he beginneth to reign with
Christ. For it is written, that the just doth live by faith.
If thou be just, and livest by faith, if thou dost truly be-
lieve in Christ, why, being to be with Christ, and being se-
cure of the Lord’s promise, dost not thou embrace the
message whereby thou art called unto Christ, and re-
joicest that thou shalt be rid of the Devil? Simeon said,
Lord, now lettest thou thy servant depart in peace, accord-
ing to thy word: for mine eyes have seen thy salvation:
proving" thereby, and witnessing, that the servants of God

" The supplication of souls, made by Sir Thomas Moore : which seemeth to be
made in imitation of Joh. Gerson’s Querela defunctorum in igne purgatorio de-
tentorum, ad superstites in terra amicos. part. 4. oper. edit. Paris. ann. 1606.
col. 959.

i jus est mortem timere, qui ad Christum nolit ire: ejus est ad Christum
nolie ire, qui se non credat cum Christo incipere regnare. Scriptum est enim,
justum fide vivere. Si justus es, et fide vivis, si vere in Christum credis; cur
non, cum Christo futurus, et de Domini pollicitatione securus, quod ad Christum
voceris amplecteris, et quod diabolo careas gratularis? Cyprian. de mortalit. op.
pag. 229.

k probans scilicet, atque contestans, tunc esse servis Dei pacem, tunc liberam,
tune tranquillam quietem, quando, de istis mundi turbinibus extracti, sedis et se-
curitatis aternz portum petimus, quando expuncta hac morte ad immortalita-
tem yenimus. Ibid. pag. 230.

MADE BY A JESUIT IN IRELAND. 179

then have peace, then enjoy free and quiet rest; when,
being drawn from these storms of the world, we arrive at
the haven of our everlasting habitation and security, when
this death being ended we enter into immortality.” “ The!
righteous are called to a refreshing, the unrighteous are
haled to torment; safety is quickly granted to the faith-
ful, and punishment to the unfaithful.” “ We™ are not
to put on black mourning garments here, when our
friends there have put on white.” ‘* This" is not a going
out, but a passage; and, this temporal journey being
finished, a going over to eternity.” ‘ Let? us therefore
embrace the day that bringeth every one to his own house ;
which, having taken us away from hence, and loosed us
from the snares of this world, returneth us to paradise,
and to the kingdom of heaven.”

The same holy father in his apology which he wrote
for Christians unto Demetrian the proconsul of Africa,
affirmeth in like manner, that ‘“ the? end of this temporal
life being accomplished, we are divided into the habita-
tions of everlasting, either death or immortality.” “‘ When*
we are once departed from hence, there is now no further
place for repentance, neither any effect of satisfaction ;
here life is either lost or obtained.” But if “ thou',”

1 Ad refrigerium justi vocantur, ad supplicium rapiuntur injusti: datur ve-
locius tutela fidentibus, perfidis pena. Ibid. pag. 233.

™ Nec accipiendas esse hic atras vestes, quando illi ibi indumenta alba jam
sumpserint. Ibid. pag. 234.

" Non est exitus iste, sed transitus ; et, temporali itinere decurso, ad eterna
transgressus. Ibid. pag. 235.

© Amplectamur diem, qui assignat singulos domicilio suo; qui nos istine erep-
tos, et laqueis secularibus exsolutos, paradiso restituit et regno ceelesti. Ibid.
pag. 236.

P Donec, xvi temporalis fine completo, ad zterne vel mortis vel immortali-
tatis hospitia dividamur. Id. ad Demetrian, pag. 222.

4 Quando istine excessum fuerit, nullus jam pcenitentie locus est, nullus satis-
factionis effectus; hic vita aut amittitur, aut tenetur. Id. ibid. pag. 224.

® Tu, sub ipso licet exitu et vite temporalis occasu, pro delictis rogas ; et Deum,
qui wnus et verus est, confessione et fide agnitionis ejus implores ; venia confi-
tenti datur, et credenti indulgentia salutaris de divina pietate conceditur; et ad
immortalitatem sub ipsa mofte transitur. Hane gratiam Christus impertit; hoc
munus misericordiz sue tribuit; subigendo mortem trophzo crucis, redimendo

N 2

180 AN ANSWER TO A CHALLENGE

saith he, ‘‘ even at the very end and setting of thy tem-
poral life, dost pray for thy sins, and call upon the only
true God with confession and faith; pardon is given to
thee confessing, and saving fergiveness is granted by the
divine piety to thee believing; and at thy very death
thou hast a passage unto immortality. This grace doth
Christ impart, this gift of his mercy doth he bestow; by
subduing death with the triumph of his cross, by redeem-
ing the believer with the price of his blood, by reconcil-
ing man unto God the Father, by quickening him that is
mortal with heavenly regeneration.”

Where Solomon sayeth’, that ‘man goeth to his
everlasting house, and the mourners go about in the
streets :” St. Gregory of Neoczsarea maketh this para-
phrase upon those words, ‘ The good man shall go
rejoicing unto his everlasting house ; but the wicked shall
fill all with lamentations.” ‘Therefore did the fathers teach
that men should rejoice" at. their death: and the ancient
Christians framed their practice accordingly ; ‘ not’ cele-
brating the day of their nativity, which they accounted to
be the entry of sorrows and temptations ; but celebrating
the day of death, as being the putting away of all sorrows,
and the escaping of all temptations.” And so being filled
with ‘ a” divine rejoicing, they came to the extremity of
death as unto the end of their holy combats;” where
they did “‘more* clearly behold the way that led unto

credentem pretio sanguinis sui, reconciliando hominem Deo Patri, vivificande
mortalem regeneratione ccelesti, Cyprian. ad Demetrian. pag. 224.

5 Ecclesiast. chap. 12. ver. 5.

ι Καὶ ὁ piv ἀγαθὸς ἀνὴρ εἰς αἰώνιον οἶκον τὸν ἑαυτοῦ χαίρων πορεύσε-
ται οἱ δὲ γε φαῦλοι, πάντα τὰ αὐτῶν ἐμπλήσουσι κοπτόμενοι. Greg.
Neocesar, metaphras. in Ecclesiast.

ἃ Δεῖ δὲ ἐπὶ θανάτῳ χαίρειν. Anton. Meliss. part. 1. serm. 58. &c.

Y Nos non nativitatis diem celebramus, cum sit dolorum atque tentationum
introitus; sed mortis diem celebramus, utpote omnium dolorum depositionem
atque omnium tentationum effugationem. Author lib. 3. in Job, inter opera
Origenis. Vide S. Basil. homil. in Psalm. 115. Op, tom. 1. pag. 374.

w’Ev εὐφροσύνη θείᾳ πρὸς τὸ τοῦ θανάτου πέρας ἴασιν, we ἐπὶ τέλος
ἱερῶν ἀγώνων. et paulo post: Ἔν τούτοις μὲν οὖν ἡ τῶν ἱερῶν ἐστὶ κοίμη-
σις ἐν εὐφροσύνῃ καὶ ἀσαλεύτοις ἰλπίσιν εἰς τὸ τῶν θείων ἀγώνων ἀφικ-
ψουμένη πέρας. Dionys. ecclesiast. hierarch. cap. 7.

x "ANN ὕλους αὐτοὺς ἀπολήψεσθαι THY χριστοειδὴ λῆξιν εἰδότες, ὕταν

MADE BY A JESUIT IN IRELAND. 181

their immortality, as being now made nearer, and did
therefore praise the gifts of God, and were replenished
with divine joy, as now not fearing any change to worse ;
but knowing well, that the good things which they pos-
sessed shall be firmly and everlastingly enjoyed by them.”

The author of the questions and answers attributed to
Justin martyr writeth thus of this matter: ‘* After’ the
departure of the soul out of the body, there is presently
made a distinction betwixt the just and the unjust. For
they are brought by the angels to places fit for them: the
souls of the righteous to paradise, where they lave the
commerce and sight of angeis and archangels, &c, the
souls of the unjust to the places in hell.” That. “‘is* not
death,” saith Athanasius, ‘ that befalleth the righteous,
but a translation: for they are translated out of this
world into everlasting rest; and, as a man would go out of
a prison, so do the saints go out of this troublesome life
unto those good things that are prepared for them.” St.
Hilary, out of that which is related in the Gospel of the
rich man and Lazarus, observeth, that as* soon as this
life is ended, every one without delay is sent over either
to Abraham’s bosom, or to the place of torment, and in
that state reserved until the day of judgment. St. Am-

ἐπὶ τὸ πέρας ἔλθωσι τῶν τῇ δὲ βίου, THY εἰς ἀφθαρσίαν αὐτῶν ὁδὸν, ὡς
ἐγγυτέραν ἤδη γεγενημένην, ἐμφανέστερον ὁρῶσι, καὶ τὰς δωρεὰς τῆς θεαρ-
χίας ὑμνοῦσι, καὶ θείας ἡδονῆς ἀποπληροῦνται, τὴν ἐπὶ τὰ χείρω τροπὴν
οὐκετι δεδοικότες, ἀλλ᾽ εὖ εἰδότες, ὕτι τὰ κτηθέντα καλὰ βεβαίως καὶ
αἰωνίως ἕξουσιν. Ibid.

Υ Μετὰ δὲ τὴν ἐκ τοῦ σώματος ἔξοδον, εὐθὺς γίνεται τῶν ζικαίων τε
καὶ ἀδίκων ἡ διαστολὴ. ἄγονται γὰρ ὑπὸ τῶν ἀγγέλων εἰς ἀξίους αὐτῶν
τόπους. αἱ μὲν τῶν δικαίων ψυχαὶ εἰς τὸν παράδεισον, ἔνθα συντυχία
τε καὶ θέα ἀγγέλων τε καὶ ἀρχαγγέλων, ἅς. αἱ δὲ τῶν ἀδίκων ψυχαὶ
εἰς τοὺς ἐν τῷ ἅδῃ τόπους. Justin. respons. ad orthodox. quest. 75. op.
pag. 470.

2 Οὐκ ἔστι yap παρὰ τοῖς δικαίοις θάνατος, ἀλλὰ μετάθεσις" μετατίθεν -
ται γὰρ ἐκ τοῦ κόσμου τούτου, εἰς τὴν αἰώνιον ἀνάπαυσιν. καὶ ὥσπερ
τὶς ἀπὸ φυλακῆς ἐξέλθοι, οὕτως καὶ οἱ ἅγιοι ἐξέρχονται ἀπὸ τοῦ μοχθηροῦ
βίου τούτου εἰς τὰ ἀγαθὰ τὰ ἡτοιμασμένα αὐτοῖς. Athanas. de virginitate,
ΟΡ. tom. 2. pag. 120.

@ Nihil illic dilationis aut more est. Judicii enim dies vel beatitudinis re-
tributio est aterna, vel pone : tempus vero mortis habet unumquemque suis le-
gibus, dum ad judicium unumquemque aut Abraham reservat aut pena. Hilar.
in Psalm. 2. op. pag. 51.

182 AN ANSWER TO A CHALLENGE

brose, in his book of the good of death, teacheth us that
death “ is® a certain haven to them who, bemg tossed in
the great sea of this life, desire a road of safe quietness ;
that it maketh not a man’s state worse, but such as it
findeth in every one, such it reserveth unto the future
judgment, and refresheth with rest :” that thereby “ a°
passage is made from corruption to incorruption, from
mortality to immortality, from trouble to tranquillity.”
Therefore he saith, that where ‘ fools’ do fear death as
the chief of evils, wise men do desire it, as a rest after
labours, and an end of their evils; and upon these
grounds exhorteth us, that ‘ when* that day cometh, we
should go without fear to Jesus our Redeemer, without
fear to the council of the patriarchs, without fear to Abra-
ham our father; that without fear we should address our-
selves unto that assembly of saints, and congregation of
the righteous ; forasmuch as we shall go to our fathers,
we shall go to those schoolmasters of our faith ; that, albeit
our works fail us, yet faith may suecour us, and our title
of inheritance defend us.”

Macarius, writing of the double state of those that de-
part out of this life, affirmeth, that when the soul goeth
out of the body, if it be guilty of sin, the devil carrieth
it away with him unto his place: but when the holy ser-
vants of God ‘ remove’ out of their body, the choirs of

b Et quia portus quidam est eorum qui, magno vite istius jactati salo, fide
quietis stationem requirunt: et quia deteriorem statum non efficit ; sed qualem in
singulis invenerit, talem judicio futuro reservat, et quiete ipsa fovet, &c. Ambros,
de bono mortis, cap. 4. Op. tom. 1. pag. 395.

© Transitur autem a corruptione ad incorruptionem, a mortatitate ad immor-
talitatem, a perturbatione ad tranquillitatem. Ibid.

4 Tnsipientes mortem quasi summum malorum reformidant: sapientes quasi
requiem post labores et finem malorum expetunt. Ib. cap. 8. pag. 403.

€ His igitur freti, intrepide pergamus ad redemptorem nostrum Jesum, intre-
pide ad patriarcharum concilium, intrepide ad patrem nostrum Abraham, cum
dies advenerit, proficiscamur: intrepide pergamus ad illum sanctorum ceetum,
justorumque conventum. Ibimus enim ad patres nostros, ibimus ad illos nostrz
fidei preeceptores: ut, etiamsi opera desint, fides opituletur, defendat hereditas.
Ib. cap. 12. pag. 411.

τ Ὅταν ἑξελθωσινξἀπὸ τοῦ σώματος, οἱ χοροὶ τῶν ἀγγέλων παραλαμ-
βανούσιν αὐτῶν τὰς ψυχὰς εἰς τὸ ἴδιον μέρος, εἰς τὸν καθαρὸν αἰῶνα, καὶ
οὕτως αὐτοὺς προσάγουσι τῷ Κυρίῳ. Macar. Egypt. homil. 22.

MADE BY A JESUIT IN IRELAND. 1838

angels receive their souls unto their own side, unto the
pure world, and so bring them unto the Lord;” and in
another place, moving the question concerning such as
depart out of this world sustaining two persons in their
soul, to wit, of sin and of grace; whither they shall go
that are thus held by two parts: he maketh answer, that
thither they shall go, where they have their mind and
affection settled. For ‘ the? Lord,” saith he, “beholding thy
mind, that thou fightest, and lovest him with thy whole
soul, separateth death from thy soul in one hour,
for this is not hard for him to do, and taketh thee into
his own bosom, and unto light. For he plucketh thee
away in the minute of an hour from the mouth of dark-
ness, and presently translateth thee into his own kingdom.
For God can easily do all these things in the minute of an
hour ; this provided only, that thou bearest love unto him:”
than which, what can be more direct against the dream of
popish purgatory? ‘‘ This” present world is the time of
repentance, the other of retribution: this of working, that
of rewarding: this of patient suffering, that of receiving
comfort :” saith St. Basil.

Gregory Nazianzen, in his funeral orations, hath many
sayings to the same purpose; being so far from thinking
of any purgatory pains, prepared for men in the other
world, that he plainly denieth, that after’ the night of
this present life there is any purging to be expected; and
therefore he telleth us, “ that‘ it is better to be cor-

& Βλέπων ὁ Κύριος τὸν νοῦν σου, ὅτι ἀγωνίζῃ, καὶ ἀγαπᾶς αὐτὸν ?
ὕλης ψυχῆς, διαχωρίζει τὸν θανάτον ἐκ τῆς ψυχῆς σου μιᾷ ὥρᾳ (οὐκ
ἐστὶ γὰρ αὐτῷ δυσχερὲς) καὶ προσλαμβανέταί σε εἰς τοὺς κόλπους αὐτοῦ,
καὶ εἰς τὸ φῶς. ἁρπάζει γὰρ σὲ ἐν ῥοπῇ ὥρας ἐκ τοῦ στόματος τοῦ σκότους,
καὶ εὐθέως μετατίθησί σε εἰς τὴν βασιλείαν αὐτοῦ" τῷ γὰρ θεῷ ἐν ῥοπῇ
ὥρας πάντα εὐχερῆ ἔστι ποιῆσαι, μύνον ἵνα τὴν ἀγάπην ἔχης πρὸς
αὐτὸν. Id. hom. 26.

ν
<
[4

" οὗτος ὁ aiwy τῆς μετανοίας, ἐκεῖνος τὴς ἀνταποδόσεως" οὗ

τὸς THC
ἐργασίας, ἐκεῖνος τῆς μεσθαποδοσίας" οὗτος τῆς ὑπομονῆς, ἐκεῖνος τῆς
παρακλησεως. Basil. procem. in regulas fusius disputat. Ἐργασίας γὰρ ὁ παρ-
ὧν καιρὸς" 6 δὲ μέλλων ἀνταποδόσεως, Greg, Nazianz. orat. 9. ad Julianum
τὸν ἐξισώτην,.

1 Μηδὲ ὑπὲρ τὴν νύκτα ταύτην ἔστι τὶς κάθαρσις. Nazianzen. orat. 49,
in pascha.

k ὡς βέλτιον εἶναι νῦν παιδευθῆναι καὶ καθαρθῆναι, TH ἐκεῖθεν Ba-

184 AN ANSWER TO A CHALLENGE

rected and purged now, than to be sent unto the torment
there, where the time of punishing is, and not of purg-
ing.” St. Hierome comforteth Paula for the death of her
daughter Bleesilla, in this manner: ‘ Let! the dead be
lamented; but such a one, whom Gehenna doth receive,
whom hell doth devour, for whose pain the everlasting
fire doth burn. Let us, whose departure a troop of an-
gels doth accompany, whom Christ cometh forth to meet,
be more grieved if we do longer dwell in this tabernacle
of death; because, as long as we remain here, we are pil-
grims from God.”

By all that hath been said, the indifferent reader may
easily discern, what may be thought of the cracking car-
dinal, who would face us down, that ‘ all™ the ancients,
both Greek and Latin, from the very time of the apostles,
did constantly teach that there was a purgatory,” whereas
his own partners could tell him in his ear, that ‘ in® the
ancient writers there is almost no mention of purgatory;
especially in the Greek writers, and therefore that by
the Grecians it is not believed until this day.” He
allegeth indeed a number of authorities to blear men’s
eyes withal: which, being narrowly looked into, will be
found either to be counterfeit stuff, or to make nothing at
all to the purpose; as belonging either to the point of
praying for the dead only, which in those ancient times
had no relation to purgatory ; as in the handling of the
next article we shall see: or unto the fire of affliction in
this life, or to the fire that shall burn the world at the

σάνῳ παραπεμφθῆναι, ἡνίκα κολάσεως καιρὸς, οὐ καθάρσεως. Id. orat.
15. in plagam grandinis, indeque in locis communib. Maximi, serm. 45. et An-
tonii, part. 2. serm. 94.

' Lugeatur mortuus; sed ille, quem gehenna suscipit, quem tartarus devorat,
in cujus peenam zternus ignis estuat. Nos, quorum exitum angeloruin turba
comitatur, quibus obviam Christus oecurrit, gravemur magis, si diutius in
tabernaculo isto mortis habitemus. Quia, quamdiu hic moramur, peregrinamur a
Domino. Hieronym. epist. 25. Op. tom. 4. par. 2. pag. 56.

™ Omnes veteres Greci et Latini ab ipso tempore apostolorum constanter do-
cuerunt purgatorium esse. Bellarmin. de purgat. lib. 1. cap. 15.

4 Alphons. de Castro, advers. heres. lib. 8. tit. Indulgentia. Jo. Roffens. as-
sert. Lutheran. confutat. artic. 18. Polydor. Virgil. de invent. rer. lib. 8. cap. ἢ.

MADE BY A JESUIT IN IRELAND. 185

last day, or to the fire prepared for the devil and his
angels, or to some other fire than that which he intended
to kindle thereby. ‘This benefit only have we here gotten
by his labours, that he hath saved us the pains of seeking
far for the forge, from whence the first sparkles of that
purging fire of his broke forth. For the ancientest memo-
rial that he bringeth thereof, the {places which he hath
abused out of the canonical and apocryphal Scriptures
only excepted, is° out of Plato in his Gorgias and Pheedo ;
Cicero, in the end of his fiction of the dream of Scipio ;
and Virgil, in the sixth book of his Auneids: and next
after the apostles’ times, out? of Tertullian, in the seven-
teenth chapter of his book De anima; and Origen in
divers places. Only he must give us leave to put him in
mind, with what spirit ‘Tertullian was led, when he wrote
that book De anima, and with what authority he strength-
ened that conceit of men’s paying in hell for their small
faults before the resurrection, namely of the? Paraclete ;
by whom if he mean Montanus the arch-heretic, as there
is small cause to doubt that he doth, we need not much
envy the cardinal for raising up so worshipful a patron of
his purgatory.

But if Montanus come short in his testimony, Origen,
I am sure, pays it home with fullmeasure; not pressed
down only and shaken together, but also running over.
For he was one of those, as the cardinal’ knoweth full well,
“‘ who approved of purgatory so much, that he acknow-
ledged no other pains after this life, but purgatory penal-
ties only;” and therefore in his judgment hell and pur-
gatory being the selfsame thing, such as blindly follow
the cardinal may do weil to look, that they stumble not
upon hell, while they seek for purgatory. The Grecians

° Bellarmin. de purgator. lib. 1. cap. 11.

P Td. ibid. cap. 7, et 10.

4 Hoc etiam Paracletus frequentissime commendavit ; si quis sermones ejus
ex agnitione promissorum charismatum admiserit. Tertull. de anima cap.
ult.

© Non defuerunt, qui adeo purgatorium probarint, ut nullas peenas nisi purga-
torias post hanc vitam agnoverint. Ita Origenes sensit. Bellarmin, de purgator.
lib. 1. cap. 2.

186 AN ANSWER TO A CHALLENGE

profess that* they are afraid to tell their people of
any temporary fire after this life; lest it should breed in
them a spice of Origen’s disease, and put out of their
memory the thought of eternal punishment; and by this
means, occasioning them to be more careless of their con-
versation, make them indeed fit fuel for those everlasting
flames. Which fear of theirs we may perceive not to
have been altogether causeless, when the purgatory of
Origen resembleth the purgatory of the pope so nearly,
that the wisest of his cardinals is so ready to mistake the
one for the other. And, to speak the truth, the one is
but an unhappy sprig cut off from the rotten trunk of the
other; which sundry men long since endeavoured to graft
upon other stocks, but could not bring unto any great
perfection, until the pope’s followers tried their skill upon
it, with that success which now we behold. Some of the
ancient, that put their hand to this work, extended the
benefit of this fiery purge unto all men in general: others
thought fit to restrain it unto such as some way or other
bore the name of Christians; others to such Christians
only as had one time or other made profession of the
Catholic faith; and others to such alone as did continue
in that profession until their dying day.

Against all these, St. Augustine doth learnedly dispute ;
proving that wicked men, of what profession soever, shall
be punished with everlasting perdition. And, whereas
the defenders of the last opinion did ground themselves
upon that place in the third chapter of the first epistle to
the Corinthians, which the pope also doth make the prin-
cipal foundation of his purgatory, although it be a proba-
tory’, and not a purgatory fire that the apostle there

* Εἰ δὲ νῦν ἐκ δέου καὶ πρόσκαιρον ὀνομάσωμεν πῦρ, δέος μὴ τοῦθ᾽ ὑπο-
πτεύσαντες εἶναι OL πιστοὶ τὸ αἰώνιον, καὶ πᾶν ἤδη τοιοῦτο νομίσωσι πῦρ,
κἀντεῦθεν Ta ᾿Ωριγένους νοσήσωσι, καὶ τὴν τῆς αἰωνίου κολάσεως
μνήμην τῶν ψυχῶν ἀποικίσωσιν, τέλος κολάσεως θέμενοι. ὕθεν ὡς πολλὰ
μὲν ἕψεται ἄτοπα, πολχὴν δὲ ἐπιδείξονται περὶ τὴν οἰκείαν πολιτείαν
ἀμέλειαν, καὶ πολλὴν χορηγήσουσιν ὕλην τῇ αἰωνίῳ κολάσει, οὐδεὶς ἀγ-
γοεῖ. Greci, in lib. de purgatorio igne, a Bon. Vulcanio edit.

MADE BY A JESUIT IN IRELAND. 187

treateth of, St. Augustine maketh answer, that this" sen-
tence of the apostle is very obscure, and to be reckoned
among those things which St. Peter saith are hard to be
understood in his writings, which men ought not to per-
vert unto their own destruction; and freely confesseth*,
that in this matter he would rather hear more intelligent
and more learned men than himself. Yet this he deli-
vereth for his opinion: that by wood, hay, and stubble,
is understood that over-great love which the faithful bear
to the things of this life; and by fire, that temporal tri-
bulation which causeth grief unto them by the loss of
those things, upon which they had too much placed
their affections. But ‘“‘ whether’ in this life only,” saith
he, “men suffer such things, or whether some such
judgments also do follow after this life, the meaning
which I have given of this sentence, as I suppose, abhor-
reth not from the truth.” And again, “ Whether? they
find the fire of transitory tribulation, burning those secu-
lar affections which are pardoned from damnation, in the
other world only ; or whether here and there; or whether
therefore here, that they may not find them there; I
gainsay it not, because peradventure it is true.” And in
another place : “ That* some such thing should be after
this life, it is not incredible ; and whether it be so it may
be inquired, and either be found or remain hidden; that
some of the faithful by a certain purgatory fire, by how
much more or less they have loved these perishing goods,
are so much the more slowly or sooner saved.” Wherein

" Augustin. de fide et operib. cap. 15.

Χ Td. Ibid. cap. 16.

Y Sive ergo in hac vita tantum homines ista patiuntur, sive etiam post hance
vitam talia quedam judicia subsequuntur; non abhorret, quantum arbitror, a ra-
tione veritatis iste intellectus hujus sententiz. Id. ibid. cap. 16. pag.

Z Sive ibi tantum, sive hic et ibi, sive ideo hic ut non ibi, secularia (quamvis
a damnatione venialia) concremantem ignem transitoriz tribulationis inveniant ;
non redarguo, quia forsitan verum est. Id. lib. 21. de civit. Dei, cap. 26.

ἃ Tale aliquid etiam post hane vitam fieri incredibile non est, et utrum ita sit
quzeri potest, et aut inveniri aut latere ; nonnullos fideles per ignem quendam pur-
gatorium, quanto magis minusve bona pereuntia dilexerunt, tanto tardius citiusve
salvari. Id.in enchirid. ad Laurent. cap. 69.

188 AN ANSWER TO A CHALLENGE

the learned father dealeth no otherwise than when, in
disputing against the same men, he is content, if they
would acknowledge that the wrath of God did remain
everlastingly upon the damned, to give them leave to
think that their pains might some way or other be light-
ened or mitigated. Which yet notwithstanding, saith he,
“ΤΡ do not therefore affirm, because I oppose it not.”
What the doctors of the next succeeding ages taught
herein, may appear by the writings of St. Cyril, Genna-
dius, Olympiodorus, and others. St. Cyril, from those last
words of our Saviour upon the cross, ‘‘ Father, into thy
hands I commend my spirit,” delivereth® this as the cer-
tain ground and foundation of our hope. ‘ We ought
to believe that the souls of the saints, when they are de-
parted out of their bodies, are commended unto God’s
goodness, as unto the hands of a most dear father; and
do not remain in the earth, as some of the unbelievers have
imagined, until they have had the honour of burial ;
neither are carried, as the souls of the wicked be, unto a
place of unmeasurable torment, that is, unto hell: but ra-
ther fly to the hands of the Father, this way being first pre-
pared for us by Christ. For he delivered up his soul
into the hands of his Father, that from it, and by it, a
beginning being made, we might have certain hope of this
thing; firmly believing, that after death we shall be in
the hands of God, and shall live a far better life for ever
with Christ. For therefore Paul desired to be dissolved,
and to be with Christ.” Gennadius, in a book where-
in he purposely taketh upon him to reckon up the

Ὁ Quod quidem non ideo confirmo, quoniam non refello. Id. de civit. Dei,
lib. 21. cap. 24.

© Quod nobis magne spei fundamentum atque originem prebet. Credere
namque debemus, quum a corporibus sanctorum anime abierint, tanquam
in manus charissimi patris, bonitati divine) commendari ; nec, ut quidam infide-
lium crediderunt, in terris conversari, quousque sepulture honoribus affectz sint ;
nec, ut peccatorum anime, ad immensi cruciatus locum, id est, ad inferos, de-
ferri; itinere hoc nobis a Christo primum preparato: sed in manus potius Pa-
tris evolare. Tradidit enim animam suam manibus Genitoris, ut ab illa et per
illam facto initio, certam hujus rei spem habeamus : firmiter credentes, in mani-
bus Dei nos post mortem futuros, vitamque multo meliorem ac perpetuo cum
Christo victuros. Ideo enim Paulus desideravit resolvi, et esse cum Christo.
Cyrill. Alexandr. in Johann. lib, 12. Op. tom, 4, pag. 1069.

MADE BY A JESUIT IN IRELAND. 189

particular points of doctrine received by the Church in
his time, when he cometh to treat of the state of souls
separated from the body, maketh no mention at all of
purgatory ; but layeth down this for one of his positions :
** After’ the ascension of our Lord into heaven, the souls
of all the saints are with Christ; and departing out of
the body go unto Christ, expecting the resurrection of
their body, that together with it they may be changed
unto perfect and perpetual blessedness: as the souls of the
sinners also, being placed in hell under fear, expect the re-
surrection of their body, that with it they may be thrust unto
everlasting pain.” In like manner Olympiodorus, expound-
ing that place of Ecclesiastes, “ If* the tree fall toward
the south or toward the north, in the place where the tree
falleth, there it shall be;” maketh this inference there-
upon: “ In‘ whatsoever place therefore, whether of light
or of darkness, whether in the work of wickedness or of
virtue, a man is taken at his death, in that degree and
rank doth he remain, either in light with the just and
Christ the King of all, or in darkness with the wicked
and the prince of this world.”

The first whom we find directly to have held, that ‘ for?
certain light faults there is a purgatory fire” provided be-
fore the day of judgment, was Gregory the first, about
the end of the sixth age after the birth of our Saviour
Christ. It was his imagination, that the end of the world
was then at hand; and that ‘ as" when the night begin-

ἃ Post ascensionem Domini ad ccelos, omnium sanctorum anime cum Christo
sunt; et exeuntes de corpore ad Christum vadunt, expectantes resurrectionem
corporis sui, ut ad integram et perpetuam beatitudinem cum ipso pariter immu-
tentur; sicut et peccatorum anime, in inferno sub timore posite, expectant re-
surrectionem sui corporis, ut cum ipso ad poenam detrudantur eternam. Gen-
nad. de ecclesiastic. dogmatib. cap. 79.

e Eccles. chap. 11. ver. 3.

f’Ev@ δ᾽ ἄν τοιγαροῦν τόπῳ, εἴτε τοῦ φωτὸς εἴτε TOD σκότους, εἴτε τῷ
τῆς κακίας ἔργῳ εἴτε τῷ τῆς ἀρετῆς, καταληφθῇ ἐν τῆ τελεύτῆ ὁ
ἄνθρωπος, ἐν ἐκείνῳ μένει τῷ βαθμῷ καὶ τῇ τάξει, ἢ ἐν φωτὶ μετὰ τῶν
δικαίων καὶ τοῦ παμβασιλέως Χριστοῦ, ἢ ἐν τῷ σκότει μετὰ τῶν ἀδίκων
καὶ τοῦ κοσμοκράτορος. Olympiodor. in Ecclesiast. cap. 11.

& Sed tamen de quibusdam levibus culpis esse ante judicium purgatorius ignis
eredendus est. Gregor. dialog. lib. 4. cap. 39. Op.tom. 2. pag. 441.

bh Quemadmodywm cum nox finiri et dies incipit oriri, ante solis ortum sintul

190 AN ANSWER TO A CHALLENGE

neth to be ended, and the day to spring, before the rising
of the sun, the darkness is in some sort mingled together
with the light, until the remains of the departing night
be turned into the light of the following day; so the end
of this world was then intermingled with the beginning
of the world to come; and the very darkness of the re-
mains thereof made transparent by a certain mixture of
spiritual things.” And this he assigneth for the reason,
*‘ why’ in those last times so many things were made
clear touching the souls, which before lay hid: so that
by open revelations and apparitions the world to come
might seem to bring in and open itself unto them.” But
as we see that he was plainly deceived in one of his con-
ceits, so have we just cause to call into question the ve-
rity of the other; the Scripture especially having in-
formed us, that a people for enquiry of matters should
not have recourse to the* dead, but to their God, to the
law, and to the testimony: it being not God’s manner to
send men from! the dead to instruct the living, but to
remit them unto Moses and the prophets, that they
may hear them. And the reason is well worth the ob-
servation which the author of the questions to Antiochus
rendereth, Why God would not permit the soul of any of
those that departed from hence to return back unto us
again, and to declare the state of things in hell unto us ;
lest “much error™ might arise from thence unto us in this

aliquo modo tenebrz cum luce commixtz sunt, quousque discedentis noctis reli-
quiz in luce diei subsequentis perfecte vertantur: ita hujus mundi finis jam cum
futuri seeculi exordio permiscetur, atque ips reliquiarum tenebre quadam jam
rerum spiritalium permixtione translucent. Id. ibid. cap. 41. pag. 445.

i Quid hoc est, queso te, quod in his extremis temporibus tam multa de ani-
mabus clarescunt, que ante latuerunt ; ita ut apertis revelationibus atque osten-
sionibus venturum szculum inferre se nobis atque aperire videatur. Ibid. cap.
40. pag. 445,

k Tsai. chap. 8. ver. 19, 20. ! Luke, chap. 16. ver. 29, 30.

m Πολλὴ ἐντεῦθεν πλάνη ἐν τῷ βίῳ τίκτεσθαι ἔμελλεν" πολλοὶ γὰρ τῶν
δαιμόνων ἐν σχήμασιν ἀνθρώπων εἶχον μετασχηματίζεσθαι τῶν κοιμη-
θέντων, καὶ ἔμελλον ἐκ νεκρῶν ἐγηγέρθαι αὐτοὺς λέγειν, καὶ πολλὰ ψευδῆ
πράγματα, καὶ δόγματα περὶ τῶν ἐκεὶ εἶχον ἡμῖν ἐγκατασπεῖραι πρὸς τὴν
ἡμῶν πλάνην καὶ ἀπώλειαν. Ad Antioch. quest. 35. inter opera Athanasii.
tom. 2, pag. 275.

MADE BY A JESUIT IN IRELAND. 191

life. For many of the devils,” saith he, “ might transform
themselves into the shapes of those men that were de-
ceased, and say that they were risen from the dead; and
so might spread many false matters and doctrines of the
things there, unto our seduction and destruction.”

Neither is it to be passed over, that in those appari-
tions and revelations, related by Gregory, there is no
mention made of any common lodge in hell appointed for
purging of the dead, which is that which the Church of
Rome now striveth for; but of certain souls only, that for
their punishment were confined to baths" and other such
places here upon earth: which our Romanists may believe
if they list, but must seek for tlie purgatory they look for
somewhere else. And yet may they save themselves
that labour, if they will be advised by the bishops assem-
bled in the council of Aquisgran, two hundred and forty
years after these visions were published by Gregory ; who
will resolve them out of the word of God, how sins are
punished in the world to come. ‘‘The® sins of men,” say they,
“6 are punished three manner of ways: twoin this life, and
the third in the life to come. Of those two the apostle
saith: If we would judge ourselves, we should not be judged
of the Lord. 'This is the punishment wherewith, by the
inspiration of God, every sinner, by repenting for his of-
fences, taketh revenge upon himself. But where the
apostle consequently adjoineth, When we are judged, we
are chastened of the Lord, that we should not be con-
demned with this world; this is the punishment which

" Gregor. dialog. lib. 4. cap. 40, et 55. pag. 444, et 464.

© Tribus itaque modis peccata mortalium vindicantur: duobus in hac vita,
tertio in futura vita. De duobus ita apostolus inquit: Si nosmetipsos judicaveri-
mus, a Domino non judicabimur. Hee est vindicta quam, inspirante Deo, om-
nis peccator, pro suis admissis peenitendo, in seipso vindicat. Quod autem pro-
secutus idem apostolus infert; Cum judicamur autem, a Domino corripimur, ut
non cum mundo damnemur : hee est vindicta, quam omnipotens Deus misericor-
diter peccatori irrogat, juxta illud: Deus quem amat, corripit; flagellat autem
omnem filium quem recipit. Tertia autem extat valde pertimescenda atque
terribilis, que non in hoc sed in futuro, justissimo Dei judicio, fiet saeculo ; quan-
do justus judex dicturus est: Discedite a me maledictiin ignem zternum, qui
paratus est diabolo et angelis ejus. Capitul. Aquisgran, concil. ad Pipinum miss.
lib. 1. cap. 1.

192 AN ANSWER TO A CHALLENGE

Almighty God doth mercifully inflict upon a sinner accord-
ing to that saying, Whom God loveth he chasteneth, and
he scourgeth every son that he receiveth. But the third
is very fearful and terrible, which by the most just judgment
of God shall be executed, not in this world, but in that
which is to come, when the just Judge shall say: Depart
from me ye cursed into everlasting fire, which is prepared
for the devil and his angels.” Add hereunto the saying
of the author of the books De vanitate seculi, and De
rectitudine Catholice conversationis, wrongly ascribed to
St. Augustine, ‘ Know? that when the soul is separated
from the body, presently it is either placed in paradise
for his good works, or cast headlong into the bottom of
hell for his sins;”? as also of the second sermon De
consolatione mortuorum. ‘‘ When’ the soul departeth,
which cannot be seen with carnal eyes, it is received by the
angels, and placed either in the bosom of Abraham, if it
be faithful, or in the custody of the prison of hell, if it be
sinful; until the day appointed come, wherein it is to re-
ceive the body, and render an account of the works
thereof at the tribunal of Christ the true Judge ;” and
that in the days of Otto Frisingensis himself, who wrote
in the year of our Lord one thousand one hundred and
forty-six, the doctrine of purgatory was esteemed only
a private assertion held by some, and not an article of
faith generally received by the whole Church, for why
should he else write of it in this manner? ‘ That" there is

P Scitote, quod, cum anima a corpore evellitur, statim aut in paradiso pro me-
ritis bonis (as it is in the one, or, pro bonis operibus, as it is in the other book:
both importing the selfsame thing) collocatur, aut certe pro peccatis in inferni
tartara precipitatur. Lib. de vanit. saculi, cap. 1. et de rectitud. catholic. con-
versat. app. tom. 6. operum Augustini.

4 Recedens anima, qu carnalibus oculis videri non potest, ab angelis suscipi-
tur; et collocatur aut in sinu Abrahe, si fidelis est, aut in carceris inferni custo-
dia, si peccatrix est: donec veniat statutus dies, quo suum recipiat corpus, et
apud tribunal Christi judicis veri reddat suorum operum rationem. Serm. 2. de
consolat. mortuor. Ibid.

τ Esse apud inferos locum purgatorium, in quo salvandi vel tenebris tantum
afficiantur, vel expiationis igne decoquantur, quidam asserunt. Otto Fris. lib.
8. chron, cap. 26.

MADE BY A JESUIT IN IRELAND. 193

in hell a place of purgatory, wherein such as are to be
saved are either only troubled with darkness, or decocted
with the fire of expiation, SOME do affirm;” and lastly,
that the purgatory, wherewith the Romish clergy doth
now delude the world, is a new device, never heard of in
the Church of God, for the space of a thousand years
after the birth of our Saviour Christ.

For the Gregorian purgatory, which reached no further
than to the expiation of ‘ small* and very light faults,”
would not serve these men’s turn; who very providently
considered that little use could be made of that fire, if it
had no other fuel but this to maintain it. For such pec-
cadilloes as these, they say, may be taken away in this
life; byt knocking the breast, by receiving the bishop's
blessing, by being sprinkled with holy water, and by such
other easy remedies; that, if this were all the matter to be
cared for, men needed not greatly to stand in fear of
purgatory. Yea, admit they should be so extremely neg-
ligent in their lifetime, that they forgat to use any of these
helps; they might for all this at the time of their death
be more afraid than hurt: yea, this fear® alone, if there
were nothing else, might prove a means to “ purge their
souls, at the very departing, from those faults of the light-
est kind ;” if Gregory may be credited. Nay, which is
more, divers of their own elder” divines, to whom we
may adjoin cardinal Cajetan* also in these latter days,

* Sed tamen hoc de parvis minimisque peccatis fieri posse credendum est ;
sicut est assiduus otiosus sermo, immoderatus risus, &c. Gregor. dialog. lib. 4.
cap. 39. op. tom. 2. pag. 444.

* Sext. proeem. in Glossa verb. Benedictionem. Francisc. a Victoria in
summa sacramentor. eccles. num. 110. Jacob. de Graffiis, decis. cas. conscient.
part. 1. lib. 1. cap. 6. num. 10.

" Sed plerumque de culpis minimis ipse solus pavor egredientes justorum
animas purgat. Gregor. dialog. lib. 4. cap. 46. op. tom 2. pag. 453.

’ Delet gratia finalis peccatum veniale in ipsa dissolutione corporis et anime ;
&c. Hoc ab antiquis dictum est: sed nunc communiter tenetur, quod peccatum
veniale cum hine deferatur a multis, etiam quantum ad culpam, in purgatorio pur-
gatur. Albert. Magn. in compend. theologice veritat. lib. 3. cap. 13. Vid.
Alexand. Halens. summ. part. 4. quest. 15. membr. 3. art. 3. Durand, lib, 4.
dist. 45. quest. 1. &c.

* Cajetan. opusc. tom. 1. tract. 23, de purgator, queest. 1.

VOL, ΠῚ. oO

194 AN ANSWER TO A CHALLENGE

have taught, that all the remains of sin in God’s children
are quite abolished by final grace, at the very instant
of their final dissolution; so that the stain of the least
sin is not left behind to be carried unto the other world.
Now purgatory, as Bellarmine describeth it, is a ‘‘ cer-
tain’ place, in which as in a prison those souls are purged
after this life, which were not fully purged in this life ;
that, being so purged, they may be able to enter into
heaven, whereinto no unclean thing can enter. And of
this,” saith he, “is all the controversy.” If that be so,
their own doctors, you see, will quickly bring this con-
troversy unto an end. For if the souls be fully purged
here from all spot of sin, what need have they to be
sent unto any other purgatory after this life? Yes, say
they, although the fault be quite remitted, and the soul
clearly freed from the pollution thereof: yet may there
remain a temporal punishment due for the very mortal
sins that have been committed; which, if relief do not
otherwise come, by the help of such as are alive, must be
soundly laid on in purgatory. But why in purgatory, say
we, seeing here there is no more purging work left: for
the fault and the blot being taken away already, what
remaineth yet to be purged? ‘The punishment only, they
say, is left behind: and punishment, I hope, they will
not hold to be the thing, that is purged away by punish-
ment. Again, we desire them to tell us, what father or
ancient doctor did ever teach this strange divinity? thata
man being clearly purged from the blot of his sin, and
fully acquitted here from the fault thereof, should yet in
the other world be punished for it with such grievous tor-
ments, as the tongue of man is not able to express. And
yet, as new and as absurd a doctrine as it is, the pope
and his adherents have builded thereupon both their
guileful purgatory, with which it suiteth as evil-favouredly
as may be; and their gainful indulgences, which, by their

Y Locus quidam, in quo tanquam in carcere post hanc vitam purgantur anime,
que in hac non plene purgatz fuerunt: ut nimirum sic purgate in celum in-
gredi valeant, quo nihil intrabit coinquinatum. De hoe est tota controversia.
Bellarmin. de purgator. lib. 1. cap. 1.

MADE BY A JESUIT IN IRELAND. 195

own doctrine, free* not a man from the guilt of any fault,
either mortal or venial, but only from the guilt of the
temporal punishment, which remaineth after the fault
hath been forgiven.

When Thomas Aquinas and other friars had brought
the frame of this new building unto some perfection, and
fashioned all things therein unto their own best advan-
tage, the doctors of the Greek Church did publicly oppose
themselves against it. Mattheeus Questor by name wrote
against ‘Thomas herein: whose book is still preserved
in the emperor’s library at Vienna. So Athanasius his
disputation against purgatory is (or lately was) to be seen
in the French king’s library; and the like of Germanus,
patriarch of Constantinople; and others elsewhere. ‘The
apology of the Grecians, touching the same subject, is
commonly to be had; which was penned by Marcus®
Eugenicus archbishop of Ephesus, and presented? to
cardinal Cusanus and the deputies of the council of Basil,
in the year one thousand four hundred and thirty-eight,
the fourteenth of June; the® very same day wherein Bes-
sarion archbishop of Nice disputed with the Latins of the
same matter, in the council assembled at Ferrara. In
that apology, the Grecians begin their disputation with
this proposition. “ Δ" purgatory fire, and a punishment
by fire which is temporal, and shall at last have an end;
neither have we received from our doctors, neither do we
know that the church of the East doth maintain.” ‘They

% Td. de indulgent. lib. 1. cap. 7. prop. 1.

® Sixt. Senens. lib. 6. biblioth. sanct. annotat. 259.

b Responsio Gracorum ad positionem Latinorum, opinionem ignis purgatorii
fundantium et probantium. Que lecta et data fuit reverendiss. et reverendis
patribus, et dominis deputatis, die sabbati, xtv. mensis Junii, 1438. in sacristia
fratrum minorum, Basilez, praesentata Nicolao Cusano. Martin. Crusiusin Turco-
Grecia, pag. 186. ex libro MS. Johann. Capnionis.

4 Πῦρ καθαρτήριον καὶ κόλασιν διὰ πυρὸς πρόσκαιρον Kai τέλος ἕξου-
σαν ὕλως, ἡμεῖς ὑπὸ τῶν ἡμετέρων Ob παρειλήφαμεν διδασκάλων, οὐδὲ
τὴν τῆς ἀνατολῆς ἐκκλησίας ἴσμεν φρονοῦσαν. Apolog. Grecor. de purg-
ator. a Bonav. Vulcan. edit.

o 2

196 AN ANSWER TO A CHALLENGE

add further: “ Neither® have we received it from any of
our doctors; and moreover no small fear doth trouble
us, lest, by admitting a temporary fire both penal and pur-
gatory, we should destroy the full consent of the Church.”
And thereupon they conclude very peremptorily: ‘ For'
these reasons therefore, neither have we ever hitherto
affirmed any such thing, neither will we at all affirm it.”
Yet within a year after, the pope and his ministers
prevailed so far with them in the council at Florence, that
they were content for peace sake to yield, that “ the®
middle sort of souls were in a place of punishment; but
whether that were fire, or darkness and tempest, or
something else, they would not contend.” And accord-
ingly was the pretended union betwixt them and the
Latins drawn up: that ‘ if" such as be truly penitent die
in God’s favour, before they have satisfied for their
sins of commission and omission by worthy fruits of
penance, their souls are purged after death with purga-
tory punishments ;” neither fire, nor any other kind of
punishment being specified in particular. But neither
would Marcus the bishop of Ephesus, who was one of
the legates of the patriarchs of Antioch and of Jerusalem,
consent to this union: neither could the Greek Church
afterwards by any means be drawn to yield unto it. And
so unto this day, the Romish purgatory is rejected, as
well by the Grecians as by the Muscovites and Russians,
the Cophtites and Abassines, the Georgians and Arme-

© ‘Ore μήτε παρὰ τινὸς τῶν διδασκάλων αὐτὸ παρειλήφαμεν, ETL TE καὶ
φόβος οὐ μικρὸς ὑποθρύπτει ἡμᾶς, μὴ πῦρ πρόσκαιρον ὑποθέμενοι παράδι-
κόν τε καὶ καθαρτήριον, τῷ παντὶ λυμῃνάμεθα τῆς ἐκκλησίας πληρώματι.
Ibid.

f Διὰ ταῦτα οὖν οὐδέποτε μέχρι τοῦ νῦν εἰρήκαμεν τοιοῦτον οὐδὲν, οὐδ᾽
ὅλως ἐροῦμεν. Ibid. Ἵ

Ε αἱ δὲ μέσαι ὑπάρχουσι μὲν ἐν βασανιστηρίω, καὶ εἴτε πῦρ ἐστὶν, εἴτε
ζόφος καὶ θύελλα, εἴτε τι ἕτερον, οὐ διαφερόμεθα. Concil. Florentin. sess. 25.

h Si vere peenitentes in Dei charitate decesserint, antequam dignis pcenitentiz
fructibus de commissis satisfecerint et omissis, eorum animas pcenis purgatoriis
post mortem purgari. Eugenii rv. Bulla Unionis. ibid. cujus αὐτόγραφον etiam
inter κειμήλια Cottoniana vidimus.

MADE BY A JESUIT IN IRELAND. 197

nians, together with the Syrians and Chaldeans that are
subject to the patriarchs of Antioch and Babylon, from
Cyprus and Palestina unto the East-Indies. And this
may suffice for the discovery of this new found creek of
purgatory.

198 AN ANSWER TO A CHALLENGE

ON PRAYER

FOR

Te Ee DE Ape

Prayer for the dead,as it is used in the Church of
Rome, doth necessarily suppose purgatory : and there-
fore whatsoever hath been alleged out of the Scriptures
and fathers against the one, doth stand in full force
against the other: so that here we need not actum agere,
and make a new work of overthrowing that which hath
been sufficiently beaten down already. But on the
other side, the admittal of purgatory doth not necessarily
infer prayer for the dead: nay, if we shall suppose with
our adversaries that purgatory is the prison*, from whence
none ‘ shall come out until they have paid the utmost
farthing ;” their own paying, and not other men’s praying,
must be the thing they are to trust unto, if ever they look
to be delivered out of that jail. Our Romanists indeed
do commonly take it for granted, that ‘* Purgatory? and
prayer for the dead be so closely linked together, that the
one doth necessarily follow the other”: but in so doing,
they reckon without their host, and greatly mistake the
matter. For howsoever they may deal with their own
devices as they please, and link their prayers with their
purgatory as closely as they list: yet shall they never
be able to shew, that the commemoration and prayers for
the dead, used by the ancient Church, had any relation

4 Matt. chap. 5. ver. 26.
> Bishop against Perkins reform. catholic. part. 2. pag. 149.

MADE BY A JESUIT IN IRELAND. 199

unto their purgatory ; and therefore, whatsoever they
were, popish prayers we are sure they were not. I easily
foresee, that the full opening of the judgment of the fa-
thers, in this point, will hardly stand with that brevity
which I intend to use in treating of these questions: the
particulars be so many, that necessarily do incur into the
handling of this argument. But I suppose the reader
will be content rather to dispense with me in that behalf,
than be sent away unsatisfied in a matter, wherein the
adversary beareth himself confident beyond measure, that
the whole stream of antiquity runneth clearly upon his
side.

That the truth then of things may the better appear:
we are here prudently to distinguish the original institu-
tion of the Church, from the private opinions of particular
doctors, which waded further herein than the general in-
tendment of the Church did give them warrant; and di-
ligently to consider, that the memorials, oblations and
prayers, made for the dead at the beginning, had reference
to such as rested from their labours, and not unto any
souls which were thought to be tormented in that Uto-
pian purgatory, whereof there was no news stirring in
those days. ‘This may be gathered, first, by the practice
of the ancient Christians, laid down by the author of the
commentaries upon Job, which are wrongly ascribed unto
Origen, in this manner. ‘‘ We observe the memorials of
the saints, and devoutly keep the remembrance of our
parents or friends which die in the faith; as well rejoicing
for their refreshing, as requesting also for ourselves a
godly consummation in the faith. ‘Thus therefore do
we celebrate the death, not the day of the birth:
because they which die shall live for ever: and we cele-

© Propterea et memorias sanctorum facimus, et parentum nostrorum vel ami-
corum, in fide morientium, devote memoriam agimus ; tam illorum refrigerio gau-
dentes, quam etiam nobis piam consummationem in fide postulantes. Celebra-
mus nimirum, religiosos cum sacerdotibus convocantes, fideles una cum clero ;
invitantes adhuc egenos et pauperes, pupillos et viduas saturantes : ut fiat festi-
vitas nostra in memoriam requiei defunctis animabus, nobis autem efficiatur in
odorem suavitatis in conspectu eterni Dei. Lib. 3. commentar, in Job, inter opera
Origenis, tom. 2. pag. 902.

200 AN ANSWER TO A CHALLENGE

brate it, calling together religious persons with the priests,
the faithful with the clergy ; inviting moreover the needy
and the poor, feeding the orphans and widows: that our
festivity may be for a memorial of rest to the souls de-
parted, whose remembrance we celebrate, and to us may
become a sweet savour in the sight of the eternal God.”
Secondly, by that which St. Cyprian writeth of Lauren-
tinus and Ignatius: whom he acknowledgeth to have re-
ceived of the Lord palms and crowns for their famous
martyrdom ; and yet presently addeth, “ We? offer sacri-
fices always for them, when we celebrate the passions and
days of the martyrs with an anniversary commemoration.”
Thirdly, by that which we read in the author of the Ke-
clesiastical Hierarchy, set out under the name of Diony-
sius the Areopagite. For where the party deceased is
described by him to have departed out of this life “ reple-
nished® with divine joy, as now not fearing any change to
worse,” being come unto the end of all his labours; and
to have been both privately acknowledged by his friends,
and publicly pronounced by the ministers of the Church,
to be a happy man, and to be verily admitted into the
. society’ of the saints that have been from the beginning
of the world :” yet doth he declare, that the bishop made
prayer for him, (upon what ground we shall afterward
hear), that ““ God’ would forgive him all the sins that he
had committed through human iufirmity, and bring him
into the light and the land of the living, into the bosoms of
Abraham, Isaac and Jacob, into the place from whence
pain and sorrow and sighing flieth.” Fourthly, by the fu-
neral ordinances of the Church, related by St. Chrysos-

4 Sacrificia pro eis semper, ut meministis, offerimus ; quoties martyrum pas-
siones et dies anniversaria commemoratione celebramus. Cyprian. epist. 34. op.
pag. 47.

Γ ὡς κοινωνὸν ὄντως ὄντα τῶν am’ αἰῶνος ἁγίων, ἱερῶς ἀνακηρυττόμε-
νον. Dionys. Ecclesiast. hierarch. cap. 7.0}. tom. 1. pag. 266.

8 Ἢ μὲν οὖν εὐχὴ, τῆς θεαρχικῆς ἀγαθότητος δεῖται πάντα μὲν ἀφεῖναι
τὰ Ov ἀνθρωπίνην ἀσθένειαν ἡμαρτημένα τῷ κεκοιμημένῳ, κατατάξαι δὲ
αὐτὸν ἐν φωτὶ καὶ χώρα ζώντων, εἰς κόλπους ᾽᾿Αβραὰμ, καὶ ᾿Ισαὰκ, καὶ
᾿Ιακὼβ, ἐν τόπῳ οὗ ἀπέδρα ὁδύνη καὶ λύπη καὶ στεναγμὸς. Ibid. pag. 267.

MADE BY A JESUIT IN IRELAND. 201

tom: which were appointed to admonish the living, that
the parties deceased were ina state of joy, and not of grief.
For" tell me,” saith he, “ what do the bright lamps
mean? do we not accompany them therewith as cham-
pions? What mean the hymns?” ‘ Consider! what thou
dost sing at that time. Return my soul unto thy rest ;
Jor the Lord hath dealt bountifully with thee. And again,
I will fear no evil, because thou art with me. And again,
Thou art my refuge from the affliction that compasseth
me. Consider what these psalms mean.”

Fifthly, by the forms of the prayers, that are found in
the ancient liturgies: as in that of the Churches of Syria,
attributed unto St. Basil: ‘‘ Be* mindful, O Lord, of them
which are dead, and are departed out of this life; and of
the orthodox bishops which, from Peter and James the
apostles until this day, have clearly professed the right
word of faith; and, namely, of Ignatius, Dionysius, Ju-
lius, and the rest of the saints of worthy memory. Be
mindful, O Lord, of them also which have stood unto
blood for religion, and by righteousness and holiness have
fed thy holy flock :” and, in the liturgy fathered upon the
apostles, ‘‘ We! offer unto thee for all the saints which
have pleased thee from the beginning of the world, patri-

h ᾿Ειπὲ yap μοι τὶ βούλονται αἱ λαμπάδες αἱ Pawpat; ody’ we ἀθλητὰς
αὐτοὺς προπέμπομεν ; τι δὲ οἱ ὕμνοι; Chrysost. in epist. δὰ Hebr. hom.
4. op. tom. 12. pag. 46.

i ’Evvdénoov τὶ ψάλλεις κατα τὸν καιρὸν ἐκείνον. ᾿Επίστρεψον, ψυχή
μου εἰς τὴν ἀνάπαυσίν σου, ὅτι Κύριος εὐηργέτησέ σε. καὶ πάλιν, Οὐ
φοβηθήσομαι κακὰ, ὅτι σὺ per’ ἐμοῦ εἰ. καὶ πάλιν, Yu μοῦ εἰ καταφυγὴ
ἀπὸ θλίψεως τῆς περιεχούσης με. ἐννόησον τι βούλονται οὗτοι οἱ ψαλ-
μοὶ. Id. ibid. pag. 47.

k Memento etiam, Domine, eorum qui decesserunt migraruntque ex hac vita, et
episcoporum orthodoxorum qui inde a Petro et Jacobo apostolis, ad hune usque
diem, rectum fidei verbum clare sunt professi; et nominatim Ignatii, Dionysii,
Julii, ac reliquorum divorum laudabilis memorize. Memento, Domine, eorum
quoque qui usque ad sanguinem pyro religione steterunt, et gregem tuum sacrum
per justitiam et sanctitatem paverunt, &c. Basilii anaphora, ab Andr. Masio, ex
Syriaco conversa.

Ι Ἔτι προσφέρομέν σοι καὶ ὑπὲρ πάντων τῶν ἀπ᾽ αἰῶνος εὐαρηστησάν-
των σοι ἁγίων, πατριαρχῶν, προφητῶν, δικαίων, ἀποστόλων, μαρτύρων,
ὁμολογητῶν, ἐπισκόπων, πρεσβυτέρων, διακόνων, ὅς, Constitut. apostolic.
lib, 8. cap. 12.

202 AN ANSWER TO A CHALLENGE

archs, prophets, just men, apostles, martyrs, confessors,
bishops, priests, deacons, &c.” And in the liturgies of
the Churches of Egypt, which carry the title of St. Basil,
Gregory Nazianzen, and Cyril of Alexandria; ‘ Be”
mindful, O Lord, of thy saints: vouchsafe to remem-
ber all thy saints, which have pleased thee from the
beginning, our holy fathers, the patriarchs, prophets,
apostles, martyrs, confessors, preachers, evangelists,
and all the souls of the just, which have died in the
faith: and especially the holy, glorious, the evermore-
virgin Mary, the mother of God; and St. John the fore-
runner, the baptist and martyr; St. Stephen the first
deacon and martyr; St. Mark the apostle, evangelist and
martyr, &c.”’ and, in the liturgy of the Church of Constan-
tinople, ascribed to St. Chrysostom; ‘ We" offer unto
thee this reasonable service, for those who are at rest in
the faith, our forefathers, fathers, patriarchs, prophets and
apostles, preachers, evangelists, martyrs, confessors, re-
ligious persons, and every spirit perfected in the faith: but
especially for our most holy, immaculate, most blessed
lady, the mother of God and aye-virgin Mary”: which
kind of oblation for the saints sounding somewhat harshly
in the ears of the Latins, Leo Thuscus in his translation
thought best to express it to their better liking after this
manner; “γε offer unto thee this reasonable service

™ Memento, Domine, sanctorum tuorum: dignare ut recorderis omnium sanc-
torum tuorum, qui tibi placuerunt ab initio, patrum nostrorum ‘sanctorum, patri-
archarum, prophetarum, apostolorum, martyrum, confessorum, evangelizantium,
evangelistarum, et omnium spirituum justorum, qui obierunt in fide: et imprimis
sancte, glorios, semperque virginis Dei genitricis, Marie; et sancti Johannis
precursoris, baptistee et martyris ; sancti Stephani protodiaconi et protomartyris ;
sancti Marci apostoli, evangelist et martyris; &c. Liturg. AZgyptiac. Basil. Greg.
et Cyrilli, a Victorio Scialach ex Arabico convers. pag. 22, 47, et 60. edit. August.
ann. 1604.

n "Ere προσφέρομέν σοι THY λογικὴν ταύτην λατρείαν ὑπὲρ τῶν ἐν πίσ-
τει ἀναπαυσαμένων, προπατέρων, πατέρων, πατριαρχῶν, προφητῶν καὶ
ἀποστόλων, κηρύκων, εὐαγγελιστῶν, μαρτύρων, ὁμολογητῶν, ἐγκρατευ-
τῶν, καὶ παντὸς πνεύματος ἐν πίστει τετελειωμένου. ἐξαιρέτως τῆς παν-
αγίας, ἀχράντου, ὑπερευλογημένης δεσποίνης ἡμῶν, θεοτόκου, καὶ
ἀειπαρθένου Μαρίας. Chrysost. liturg. Gree.

MADE BY A JESUIT IN IRELAND. 208

for the faithfully deceased, for our fathers and forefathers,
the patriarchs, prophets, apostles, martyrs, confessors, and
all the saints interceding for them.” As if the phrase of
offering? for the martyrs were not to be found in St.
Chrysostom’s own works; and more universally ‘ for’ the
just, both the fathers and the patriarchs, the prophets
and apostles, and evangelists and martyrs and confessors,
the bishops, and such as led a solitary life, and the whole
order ;” in the suffrages of the Church, rehearsed by Epi-
phanius, yea, and in the western Church itself; ‘ for" the
spirits of those that are at rest, Hilary, Athanasius, Mar-
tin, Ambrose, Augustine, Fulgentius, Leander, Isidorus,
&c.” as may be seen in the Muzarabical office used in
Spain. ,

Sixthly, this may be confirmed out of the funeral orations
of St. Ambrose; in one whereof, touching the emperor
Valentinian and his brother Gratian, thus he speaketh;
** Let® us believe that Valentinian is ascended from the
desert, that is to say, from this dry and unmanured place
unto those flowery delights; where, being conjoined with
his brother, he enjoyeth the pleasure of everlasting
life. Blessed are you both: ifmy orisons shall prevail any
thing; no day shall overslip you in silence; no oration of
mine shall pass you over unhonoured ; no night shall run
by, wherein 1 will not bestow upon you some portion of
my prayers. With all oblations will I frequent you.” In

pro patribus et proavis nostris ; intervenientibus patriarchis, prophetis, apostolis,
martyribus, confessoribus, et omnibus sanctis. Chrysost. liturg. Latin.

P Τί οἴει TO ὑπὲρ μαρτύρων προσφέρεσθαι; Chrysost. homil. 21. in Act.
op. tom. 9. pag. 176. et tom. 12. pag. 765.

4 Ὑπὲρ δὲ δικαίων, καὶ πατέρων καὶ πατριάρχων, προφήτων Kai ἀποσ-
TOAWY, καὶ εὐαγγελιστῶν καὶ μαρτύρων καὶ ὁμολογητῶν, ἐπισκύπων τέ
καὶ ἀναχωρητῶν, καὶ παντὸς τοῦ τάγματος. Epiphan. heres. 75.

© Pro spiritibus pausantium, Hilarii, Athanasii, Martini, Ambrosii, Augustini,
Fulgentii, Leandri, Isidori, ἅς, Offic. Muzarab. apud Eugen. Roblesium, in
vita Francisci Ximenii.

5. Credamus quia ascendit a deserto, hoc est, ex hoe arido et inculto loco ad
illas florulentas delectationes, ubi cum fratre conjunctus aterne vite fruitur vo-
Juptate. Beati ambo: si quid mez orationes valebunt: nulla dies vos silentio
preteribit. Nulla inhonoratos vos mea transibit oratio. Nulla nox non dona-
tos aliqua precum mearum contexione transcurret. Omnibus vos oblationibus
frequentabo. Ambros. de obitu Valentiniani imp. op. tom, 2. pag. 1194.

204: AN ANSWER TO A CHALLENGE

another, he prayeth thus unto God: ‘ Givet rest unto
thy perfect servant Theodosius, that rest which thou hast
prepared for thy saints”; and yet he had said before of
him; “ Theodosius" of honourable memory, being freed
from doubtful fight, doth now enjoy everlasting light and
continual tranquillity; and for the things which he did in
this body, he rejoiceth in the fruits of God’s reward: be-
cause he loved the Lord his God, he hath obtained the
society of the saints.” And afterward also: ‘‘'Theodosius”
remaineth in light, and glorieth in the company of the
saints.” Ina third, he prayeth thus for his brother Saty-
rus: ‘ Almighty God*, I now commend unto thee his
harmless soul, to thee do I make my oblation; accept mer-
cifully and graciously the office of a brother, the sacrifice
of a priest ;” although he had directly pronounced of him
before, that ‘‘ he’ had entered into the kingdom of hea-
ven, because he believed the word of God,” and excelled
in many notable virtues. Lastly, in one of his epistles he
comforteth Faustinus for the death of his sister, after this
manner. ‘ Do? not the carcasses of so many half-ruined
cities, and the funerals of so much land exposed under one
view, admonish thee ; that the departure of one woman,
although a holy and an admirable one, should be borne
with great consolation? especially, seeing they are cast

‘ Da requiem perfecto servo tuo Theodosio, requiem quam preparasti
sanctis tuis. Id. de obitu Theodosii imp. Op. tom. 2. pag. 1207.

ἃ Absolutus igitur dubio certamine, fruitur nunc auguste memorize Theodo-
sius luce perpetua, tranquillitate diuturna ; et, pro iis que in hoc gessit corpore,
munerationis divine fructibus gratulatur. Ergo quia dilexit augusta memorize
Theodosius Dominum Deum suum, meruit sanctorum consortia. Id. ibid.

ν Manet ergo in lumine Theodosius, et sanctorum ceetibus gloriatur. Ibid.

* Tibi nunc, omnipotens Deus, innoxiam commendo animam, tibi hostiam
meam offero: cape, propitius ac serenus, fraternum munus, sacrificium sacer-
dotis. Id. de obitu fratris. Op. tom. 2. pag. 1135.

y Intravit in regnum celorum, quoniam credidit Dei verbo, &c. Id. ibid.

z Totigitur semirutarum urbium cadavera, terrarumque sub eodem conspectu
exposita funera ; non te admonent unius, sanctze licet et admirabilis, foeeminz de-
cessionem consolabiliorem habendam? przesertim cum illa in perpetuum prostrata
ac diruta sint; hee autem, ad tempus quidem erepta nobis, meliorem illic vitam
exigat. Itaque non tam deplorandam, quam prosequendam orationibus reor =
nec mestificandam lachrymis tuis, sed magis oblationibus animam ejus Domino
commendandam arbitror. Id. epist. 39. Op. tom. 2. pag. 944.

MADE BY A JESUIT IN IRELAND. 205

down and overthrown for ever: but she, being taken from
us but for a time, doth pass a better life there. I there-
fore think, that she is not so much to belamented, as to be
followed with prayers; and am of the mind, that she is not
tobe made sad with thy tears, but rather that her soul
should be commended with oblations unto the Lord.”
Thus far St. Ambrose. Unto whom we may adjoin Gregory
Nazianzen also; who, inthe funeral oration that he made
upon his brother Cesarius, having acknowledged that he had
“‘received* those honours that did befit a new created soul,
which the Spirit had reformed by water,” (for he had been
but lately baptized before his departure out of this life),
doth notwithstanding pray, “ that? the Lord would be
pleased to recetve him.”

Divers instances of the like practice, in the ages follow-
ing, I have produced in another® place: to which I will
add some few more, to the end that the reader may from
thence observe, how long the primitive institution of the
Church did hold up head among the tares that grew up
with it, and in the end did quite choke and extinguish it.
Our English Saxons had learned of Gregory to pray for
relief of those souls, that were supposed to suffer pain in
purgatory : and yet the introducing of that novelty was
not able to justle out the ancient usage of making prayers
and oblations, for them which were not doubted to have
been at rest in God’s kingdom. And therefore the breth-
ren of the Church of Hexham, in the anniversary comme-
moration of the obit of Oswald king of Northumberland,
used “το keep their vigils for the health of his soul;” and,
having spent the night in praising of God with psalms, “ to
offer for himin the morning the sacrifice of the sacred ob-
lation,” as Beda writeth: who telleth us yet withal, that

ἃ τῆς νεοκτίστου ψυχῆς, ἣν τὸ πνεῦμα Ov ὕδατος ἀνεμόρφωσεν, ἄξια τὰ
γέρα καρπούμενος. Greg. Nazianz, in fun, Cesarii, orat. 10. op. tom. 1.
pag. 167.

b Nov μὲν δέχοιο Καισάριον. Ibid. pag. 176.

4 Vigilias pro salute anime ejus facere; plurimaque psalmorum laude celebrata,
victimam pro eo mane sacre oblationis offerre. Bed. lib. 3. hist. ecclesiast,
cap. 2.

206 AN ANSWER TO A CHALLENGE

* he® reigned with God in heaven,” and by his prayers
procured many miracles to be wrought on earth. So like-
wise doth the same Bede report‘, that, when it was disco-
vered by two several visions, that Hilda the abbess of
Streansheal, or Whitby in Yorkshire, was carried up by
the angels into heaven; they which heard thereof pre-
sently caused prayers to be said for her soul. And Os-
berne relateth the like of Dunstan; that, being at Bath,
and beholding* in such another vision the soul of one, that
had been his scholar at Glastenbury, to be carried up in-
to “the palace of heaven; he straightway commended the
same into the hands of the Divine piety,” and entreated the
Lords of the place where he was to do so likewise.

Other narrations of the same kind may be found among
them that have written of saints’ lives : and particularly in
the tome published by Mosander, page sixty-nine, touch-
ing the decease of Bathildis queen of France; and page
twenty-five, concerning. the departure of Godfry earl of
Cappenberg: who is said there to have appeared unto a
certain abbess, called Gerbergis, and to have acquainted her,
*that* he was now without all delay, and without alldanger of
any more severe trial, gone unto the palace of the Highest

King; and, as the son of the Immortal King, was clothed

& Repente ad superna raptus, cujusdam discipuli nobiliter a se apud Glestoniam
educati animam, innumera angelorum frequentia hinc inde stipatam, atque im-
mensi luminis fulgore perfusam, ad cceli palatium provehi conspexit. Moxque
in manus Divine pietatis eam commendans, dominos quoque loci ad commen-
dandum invitat. Osbernus, in vita 5. Dunstani. MS. in biblioth. Cottoniana et
Bodleiana. Notandum vero, in Jo. Capgravii Legenda (in qua prior narrationis
hujus pars ad verbum ex Osberno, ut alia de Dunstano complura, descripta cerni-
tur) postericrem hance sententiam omitti penitus : in Eadmero vero (ex quo, non au-
tem ex Osberno vel Osberto, vita Dunstani que Mai. 19. apud Surium legitur, est
desumpta) ita tantummodo referri. Qui pro tanta gloria fratris ultra quam dici
queat exultans, et immensas corde et ore Deo cunctipotenti gratias agens ; sociis
quid acciderit manifesta voce exposuit, et diem ac horam transitus ejus notari
preecepit.

h Noveris, ait, me modo sine ulla dilatione, aut ullo severioris examinis peri-
culo, adSummi Regis palatium commigrasse, atque tanquam Regis Immortalis
filium beata immortalitate vestitum. Vit. Godefrid. cap. 13. a Jac. Mosandro
edit. Colon. ann. 1581.

MADE BY A JESUIT IN IRELAND. 207

with blessed immortality” : and the monk that wrote the
legend, addeth, that she' presently thereupon “ caused the
sacrifice of the mass to be oftered for him,” which how fabu-
lous soever it may be for the matter of the vision, yet doth
it strongly prove, that within these five-hundred 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 Mer-
cia are yet extant; whereinhe wisheth" that intercessions
should be made “ for the soul of pope Adrian” then lately
deceased; ‘not having any doubt at all”, saith he, “ that
his blessed soul is at rest; but that we may shew faithful-
ness and love unto our most dear friend : even as St. Au-
gustine also giveth direction, that intercessions ought to
be made for all men of ecclesiastical piety; affirming, that
to intercede for a good man doth profit him that doeth
it.’ Where the two ends of this kind of intercession are
to be observed : the one to shew their love to their friend ;
the other to get profit to themselves thereby, rather than
to the party deceased. Lastly, pope Innocent the third,
(or the second rather), being inquired of by the bishop of
Cremona, concerning the state of a certain priest that died
without baptism, resolveth him out of St. Augustine and
St. Ambrose, that * because', he continued in the faith of
the holy mother the Church, and the confession of the
name of Christ; he was assoyled from original sin, and
had attained the joy of the heavenly country.” Upon

i Mox fratribus Cappenbergensibus indicavit beati viri obitum, et pro eo
missz sacrificium offerendum curavit. Ibid.

k Deprecantes ut diligenter jubeatis intercedere pro anima illius: nullam ha-
bentes dubitationem, beatam illius animam in requie esse; sed ut fidem et di-
lectionem ostendamus in amicum nobis charissimum: sicut et beatus pracipit
Augustinus, pro omnibus ecclesiastic pietatis intercessiones fieri debere: asse-
rens, pro bono intercedere, facienti proficere. Carol. M. epist. ad Offam, inter
epistolas Alcuini MS. in bibliotheca Cottoniana. Vid. Guil. Malmesburiens. de
gest. reg. Anglor. lib. 1. cap. 4. et Matt. Westmonaster. ann. Dom. 797.

ι Quia in sanctz matris Ecclesia fide, et Christi nominis confessione perseve-
ravit, ab originali peccato solutum, et ccelestis patrizs gaudium esse adeptum,
asserimus incunctanter. Decretal. lib. 3. tit. 48. de presbytero non baptizato,
cap. 2. Apostolicam. et collect. 1. Bernardi papiensis, lib, 5. tit. 35, cap, 2.

208 AN ANSWER TO A CHALLENGE

which ground at last he maketh this conclusion; “ Ceas-
ing™ therefore all questions, hold the sentences of the
learned fathers; and command continual prayers and sa-
crifices to be offered unto God in thy Church, for the fore-
said priest.”

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 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, howso-
ever at first they were well meant, as we shall hear, yet in
process of time they proved an occasion of confirming men
in-divers 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.

The term of εὐχαριστήριος εὐχὴ; 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 ‘‘accounted” him to be, as he was, blessed; because
that according to his wish he had obtained a victorious
end:” and thereupon “sent forth hymns of thanksgiving
to the author of that victory; desiring withal, that they
themselves might come unto the like end:” and then that
the® bishop likewise offered up a prayer of thanksgiving

™ Sopitis igitur questionibus, doctorum patrum sententias teneas: et in Ec-
clesia tua juges preces hostiasque Deo offerrijubeas pro presbytero memorato.
Ibid.

ἢ αὐτόν τε be Tic (velotdc) ἐστι, μακαρίζουσι, πρὸς τὸ νικήφορον εὐκ-
ταίως ἀφικόμενον τέλος, καὶ τῷ τῆς νίκης αἰτίῳ χαριστηρίους ὠδὰς ἀνα-
πέμπουσι, προσέτι καὶ αὐτοὺς ἀφικέσθαι πρὸς τὴν ὁμοίαν εὐχόμενοι λῆξιν.
Dionys. ecclesiast. hierarch. cap. 7. Op. tom. 1. pag. 265.

MADE BY A JESUIT IN IRELAND. 209

unto God ; when the dead was afterward brought? 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 of psalms’, and resounding of Halleluia, is specially
mentioned by St. Hierome: and the general practice and
intention of the Church therein is expressed and earnestly
urged by St. Chrysostom in this manner ; “ Do’ not we
praise God, and give thanks unto hin, for that he hath now
crowned him that is departed, for that he hath freed
him from his labours, for that quitting him from fear, he
keepeth him with himself? Are not the hymns for this
end? Is not the singing of psalms for this purpose? All
these be tokens of rejoicing.”” Whereupon he thus presseth
them that used immoderate mourning for the dead:
** Thou’ sayest, Return, O my soul, unto thy rest, for the
Lord hath dealt bountifully with thee; and dost thou
weep? Is not thisastage-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 dost thou then
sing ? Why dost 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
“‘ very‘ much feared, lest by this means some grievous dis-
ease should creep in upon the Church.”

Whether the doctrine now maintained in the Church of

P Λαβόντες δὲ αὐτὸν ἐπὶ τὴν LepapxnY ἄγουσιν, ὡς ἐπὶ στεφάνων ἱερῶν
δόσιν. Ibid.

4 Sonabant psalmi; et aurata tecta templorum reboans in sublime quatiebat
Alleluia. Hieronym. in epitaphio Fabiole, epist. 30.

¥ Οὐχὶ τὸν Θεὸν δοξάζομεν, καὶ εὐχαριστοῦμεν, OTL λοιπὸν ἐστεφάνωσὲ
τὸν ἀπελθόντα, ὅτι τῶν πόνων ἀπήλλαξεν, OTL τῆς δειλίας ἐκβαλὼν ἔχει
παρ᾽ ἑαυτῷ; οὐ διὰ τοῦτο ὕμνοι; οὐ διὰ τοῦτο ψαλμῳδίαι ; ταῦτα πάντα
χαιρόντων ἐστὶν. Chrysost. in epist. ad Hebr. hom. 4. op. tom. 12. pag. 46.

5. ᾽Επίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσιν σου, ὕτι Κύριος εὐηργή-
τησέ σε, λέγεις, καὶ δακρύεις" οὐχὶ σκηνὴ ταῦτά ἐστιν, οὐχ᾽ ὑπόκρισις ;
εἰ μὲν γὰρ ὄντως πιστεύεις οἷς λέγεις, περιττώς πενθεῖς" εἰ δὲ παίζεις, καὶ
ὑποκρίνῃ, καὶ μύθους αὐτὰ εἷναι νομίζεις, τί καὶ ψάλλεις; τί καὶ ἀνεχῃ τῶν
παραγινομένων ; διὰ τί μὴ ἀπελαύνεις τοὺς ψάλλοντας ; 14. 1014. pag. 47.

ι Καὶ γὰρ μειζόνως δέδοικα, μὴ τούτῳ τῷ τρόπῳ χαλεπὴ τὶς νόσος ἐν
τῇ ἐκκλησίᾳ ὑπεισέλθῃ. hid.

VOL, III. Je

910 AN ANSWER TO A CHALLENGE

Rome, that the children of God, presently after their de-
parture 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 practice in chanting of psalms (appointed
for the expression of joy and thankfulness), over them
whom they esteem to be tormented in so lamentable a
fashion, be not a part of that scene and pageant at which
St. Chrysostom doth so take on; I leave it unto others
to judge. That his fear was not altogether vain, the
event itself doth shew. For, howsoever in his days the
fire of the Romish purgatory was not yet kindled: yet were
there certain sticks then a gathering, which ministered
fuel afterwards unto that flame. Good St. Augustine,
who then was alive, and lived three and twenty years
after St. Chrysostom’s death, declared himself to be of
this mind; that the oblations and alms 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.” Which al-
though it were but a-private exposition of the Church’s
meaning in her prayers and oblations for the dead; and
the opinion ofa doctor too, that did not hold purgatory to
be any article of his creed; yet did the Romanists in times
following greedily take hold thereof, and make it the main
foundation, upon which they laid the hay and stubble of
their devised purgatory.

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 suiteth not well with the general practice
of the Church, which it intendeth to interpret. It may in-
deed fit in some sort that part of the Church service,
wherein there was made a several commemoration, first, of

ἃ Cum 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 mortuo-
rum, qualescunque vivorum consolationes sunt. Augustin. enchirid. ad Lau-
rent, cap. 110,

MADE BY A JESUIT IN IRELAND. 971

the patriarchs, prophets, aposties and martyrs, after one
manner ; and then of the other dead, after another: which,
together with the conceit that ‘‘ an” injury was offered to
amartyr, by praying for him,” was it that first occasioned
St. Augustine* to think of the former distinction. But in
the “supplications’ for the spirits of the dead, which the
Church under a general commemoration was accustomed
to make, for all that were deceased in the Christian and ca-
tholic 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 interpreta-
tion: especially where we find it propounded by way of pe-
tition, and the intention thereof directly expressed, as in
the Greek liturgy, attributed to St. James the brother
of our Lord; ““ Be? mindful, O Lord God of the spi-
rits 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 and Jacob, our holy fathers;
whence grief and sorrow and sighing are fled, where the
light of thy countenance doth visit them, and shine for
ever:” and in the offices compiled by Alcuinus; “‘ O
Lord*, Holy Father, Almighty and everlasting God, we

w Augustin. de verbis apostoli. serm. 159. op. tom. 5. pag. 765.

Χ Td. ibid. et in evang. Johann. tractat. 84.

y Non sunt pretermittende supplicationes pro spiritibus mortuorum: quas
faciendas pro omnibus in Christiana et catholica societate defunctis, etiam tacitis
nominibus quorumque, sub generali commemoratione suscepit Ecclesia. Id. de
cura pro mortuis, cap. 4.

2 Μγήσθητι, κύριε ὁ θεὸς TOY πνευμάτων καὶ πάσης σαρκὸς, ὧν ἐμνήσ-
θημεν, καὶ ὧν οὐκ ἐμνήσθημεν, ὀρθοδόξων, ἀπὸ ᾿Λβὲλ τοῦ δικαίου μέχρι
τῆς σήμερον ἡμέρας. αὐτὸς ἐκεῖ αὐτοὺς ἀνάπαυσον ἐν τῆ βασιλείᾳ σου,
ἐν τῇ τρυφῇ τοῦ παραδείσου, ἐν τοῖς κόλποις ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾽Ια-
κὼβ, τῶν ἁγίων πατέρων ἡμῶν. ὅθεν ἀπέδρα ὀδύνη, λύπη καὶ στεναγμὸς.
ἔνθα ἐπισκοπεῖ τὸ φῶς τοῦ προσώπου σου, καὶ καταλάμπει διὰ παντὸς.
Jacob, liturg.

2 Te, Domine sancte, Pater omnipotens, eterne Deus, supplices deprecamur
pro spiritibus famulorum et famularum tuarum, quos ab origine seculi hujus ad
te accersire precepisti: ut digneris, Domine, dare eis locum lucidum, locum re-
trigerii et quietis; et ut liceat eis transire portas infernorum, et vias tenebrarum,

212 AN ANSWER TO A CHALLENGE

humbly make request unto thee for the spirits of thy ser-
vants 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.”

So the commemoration of the faithful departed, re-
tained as yet in the Roman missal, is begun with this
orison: “ Eternal? rest grant unto them, Ὁ 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: ‘ Re-
ceive®, 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,
** This’ oblation, which we humbly offer unto thee for the
commemoration of the souls that sleep in peace, we be-
seech thee, O Lord, receive graciously; and of thy good-
ness grant, that both the affection of this piety may profit

maneantque in mansionibus sanctorum, et in luce sancta quam olim Abrahz
promisisti et semini ejus. Alcuin. offic. per ferias, col. 228. oper. edit. Paris.
ann. 1617.

b Requiem eternam dona eis, Domine: et lux perpetua luceat eis. Introitus
miss, in commemoratione omnium fidelium defunctorum. Agenda mortuorum,
in Antiphonario Gregorii, circa finem. op. tom. 3. pag. 725.

© Suscipe, sancta Trinitas, hanc oblationem, quam tibi offerimus pro omni-
bus in tui nominis confessione defunctis: ut, te, dexteram auxilii tui fpor-
rigente, vite perennis requiem habeant; et a poenis impiorum segregati, semper
in tue laudis letitia perseverent. Missa Latina antiqua, edit. Argentin. ann.
1557. pag. 52.

a Hance igitur oblationem, quam tibi pro commemoratione animarum in pace
dormientium suppliciter immolamus, quesumus, Domine, benignus accipias; et
tua pietate concedas,, ut et nobis proficiat hujus pietatis affectus, et illis impetret
beatitudinem sempiternam. Offic. Gregorian. tom. 3.foper. Gregor. Liturg. Pa-
melii, tom. 2. pag. 610. et praefation. vetust. edit. Colon. ann. 1530. num, 111.

MADE BY A JESUIT IN IRELAND. 213
us, and obtain for them everlasting bliss.”” Where you
may observe, that the souls unto which everlasting bliss
was wished for, were yet acknowledged to rest in peace,
and consequently not to be disquieted with any purgatory
torment : even as in the canon of the mass itself, the
priest in the commemoration for the dead prayeth thus;
** Remember*®, 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 rest in Christ, we beseech thee that thou
wouldest grant a place of refreshing, light, and peace.”

Nay, the Armenians in their liturgy entreat God to
** sive’ 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 mar-
tyrs: which maketh directly for the opinion of those,
against whom Nicolaus 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 li-
turgy in the days of pope Innocent the third: “ Let" such an

© Memento etiam, Domine, famulorum famularumque tuarum, qui nos pre-
cesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et om-
nibus in Christo quiescentibus, locum refrigerii, lucis et pacis, ut indulgeas, de-
precamur. Canon. missz, in officio Ambrosiano et Gregoriano, et missali Ro-
mano. In Greca tamen liturgia B. Petro attributa, pro commemoratione de-
functorum posita hic cernitur commemoratio viventium. “EvTavfa ἀναφέρει
τοὺς ζῶντας. et in vetustissimis quibusdam Romanis missalibus manuscriptis,
hee mortuorum commemorationis formula nusquam extat: P.-Vireto teste lib.
5. de adulterat. Cen. Dom. et misszee myster. cap. 48. ac nominatim in vetustis-
simo canone Gregoriano, qui in Tigurinz abbatize bibliotheca habebatur, ex au-
thentico libro bibliothece cubiculi descriptus ; apud Henric. Bullinger. lib. 2. de
origine erroris, cap. 8.

f Per hance etiam oblationem da eternam pacem omnibus, qui nos precesse-
runt in fide Christi, sanctis patribus, patriarchis, apostolis, prophetis, martyribus,
ἅς. Liturg. Armen. edit. Cracovie, Andrea Lubelezyck interpr.

& ANN ἐνταῦθα τινὲς ἠπατήθησαν οὐκ ἐυχαριστίαν ἀλλ᾽ ἱκεσίαν ὑπὲρ
τῶν ἁγίων πρὸς τὸν Θεὸν τὴν μνήμην αὐτῶν εἶναι νομίσαντες. Cabasil.
exposit, liturg. cap. 49.

h Prosit 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. Cum Marthe.

914, AN ANSWER TO A CHALLENGE

oblation profit such or such a saint unto glory:” and especial-
ly that for St. Leo, which is found in the elder copies of the
Gregorian sacramentary; ‘‘ Grant! unto us, Ὁ Lord, that
this oblation may profit the soul of thy servant Leo;’ for
which the later books have chopt in this prayer; ‘“ Grant*
unto us, O Lord, that by the intercession of thy servant
Leo this oblation may profit us.”” Concerning which alte-
ration, when the archbishop of Lyons propounded such
another question unto pope Innocent, as our challenger at
the beginning did untous: ‘‘ Who! it was that did change it,
or when it was changed, or why?” the pope returneth
him for answer: “ That™ who did change it, or when it
was changed, he was ignorant of; yet he knew, upon what
occasion it was changed : because that where the autho-
rity of the holy Scripture doth say, that he doth in-
jury unto a martyr who prayeth for a martyr, (which
is a new text of holy Scripture, of the pope’s 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: “ Of"
old they prayed for him, now at this day he prayeth for
us; and so was the change made.” And Alphonsus? Men-
doza telleth us, that the old prayer was deservedly dis-
used, 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

1 Annue nobis, Domine, ut anime famuli tui Leonis hec prosit. oblatio.
Gregor. oper. tom. 3. pag. 111.

k Annue nobis, Domine, ut intercessione famuli tui Leonis hec nobis prosit
oblatio. Liturg. Pamelii, tom. 2. pag. 314.

' Tertio loco tua fraternitas requirit, quis mutaverit, vel quando fuit mutatum,
aut quare, quod in secreta beati Leonis, secundum quod antiquiores codices con-
tinent, &c. Innocent. III. in collect. 8. decretal. Petri Beneventani lib. 3. tit.
33. cap. 5.

™ Super quo tibi taliter respondemus: quod quis illud mutaverit, aut quando
mutatum fuerit, ignoramus; scimus tamen, qua fuerit occasione mutatum. quia
cum sacre scripture dicat auctoritas, quod injuriam facit martyri, qui orat pro
martyre; idem est ratione consimili de sanctis aliis sciendum. Ibid.

ἢ Olim orabatur pro ipso: hodie ipse orat pro nobis; et ita mutatum est.
Cap. Cum Marthe, extra. de celebr. missar. in glossa.

° Alphons. Mendoz. controvers. theolog. quest. 6. scholastic. num. 7.

MADE BY A JESUIT IN IRELAND. BS

profit us ;” which prayer indeed was to be found hereto-
fore in modernioribus sacramentariis, as pope Innocent
speaketh, and inthe Roman missals that were published
before the council of Trent, as namely in that which was
printed at Paris, in the year one thousand five hundred and
twenty-nine ; but inthe new reformed missal, wherewith, it
seemeth, Mendoza was not so well acquainted as with his
scholastical controversies, it is put out again, and ano-
ther prayer for Leo put in; that by the celebration of
those ‘ offices? of atonement, a blessed retribution might
accompany him.” Neither is there any more wrong done
unto St. Leo, in praying for him after this manner, than
unto all the rest of his fellows in that other prayer of the
Roman liturgy: ‘‘ We’ have received, O Lord, the divine
mysteries; which as they do profit thy saints unto glory,
so we do beseech thee that they may profit us for our
healing ;” and nothing so much as is done unto all the
faithful deceased, when in their masses for the dead they
say daily, ““ Lord’ Jesus Christ, King of glory, deliver the
souls of all the faithful that are departed, from 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 commo-
dious expositions our adversaries can bring for the justi-
fying of the Roman service, the same may we make use
of, to shew that the ancient Church might pray for the
dead, and yet in so doing have no relation at all unto
purgatory; yea, and pray for the martyrs and other saints

P Ut per hee piz placationis officia, et illum beata retributio comitetur, et no-
bis gratiz tuze dona conciliet. Missal. Roman. in decreto concil. Tridentin. resti-
tut. in fest. S. Leonis.

4 Sumpsimus, Domine, divina mysteria: que, sicut sanctis tuis prosunt ad
gloriam, ita nobis, queesumus, proficiant ad medelam. Bellarm. de purgator,
lib. 2. cap. 18. Sixt. Senens, lib. 6. biblioth. sanct. annotat. 47. ex Gregorii sa-
cramentario.

τ Domine Jesu Christe, rex gloriz, libera animas omnium fidelium defunc-
torum de peenis inferni, et de profundo lacu: libera eas de ore leonis, ne absor-
beat eas Tartarus, ne cadant in obscurum. Missa in commemorat. omniwn fi-
delium defunctorum, et in missis quotidianis defunctorum, in offertorio,

216 AN ANSWER TO A CHALLENGE

that were in the state of bliss, without offering unto them
any injury thereby.

For the clearing of the meaning of those prayers which
are made for Leo, and the other saints, to the two exposi-
tions brought in by pope Innocent, cardinal Bellarmine
addeth this for a third: “ {πᾶ 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, and it be due unto
their merits; yet it is not absurd to desire and 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 fwe 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 in-
deed, in her prayers for the dead, had reference unto the
day of the resurrection: which also in divers places we
find to have been expressly prayed for: as in the Egyp-
tian liturgy, attributed unto St. Cyril, bishop of Alexan-
dria; ‘‘ Raiset up their bodies, in the day which thou
hast appointed, according to thy promises, which are true
and cannotlie: 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 St. Thomas, as they are commonly called,

* Adde tertio, fortasse peti gloriam corporis, quam habebunt in die resurrec-
tionis. Nam etiamsi gloriam illam certo consequentur, et debetur eorum meri-
tis; tamen non est absurdum hoc illis desiderare et petere, ut pluribus modis
debeatur. Bellarmin. de purgator. lib. 2. cap. 18.

' Resuscita corpora eorum, in die quem constituisti, secundum promissiones
tuas veras et mendacii expertes : cancede eis, secundum promissa tua, id quod
non vidit oculus, et auris non audivit, et quod in cor hominis non ascendit, quod
preparasti, Domine, amatoribus nominis tui sancti; ut famuli tui non permaneant
in morte, sed ut inde emigrent, etiamsi persecuta sit eos pigritia aut negligentia,
&c. Cyrill. liturg. a Victorio Scialach ex Arabico conyers. pag. 62.

MADE BY A JESUIT IN IRELAND. PANT |

in the Kast Indies: “ Let" the Holy Ghost give resurrec-
tion to your dead at the last day, and make them worthy
of the incorruptible kingdom.’ Such is the prayer of St.
Ambrose for Gratian and Valentinian the emperors: ‘ I’
do beseech thee, most high God, that thou wouldest raise
up again those dear young men with a speedy resurrec-
tion; that thou mayest recompence this untimely course
of this present life with a timely resurrection :” and that
in Alcuinus : “ Let* 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; ‘‘ Almighty’ and everlasting God,
vouchsafe to place the body, and the soul and the spirit,
of thy servant N. in the bosoms of Abraham, Isaac and
Jacob; that, when the day of thy acknowledgement shall
come, thou mayest command them to be raised up among
thy saints and thine elect: and that which the Syrians
do use; ‘‘ Cause’, Lord God, their souls and their spi-
rits and their bodies to rest; and sprinkle the dew of
mercy upon their bones.”

But yet the cardinal’s answer, that the glory of the

" Resurrectionem faciat defunctis vestris in die novissimo; et dignos faciat
illos regno incorruptibili Spiritus Sanctus. Missa Angamallensis, ex Syriaco
convers, in Itinerar. Alexii Mensii.

w Te queso, summe Deus, ut charissimos juvenes matura resurrectione sus-
cites et resuscites ; ut immaturum hunc vite istius cursum matura resurrectio-
ne compenses. Ambros. de obit. Valentiniani: in ipso fine.

x Nullam Jesionem sustineant anime eorum; sed cum magnus ille dies re-
surrectionis ac remunerationis advenerit, resuscitare eos digneris, Domine, una
cum sanctis et electis tuis. Alcuin, Offic. per ferias; oper. col. 228. Preces ec-
clesiast. a Georg. Cassandro collect. pag. 384. oper.

Υ Omnipotens sempiterne Deus, collocare dignare corpus et animam et spiritum
famuli tui N.in sinibus Abrahe, Isaac, et Jacob; ut, cum dies agnitionis tuz vene-
rit, inter sanctos et electos tuos eum resuscitari precipias. Grimold. sacramentar.
tom. 2. liturgic. Pamel. pag. 456, 457. Habetur eadem oratio in missali Ro-
mano nondum reformato (nam in novo ex decreto concilii Tridentini restituto
nusquam comparet), corporis tantum mentione omissa ; et, tomo ὃ. oper. Gregorii,
corporis simul et spiritus nominibus prztermissis.

“xox DIN PTV 29) IAM pANwaI NTN ΝΡ ΠῸΝ

ya by ROM IT Orat. pro defunctis, in Syriace lingue primis elemen-
tis, ab Alb. Widmanstadio edit. Vienne, ann, 1555. s

218 AN ANSWER TO A CHALLENGE

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
St. Leo. For in that prayer express mention is made of
his soul: and to it is wished, that profit may redound by
the present oblation. And therefore this defect must be
supplied out of his answer unto that other prayer, which
is made for the souls of the faithful departed, that they
may be delivered out of the mouth of the lion, and that
hell may not swallow them-up. To this he saith; that
“ the* 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 God’s pleasure that
we should pray, even for those things which we are cer-
tainly to receive.” ‘The same answer did Alphonsus de
Castro give before him: that “ very 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 “ God*
delighteth to be prayed unto, even for those things, which

ἃ Ecclesiaorat pro animabus, que in purgatorio degunt, ne damnentur ad poe-
nas Gehenne sempiternas; non quidem quod certum non sit, eas non damnandas
ad eas peenas, sed quia vult Deus, nos orare etiam pro iis rebus, quas certo ac-
cepturi sumus. Bellarm. de purgator. lib. 2. cap. 5.

b Szpissime petuntur illa, que certo sciuntur eventura ut petuntur: et hujus
rei plurima sunt testimonia. Alphons. Castr. contr. heres. lib. 12. de purgator. .
her. 3.

© One whereof may be that prayer of the prophet, in the 98} of Daniel : where-
upon 5. Hierome writeth thus: In cinere et sacco postulat impleri quod promi-
serat Deus: non quo esset incredulus futurorum; sed ne securitas negligentiam,
et negligentia pareret offensam. Op. tom. 3. pag. 1107.

ἃ Gaudet Deus orari, etiam pro his, quz alioqui facturus esset. Decreverat
enim Deus, post peccatum Adz, carnem sumere; decrevitque tempus, quo ven-
turus erat: et grate illi fuerunt orationes sanctorum pro sua incarnatione et ad-
ventu orantium. Decrevit etiam Deus omni peccatori pcenitenti veniam dare :
et tamen grata est illi oratio, qua vel ipse pcenitens pro se, vel alius pro illo orat,
ut ejus peenitentiam Deus acceptare dignetur. Decrevit etiam Deus, et promisit,
Ecclesiam suam non deserere, et conciliis legitime congregatis adesse: et tamen
grata est Deo oratio, et hymni, quibus ejus presentia, et favor ‘et gratia, ipsi
concilio et Ecclesie imploratur. Jo. Medin. de peenit. tract. 6. quest. 6. codi-
cis de oratione.

MADE BY A JESUIT IN IRELAND. 219

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 assem-
bled: yet the prayer notwithstanding is grateful unto
God, and the hymns, whereby his presence, and favour
and grace, is implored both for the council and the
Church.” And whereas it might be objected, that, howso-
ever 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: the cardinal replieth, that this objection may
easily be avoided. ‘ For® although those souls,” saith he,
** have received already their first sentence in the particu-
lar judgment, and by that sentence are freed from hell:
yet doth there yet remain the general judgment, in which
they are to receive the second sentence. Wherefore the
Church, praying that those souls in the last judgment 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 men, labouring to shew how
the prayers for the dead used in their Church may stand
with their conceits of purgatory, do thereby inform us
how the prayers for the dead, used by the ancient Church,
may stand well enough without the supposal of any pur-

€ Nam etsi anime purgatorii jam acceperint primam sententiam in judicio par-
ticulari, eaque sententia libere sint a Gehenna: tamen adhue superest judicium
generale, in quo secundam sententiam accepture sunt. Quocirca Ecclesia orans,
ne in judicio extremo anime ille cadant in obscurum, neve absorbeantur a tarta-
ro, non orat pro ea re quam accepit, sed pro ea quam acceptura est anima.
Bellarm, ut supr. ‘

99() AN ANSWER ΤῸ A CHALLENGE

gatory at all. For if we may pray for those things, which
we are most sure shall come to pass; and the Church, by
the adversary’s own confession, did pray accordingly, that
the souls of the faithful might escape the pains of hell at
the general judgment, notwithstanding they had certainly
been freed from them already by the sentence of the par-
ticular judgment: by the same reason, when the Church
in times past besought God to “ remember 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, notwith-
standing they were formerly adjudged unto them by the
particular sentence at the time of their dissolution ?

For as ‘ that® which shall befall unto all at the day of
judgment, is accomplished in every one at the day of his
death ;” so on the other 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 judgment. Whereupon we find, that the Scrip-
tures every where do point out that great day unto us, as
the time wherein mercy and forgiveness, rest and refresh-
ing, joy and gladness, redemption and salvation, rewards
and crowns, shall be bestowed upon all God’s children,
as; ‘ The" Lord give mercy unto the house of Onesipho-
rus: the Lord grant unto him, that he may find mercy of
the Lord in that day.” ‘‘ Who! shall also confirm you unto
the end, that ye may be blameless in the day of our Lord
Jesus Christ.” ‘ Repent‘ ye therefore, and be converted,
that your sins may be blotted out, when the times of re«
freshing shall come from the presence of the Lord. It!

μνήσθητι πάντων τῶν προκεκοιμημένων ἐπ᾽ ἐλπίδι ἀναστάσεως ζωῆς
αἰωνίου. Liturg. Basil. et Chrysost.

& Quod enim in die judicii futurum est omnibus, hoc in singulis die mortis
impletur. Hieronym. in Joel, cap. 2.

h 2 Tim. chap. 1. ver. 16, 18. 1 1 Cor. chap. 1. ver. 8.

kK Acts, chap. 3. ver. 19. } 2 Thess. chap. 1. ver. 6, 7.

MADE BY A JESUIT IN IRELAND. 221

is arighteous 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.”
“ That" I may rejoice in the day of Christ, that I have not
run in vain, neitherlabouredin vain.” ‘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 2”
** Who? are kept by the power of God through faith unto
salvation, ready to be revealed in the last time.” ‘That?
the spirit may be saved in the day of the Lord Jesus.”
“* Grieve‘ not the holy Spirit of God, whereby ye are sealed
unto the day of redemption.” ‘“‘ When" these things begin
to come to pass, then look up, and lift up your heads; for
your redemption draweth nigh.” ‘‘ Henceforth’ ther eis laid
up for me a crown of righteousness; which the Lord, the
righteous Judge, shall give me at that day.” And‘ Thou
shalt be recompensed at the resurrection of the just.”
And that the Church, in her offices for the dead, had
special respect unto this time of the resurrection, appear-
eth plainly ; both by the portions of Scripture appointed
to be read therein, and by divers particulars in the
prayers themselves, that manifestly discover this intention.
For there ‘‘the" ministers,” as the writer of the Ecclesias-
tical Hierarchy reporteth, ‘‘ read those undoubted pro-
mises, which are recorded in the divine Scriptures, of our
divine resurrection: and then devoutly sang such of the
sacred Psalms, as were of the same subject and argu-
ment.” And so accordingly, in the Roman missal, the
lessons ordained to be read for that time, are, ‘‘ Behold”,
I tell you a mystery: We shall all rise again, &c.”
* The* hour cometh, wherein all that are in the graves

m Philipp. chap. 2. ver. 16. ἢ 1 Thess. chap. 2. ver. 19.
° 1 Peter, chap. 1. ver. 5. P 1 Cor. chap. 5. ver. 5.

4 Ephes. chap. 4. ver. 30. r Luke, chap. 21. ver. 28.

8 2 Tim. chap. 4. ver. 8. t Luke, chap. 14. ver. 14.

υ Οἱ λειτουργοὶ τὰς ἐν τοῖς θείοις Χογίοις ἐμφερομένας ἀψευδεῖς ἐπαγ-
γελίας περὶ τῆς ἱερᾶς ἡμῶν ἀναστάσεως ἀναγνόντες, ἱερῶς ἄδουσι τὰς
ὁμολόγους καὶ ταὐτοδυνάμους τῶν ψαλμικῶν λογίων ὠδξδὰς. Dionys. hie-
yarch. ecclesiast. cap. 7, op. tom.1, pag. 265.

“ 1 Cor. chap. 15. * John, chap. 5.

222 AN ANSWER TO A CHALLENGE

shall hear his voice; and they that have done good shall
come forth unto the resurrection of life, &c.” ‘* Breth-
ren’, we would not have you ignorant concerning them
that sleep, that ye sorrow not, as others which have
no hope.” ‘ J’am the resurrection and the life: he that
believeth in me, although he were dead, shall live.”
‘“‘ Judas? caused a sacrifice to be offered for the sins of
the dead; justly and religiously thinking of the resurrec-
tion.” ‘ 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, “ I° heard a voice from hea-
ven saying unto me, Write, Blessed are the dead which
die 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,
Dies® ire, dies illa,
Solvet seeclum in favilla:

Teste David cum Sibylla :

and ending,

Lacrymosa dies illa,
Qua resurget ex favilla
Judicandus homo reus.
Huic ergo parce, Deus.
Pie Jesu Domine,
Dona eis requiem.

Tertullian, in his book De monogamia, which he wrote
after he had been infected with the heresy of the Monta-
nists, speaking of the prayer of a widow for the soul of
her deceased husband, saith, that ‘ she® requesteth re-

Υ 1 Thess. chap. 4. 2 John, chap. 11.

a 2 Maccab. chap. 12. > John, chap. 6.

4 Missal. Rom. in commemorat. omnium fidelium defunctor.

e Enimvero et pro anima ejus orat, et refrigerium interim adpostulat ei, et in
prima resurrectione consortium. Tertull, de Monogam, cap. 10,

MADE BY A JESUIT IN IRELAND. ao3

freshing for him, and a portion in the first resurrection.”
Which seemeth to have some tang of the error of the
Millenaries, whereunto not Tertullian’ only with his pro-
phet? Montanus, but Nepos" also, and Lactantius', and
divers other doctors of the Church did fall; who, misun-
derstanding the prophecy in the twentieth chapter of the
Revelation, imagined that there should be a first resur-
rection 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 judgment. ‘ They‘
that come not to the first resurrection, but are reserved
to the second, shall be burned until they fulfil the times
betwixt the first and the second resurrection; or, if they
have not fulfilled them, they shall remain longer in pu-
nishment. And therefore let us pray, that we may ob-
tain to have our part in the first resurrection:” saith St.
Ambrose. Hence in a certain Gothic missal I meet with
two several exhortations made unto the people, to pray
after this form: the one, that God would ‘ vouchsafe'
to place in the bosom of Abraham the souls of those that
be at rest, and admit them unto the part of the first
resurrection Ὁ" the other, which I find elsewhere also
repeated in particular, that he would ‘ place™ in rest the

f Td. de resurrect. carnis, cap. 25.

$ Id. advers. Marcion. lib. 3. cap. ult.

h Sicut Nepos docuit, qui primam justorum resurrectionem, et secundam im-
piorum confinxit. Gennad. de Ecclesiast. dogmat. cap. 55. Idem in catalogo
scriptor. ecclesiastic. de Tichonio Donatista. Mille annorum regni in terra jus-
torum, post resurrectionem futuri, suspicionem tulit ; neque duas in carne mortuo-
rum resurrectiones futuras, unam justorum, et aliam injustorum, sed unam et
semel omnium, ostendit.

i Lactant. institut. divin. lib. 7. cap. 21, 24, et 26.

k Qui non veniunt ad primam resurrectionem, sed ad secundam reservantur ;
isti urentur, donec impleant tempora inter primam et secundam resurrectionem :
aut, si non impleverint, diutius in supplicio permanebunt. ideo ergo rogemus, ut
in prima resuyrectione partem habere mereamur. Ambros. in Psal. 1. ver. 5.

! Quiescentium animas in sinu Abrahe collocare dignetur, et in partem prime
resurrectionis admittat. Missal. Gottic. tom. 6. biblioth. patr. edit. Paris. ann.
1589. col. 251.

τὰ Deum judicem universitatis, Deum ccelestium terrestrium et infernorum,
fratres dilectissimi, deprecemur pro spiritibus charorum nostrorum, qui nos in
Dominica pace precesserunt ; ut eos Dominus in requie collocare dignetur, et in

Q94. AN ANSWER TO A CHALLENGE

spirits of their friends, which were gone before them ini
the Lord’s peace, and raise them up in the part of the
first resurrection.” And, to come nearer home, Asserius
Menevensis, writing of the death and burial of A‘thelred
king of the West Saxons, and Burghred king of the Mer-
cians, saith that they ‘“ expect" the coming of the Lord,
and the first resurrection with the just.” ‘The like doth
Abbo Floriacensis also write of our Cuthbert®. Which
how it may be excused otherwise, than by saying that at
the general resurrection ‘ the? dead in Christ shall rise
first,’ and then the wicked shall be raised after them;
and by referring the first resurrection unto the ‘ resur-
rection! 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 twentieth chapter of the Revelation of
St. 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 which be distinctly laid down by
our Saviour, in the fifth chapter ofthe gospel of St. John :
the first in the twenty-fifth 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
twenty-eighth and twenty-ninth, ‘ Marvel not at this:

parte prime resurrectionis resuscitet. Ibid. col. 257. Gregor. oper. tom. 5.
col, 228. edit. Paris. Preces ecclesiast. a Geor. Cassandro collect. pag. 385.
operum.

Adventum Domini, et primam cum justis resurrectionem expectat. Asser.
de /&lfredi rebus gestis, ann. 871, et 874.

© Sanctus Domini Cuthbertus incomparabilis confessor, et episcopus, non solum
adhuc expectat diem prime resurrectionis incorrupto corpore ; sed etiam perfusus
quodam blando tepore. Abbo Floriac. preefat. in vita δ. Eadmundi regis, ad Dun-
stanum.

P 1 Thess. chap. 4. ver. 16. 4 Luke, chap. 14. ver. 14.

Ita Origenes, in Esai. lib. 28. (citatusin Pamphili pro eo apologia) : Licet om-
nes resurgant, et unusquisque in suo ordine resurgat; considerandum est tamen,
propter illum sermonen Joannis, Apocal, cap. 20. ne forte dividi omnis resurrec-
tionis ratio in duas partes possit; id est, in eos qui salvandi sunt justos, et in eos
qui cruciandi sunt peccatores: ut sit una quidem bonorum, que dicitur prima ;
illa vero que est miserorum, secunda dicatur. Hieronym. in Psalm, 1. ver. 5.
Si non resurgunt peccatores in concilio justorum; diversa est peccatorum jus-
torumque resurrectio.

MADE BY A JESUIT IN IRELAND. 225

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.”

And to this general resurrection, and to the judgment
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. ‘ Although® 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 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 judg-
ment.” ‘ Throught Jesus Christ our Lord, whose holy
passion we celebrate without doubt for immortal and well

* Quamvis humano generi mortis illata conditio pectora nostra mentesque
contristet, tamen clementiz tuz dono spe future immortalitatis erigimur ; ac, me-
mores salutis zterne, non timemus lucis hujus sustinere jacturam: quoniam be-
neficio gratie tue fidelibus vita non tollitur, sed mutatur; atque anime, corpo-
reo ergastulo liberate, horrent mortalia, dum immortalia consequuntur. Unde
quzsumus, ut famulus tuus N. in tabernaculis beatorum constitutus, evasisse se
carnales glorietur angustias, diemque judicii cum fiducia voto glorificationis ex-
pectet. Praefat. antiqu. edit. Colon. ann. 1530. num. 106. tom. 2. liturgic. Pa-
mel. pag. 608. et tom. 5. oper. Gregorii, edit. Paris. 1619. H.betur et pricr
preefat. hujus pars in missa Ambrosiana, tomo 1. liturg. Pamel. pag. 450, 451.
posterior in altera preefat. ibid. pag. 449. et oper. Gregor. col. 232. a.

τ Per Christum Dominum nostrum. Cujus sacram passionem pro immortc-
libus et bene quiescentibus animabus sine dubio celebramus: pro his preecipue,
quibus secunde nativitatis gratiam prestitisti ; qui, exemplo ejusdem Jesu Christi
Domini nostri, cceperunt esse de resurrectione securi. Quippe qui fecisti que non
erant, potes reparare que fuerant: et resurrectionis future nobis documenta
non solum per propheticam et apostolicam doctrinam, sed per ejusdem unigeniti
tui Redemptoris nostri resurrectionem dedisti. Praefat. antiqu. 112, et 107. Gri-
mold. sacramentar. tom. 2. liturg. Pamel. pag. 460, 461. et tom. 5. oper. Gregor.
col, 235.

VOL. 111. Q

236 AN ANSWER TO A CHALLENGE

resting souls: for them especially, upon whom thou hast
bestowed the grace of the second birth: who, by the ex-
ample 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.” ‘ O" God, who art the
Creator and maker of all things, and who art the bliss of
thy saints; grant unto us who make request unto thee,
that the spirit of our brother, who is loosed from the
knot of his body, may be presented in the blessed resur-
rection of thy saints.” ‘* OY Almighty and merciful God,
we do entreat thy clemency, forasmuch as by thy judg-
ment we are born and make an end, that thou wilt re-
ceive into everlasting rest the soul of our brother, whom
thou of thy pity hast commanded to pass from the dwell-
ing 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.” ‘ Eternal’
God, who in Christ thine only begotten Son our Lord
hast given unto us the hope of a blessed resurrection ;
grant, we beseech thee, that the souls, for which we offer
this sacrifice of our redemption unto thy Majesty, may of

ἃ Deus, qui universorum es Creator et conditor, quique tuorum es beatitudo
sanctorum ; preesta nobis petentibus, ut spiritum fratris nostri, corporis nexibus ab-
solutum, in beata resurrectione facias presentari. Prec. ecclesiast. Cassandr.
oper. pag. 385. tom. 5. Gregor. col. 228. c.

Y Omnipotens et misericors Deus, tuam deprecamur clementiam, quia judicio
tuo et nascimur et finimur; ut animam fratris nostri, quem tua pietas de incolatu
hujus mundi transire precepit, in requiem eternam suscipias, et in consortio
electorum tuorum in resurrectione sociari permittas, ut in eterna beatitudine una
cum illis sine fine permaneat. Alcuin. offic. per ferias, oper. pag, 230, 281.
co!lat. cum simili, tomo 5. Gregor. col. 228. c. ἃ. et in operib. Cassandr.
pag. 385.

w AEterne Deus, qui nobis in Christo unigenito filio tuo Domino nostro spem
beatae resurrectionis concessisti; preesta, quesumus, ut anime, pro quibus hoc
sacrificium redemptionis nostra tue offerimus majestati, ad beate resurrectionis
requiem, te miserante, cum sanctis tuis pervenire mereantur. Preef. antiqu. 110.
edit. Colon. ann. 1530, tom, 2. liturg. Pamel. pag. 609. tom. 5. Gregor. col. 2386.

MADE BY A JESUIT IN IRELAND. 997

thy mercy attain unto the rest of a blessed resurrection
with thy saints.” ‘ Let* 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.”
Through’ 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.” Lastly, abbot Berengosius, speak-
ing of Constantine the great, ‘‘ Forasmuch’,” saith he,
** as hitherto he hath not the full perfection of his future
rest, but rather doth hope as yet with us to find a better
resurrection ; we are to pray, that- he who by his blood
was pleased to sanctify the banner of the quickening
cross, would hereafter bring unto perfect rest both us and
him.”

In these, and other prayers of the like kind, we may
descry evident footsteps of the primary intention of the
Church in her supplications for the dead : which was, that

* Hee nos communio quesumus, Domine, purget a crimine: et anime famuli
tui N. ceelestis gaudii tribuat consortium, ut ante thronum glorice Christi tui se-
gregata cum dextris, nihil commune habeat cum sinistris. tom. 5. Gregor. col.
233. ς.

Y Per Christum Dominum nostrum. In cujus adventu, cum geminam jusseris
sistere plebem, jubeas et famulum tuum a numero discerni malorum. Quem
una tribuas peene e«terne evadere flammas, et juste potius adipisci premia vite ;
&c. Offic. Ambrosian. tomo 1. liturgic. Pamel. pag. 450.

2 Quoniam ipse future quietis plenariam nondum habet perfectionem, sed
nobiscum potius meliorem adhuc sperat invenire resurrectionem ; orandum est
nobis, ut ipse, qui per sanguinem suum vivifice crucis voluit sanctificare vexil-
lum, ad perfectam requiem nos perducat quandoque et illum. Berengos. de
invent. et laude crucis, lib. 2. cap. 11. cum quo conferendum et illud Cassiodori,
in Psalm. 24. Quia justis hominibus exutis corpore non statim perfecta beatitudo
datur, que sanctis in resurrectione promittitur; animam tamen ejus dicit in bonis
posse remorari : quoniam, etsi adhuc premia illa suspensa sunt, que nec oculus
vidit nec auris audivit, nec in cor hominis ascendit ; modo tamen futuri praemii
certissima spei delectatione pascuntur.

228 AN ANSWER TO A CHALLENGE

the whole man (not the soul separated only) might receive
public remission of sins, and a solemn acquittal in the
judgment of that great day; and so obtain both a full
escape from all the consequences of sin, “ 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 St. Paul for
Onesiphorus, though made for him while he was alive;
“The? Lord grant unto him, that he may find mercy of
the Lord in that day.” Yea, divers prayers for the dead
of this kind are still retained in the Roman offices: of
which the great Spanish doctor Johannes Medina thus
writeth, ‘* Although® I have read 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
nay 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. “Οἱ
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 mayest not deliver it into the
hands of the enemy, nor forget it finally ; but command it

2 1 Cor. chap. 15. ver. 26, 27. b 2 Tim. chap. 1. ver. 18.

© Etsi quamplures orationes fidelium defunctorum legerim, quz in missali Ro-
mano continentur; in nulla tamen earum legi per Ecclesiam peti, ut citius a poe-
nis liberentur: legi tamen in nonnullis peti ut ab zternis poenis liberentur. Jo.
Medin. in codice de oratione, quest. 6.

4 Deus, cui proprium est misereri semper et parcere, te supplices exoramus
pro anima famuli tui N. quam hodie de hoc seculo migrare jussisti: ut non tra-
das eam in manus inimici, neque obliviscaris in finem ; sed jubeas eam a sanctis
angelis suscipi, et ad patriam paradisi perduci: ut, quia in te sperayit et credidit,
non peenas inferni sustineat, sed gaudia eterna possideat. Orat. in die obitus
seu depositionis defuncti: in missali Romano reformato.

MADE BY A JESUIT IN IRELAND. 299

to be received by the holy angels, and brougiit unto the
country of paradise; that, because he hath trusted and
believed in thee, he may 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 immedi-
ately be received into heaven, and escape, not the tempo-
rary pains of purgatory, but the everlasting pains of hell.
For, howsoever the new reformers of the Roman missal
have put in here panas inferni, under the generality per-
adventure of the term of the pains of hell intending to
shrowd their purgatory, which they would have men
believe to be one of the lodges of hell, yet in the old*
missal, which Medina had respect unto, we read ex-
pressly peenas eternas, 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
God’s grace he might ‘ escape’ the judgment of everlast-
ing revenge, who while he lived was marked with the seal
of the holy Trinity.”

Again, ‘“ there® be other prayers,” saith Medina, “ where
in petition is made, that God would raise the souls of the
dead in their bodies unto bliss at the day of judgment.”
Such, for example, is that which is found in the Roman
missal: ‘ Absolve", we beseech thee, O Lord, the soul
of thy servant from all the bond of his sins: that in the

f Gratia tua illi succurrente, mereatur judicium evadere ultionis eternz, qui
dum viveret insignitus est signaculo Sanctz Trinitatis. lib. 1. sacr. ceremoniar.
Rom. Eccles. sec. 15. cap. 1. fol. 152. Ὁ. edit. Colon. ann. 1574.

& Sunt aliz orationes, in quibus petitur, ut Deus animas defunctorum in cer-
poribus ad beatitudinem in die judicii suscitet. Jo. Medin. ut supra.

h Absolve quesumus, Domine, animam famuli tui ab omni vinculo delicto-
rum: ut in resurrectionis gloria inter sanctos et electos tuos resuscitatus respi-
ret. Orat. pro defunct. in missali Romano, vetere et novo. nee non in Gregorii
sacramentario, tom. ;2. liturgic. Pamelii, pag. 386. et tom. 5. oper. Gregor. pag.
229, 230. edit. Paris. 1619. Similis etiam oratiuncula habeturin Gregorii Antipho-
nario, pag. 175. Pamelii, col. 62. edit. Paris. Erue, Domine, animas eorum ab
omni vinculo delictorum: ut in resurrectionis gloria inter sanctos tuos resusci-
tari mereantur,

230 AN ANSWER TO A CHALLENGE

glory of the resurrection, being raised among thy saints
and elect, he may breathe again,” or be refreshed. And
that other in that Roman pontifical ; “ Οἱ 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
judgment: and whatsoever faults, by the deceit of the
devil, he hath incurred, do thou of thy pity and mercy
wash away by forgiving them.” Now forasmuch as it is
most certain, that all such as depart in grace, as the ad-
versaries 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 to and fro, at last
resolveth upon one of these two desperate conclusions:
that, touching these ‘* prayers* 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

i Deus, cui omnia vivunt, et cui non pereunt moriendo corpora nostra, sed
mutantur in melius; te supplices deprecamur, ut suscipi jubeas animam famuli
tui N. per manus sanctorum angelorum tuorum deducendam in sinum amici tui
Abrahe patriarche, resuscitandamque in novissimo judicii magni die: et quic-
quid vitiorum, diabolo fallente, contraxit, tu pius et misericors abluas indulgendo.
Pontifical. Roman. Clem. VIII. jussu edit. Rome ann. 1595. pag. 685. et Venet.
ann. 1572. fol. 226. col. 4. lib. 1. sacr. ceremon. Rom. eccles. sec. 15. cap. 1. fol.
153. b. edit. Colon. Oper. Gregorii, tom. 5. col. 329, 230. edit. Paris. 1619.
Prec. ecclesiast. a G. Cassandro edit. pag. 384. operum.

k Respondetur, quantum ad orationes que pro defunctis in Ecclesia fiunt,
posse primo dici, non esse necessarium omnes eas ab omni ineptitudine excusare.
Multa enim in Ecclesia legi permittuntur, que, quamvis non omnino vera sint,
vel omnino apta, conferunt tamen ad fidelium devotionem excitandam et augen-
dam. Talia multa credendum est contineri in historiis non sacris, et in Legendis
sanctorum, et in opinionibus doctorum et scripturis; que omnia tolerantur in
Ecclesia interim, dum super illis nulla movetur queestio, nullumque insurgit scan-
dalum. Ac proinde non mirum, in orationibus predictis aliquid minus aptum
contineri, et ab Ecclesia tolerari: cum tales orationes facte sint a personis
privatis, non a conciliis, nec per concilia omnino sint approbate. Jo. Medin. u
supr.

MADE BY A JESUIT IN IRELAND. 251

many things are permitted to be read in the Church,
which, although they be not altogether true, nor altoge-
ther fit, yet serve for the stirring up and encreasing the
devotion of the faithful. Many such things,” saith he, “ we
believe are contained in the histories that be not sa-
cred, 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 there-
fore 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 per-
sons, not by councils, neither were approved at all by
councils.”

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 Lyons, complained about eight
hundred years ago, that the antiphonary used in his
Church, had “‘many’ ridiculous and fantastical” things in it;
and that he was fain to™ 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 mis-
sals: ‘* wherein” 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 * Ro-
man°® missal restored according to the decree of the coun-
cil of Trent, set out by the command of Pius V. and re-

1 Multa ridiculosa et phantastica. Agobard. ad cantores Lugdunens. de cor-
rect. Antiphonarii, pag. 396. edit. Paris.

m Hac de causa et Antiphonarium pro. viribus nostris magna ex parte correxi-
mus: amputatis his, que vel superflua, vel Jevia, vel mendacia, aut blasphema
videbantur. Id. ibid. pag. 392.

n Ubi non Apocrypha modo ex evang. -Nicodemi et aliis nugis sunt infarta ;
sed ipsz adeo secrete preces (imo ipse, pro pudor et dolor ! canon et varians et
redundans) sunt mendis turpissimis conspurcate. Wil. Lindan. de opt. gen.
interpr. script. lib. 3. cap. 3.

° Missale Romanum ex decreto sacrosancti concilii Tridentini restitutum, Pii

232 AN ANSWER TO A CHALLENGE

vised 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 con-
tained therein. And therefore, if this will not please
them, he hath another answer in store: of which though
his countryman Mendoza? hath given sentence, that it
is indigna viro theologo, unworthy of any man that bear-
eth the name of a divine; yet such as it is, you shall
have it. Supposing then, that the Church hath no inten-
tion to pray for any other of the dead, but those that are
detained in purgatory: this he delivereth for his seeond
_ resolution. ‘ The? 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 allthings, and as omnipotent after his promises, as
if he had promised nothing at all): therefore the Church
doth humbly pray God, that he would not use this his
absolute omnipotency against the souls of the faithful,
which are departed in grace; therefore she doth pray that
he would vouchsafe to free them from everlasting pains,
and from revenge and the judgment of condemnation, and
that he would be pleased to raise them up again with his
elect.” .

But leaving our popish doctors, with their profound
speculations of the not limiting of God’s power by the
Scriptures, and the promises which he hath made unto us
therein: let us return to the ancient fathers, and consider

V. pont. max. jussu editum, et Clementis VIII. auctoritate recognitum. Rom.
ann. 1604. Paris. 1605.

P Alphons. Mendoz. controvers. theolog. quest. 6. scholastic. num. 5.

4 Sciens Ecclesia, Deum potestatem habere puniendi zternaliter animas illas,
per quas, cum viverent, fuerat mortaliter offensus ; quodque Deus potestatem
suam non alligaverit Scripturis, et promissis que in Scriptura continentur ; quan-
doquidem ipse super omnia est, et tam omnipotens post promissa, ac si nil pre-
misisset: ideo Ecclesia simpliciter Deum orat, ne illa absoluta omnipotentia con-
tra animas fidelium, qui in gratia decesserunt, utatur; ideo orat, ut eas ab eter-
nis peenis, et a vindicta, et judicio condemnationis liberare, et ut eas cum suis
electis resuscitare, dignetur. Jo. Medina, ut supr.

MADE BY A JESUIT IN IRELAND. 238

the differences that are to be found among them, touching
the place and condition of souls separated from their bo-
dies: 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
necessity therefore be distinguished from the general in-
tention of the whole Church.

St. 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 pre-
face beforehand unto his hearers: ‘* Of" hell neither have
I had any experience as yet, nor you; and peradventure
it may be, that our passage may lie some other way, and
not prove to be by hell. For these things be uncertain ;”
and, having occasion to speak of the departure of Nebri-
dius his dear friend, ‘‘ Now’ 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 judgment. ‘‘ After‘ 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, re-
ceive 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 midst of his

® Infernum nec ego expertus sum adhuc nec vos: et fortassis alia via erit, et
non per infernum erit. Incerta sunt hec. Aug. in Psal. 85. op. tom. 4. pag. 912,

§ Nunc ille vivit in sinu Abraham, quicquid illud est quod illo significatur
sinu ; ibi Nebridius meus vivit. Id. confession. lib. 9. cap. 3. op. tom. 1. pag. 159.

Ὁ Post vitam istam parvam nondum eris ubi erunt sancti, quibus dicetur ;
Venite, benedicti Patris mei, percipite regnum quod yobis paratum est ab initio
mundi. Nondum ibi eris: quis nescit ? Sed jam poteris jibi esse, ubi illum
quondam ulcerosum pauperem dives ille superbus et sterilis, in mediis suis tor-
mentis, vidit ἃ longe requiescentem. In illa requie positus, certe securus expec-
tas judicii diem; quando recipias et corpus, quando immuteris ut angelo aque-
ris. Id. in Psalm. 36. conc. 1. op. tom, 4, pag. 209,

234 AN ANSWER TO A CHALLENGE

torments saw afar off the poor man, sometime full of
ulcers, resting. Being placed in that rest, thou dost
securely expect the day of judgment; when thou may-
est 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
judgment, this is his conclusion in general: ‘ The* time
that is interposed betwixt the death of man and the last
resurrection, containeth the souls in hidden receptacles ; as
every one is worthy either of rest or of trouble, according
unto that which it did purchase in the flesh when it
lived.” Into these hidden receptacles he thought the souls
of God’s children might carry some of their lighter faults
with them; which, being not removed, would hinder them
from coming into the kingdom of heaven, whereinto no
polluted thing can enter; and from which, by the prayers
and alms-deeds of the living, he held they might be released.
But of two things he professed himself here to be igno-
rant. First, What* those sins were, which did so hinder
the coming unto the kingdom of God, that yet by the
care of good friends they might obtain pardon. Secondly,
Whether’ those souls did endure any temporary pains in
the interim betwixt the time of death and the resurrection.
For howsoever in his one-and-twentieth book of the City
of God, and the thirteenth and sixteenth chapters (for the
new patch which they have added to the four-and-twen-
tieth 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

w Tempus autem, quod inter hominis mortem et ultimam resurrectionem in-
terpositum est, animas abditis receptaculis continet; sicut unaqueeque digna est
vel requie vel zerumna, pro eo quod sortita est in carne cum yiyeret. Id. enchi-
rid. ad Laurent. cap. 108,

x Sed quis iste sit modus, et qua sint ipsa peccata, que ita impediunt perven-
tionem ad regnum Dei, ut tamen sanctorum amicorum meritis impetrent indul-
gentiam ; difficillimum est invenire, periculosissimum definire. Ego certe us-
que ad hoc tempus, cum inde satagerem, ad eorum indaginem pervenire non
potui. Id. lib. 21. de civit. Dei, cap. 27.

Y See before, pag. 187.

MADE BY A JESUIT IN IRELAND. 235

places with the five’-and-twentieth chapter of the twen-
tieth book, it will appear, that by those purgatory punish-
ments he understandeth here the furnace of the fire of
conflagration, that shall immediately go before this last
judgment, and, as he otherwhere describeth the effects
thereof, “‘ separate* some unto the left hand, and melt out
others unto the right.”

Neither was this opinion of the reservation of souls in
secret places, and the purging of them in the fire of con-
flagration at the day of judgment, entertained by this fa-
mous doctor alone: divers others there were, that had
touched upon the same string before him. Origen in his
fourth book περὶ ἀρχῶν, as we have him translated by
Ruffinus (for both in the extracts? selected out of him by
St. Basil and St. Gregory, and in St. Hierome’s fifty-ninth
epistle ad Avitum, we find the place somewhat otherwise
expressed), saith, that ‘‘ such® as depart out of this world,
after the common course of death, are disposed of accord-
ing 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 divers either places
or mansions.” And in his commentaries upon Leviticus
he addeth further: “ Neither‘ have the apostles them-
selves as yet received their joy; but even they do expect,

z Ex his que dicta sunt videtur evidentius apparere, in illo judicio quasdam
quorundam purgatorias poenas futuras; &c. Verum ἰδία questio de purgatoriis
penis, ut diligentius pertractetur, in tempus aliud differenda est. nempe, ubi ad
librum 21. perventuim fuerit.

® Hoc aget caminus: alios in sinistram separabit, alios in dexteram quodam-
modo eliquabit. Augustin. in Psalm. 103. cone. 3. op. tom, 4. pag. 1154.

b Οἱ ἐντεῦθεν κατὰ τὸν κοινὸν θάνατον ἀποθνήσκοντες, ἐκ TOY ἐνταῦθα
πεπραγμένων οἰκονομοῦνται" εἰ κριθεῖεν ἄξιοι τοῦ καλουμένου χωρίου ἄδου,
τόπων διαφόρων τυγχάνειν κατὰ τὴν ἀναλογίαν τῶν ἁμαρτημάτων.
Origenis Philocalia, cap. 1.

© De hoc mundo secundum communem mortem istam recedentes, pro actibus
suis et meritis dispensantur, prout digni fuerint judicati; alii quidem in locum
qui dicitur infernus, alii in sinum Abrahe, et per diversa quaeque vel loca vel
mansiones. Orig. de principiis, lib. 4. cap. 2. op. tom. 1. pag. 185.

4 Nondum receperunt letitiam suam, ne apostoli quidem; sed et ipsi expec-
tant, ut et ego letitiz eorum particeps fiam. Neque enim decedentes hine sancti
continuo integra meritorum suorum premia consequuntur ; sed expectant etiam
nos, licet morantes, licet desides. Id. hom, 7. in Lev, cap. 10. op. tom 2.
pag. 222.

236 AN ANSWER TO A CHALLENGE

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 like-
wise, howsoever staying, howsoever slacking.” Then, touch-
ing the purging of men after the resurrection, he thus de-
livereth his mind in his commentaries upon Luke. “ I¢
think that, even after our resurrection from the dead, we
shall have need of a sacrament to wash and purge us: for
none can rise without pollutions:” And upon Jeremy, “ ΠῚ
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;” which, in his fifth book
against Celsus, he doth explicate more at large.

Neither doth Lactantius shew himself to vary much
from him in either of those points; for thus he writeth:
‘© When? God shall judge the righteous, he will examine
them by fire. Then they, whose sins shall prevail either
in weight or number, shall be touched with the fire, and
burned: but they, whom perfect righteousness and the
ripeness of virtue hath thoroughly seasoned, shall not
feel that fire; for from thence have they something in them,
that will repel and put back the force of the flame: so
great is the force of innocency, that that fire shall fly back
from it without doing any harm; which hath received this
power from God, that it may burn the wicked, and do

€ Ego puto, quod et post resurrectionem ex mortuis indigeamus sacramento
eluente nos atque purgante : nemo enim absque sordibus resurgere poterit. Id.
in Luc. homil. 14. op. tom. 3. pag. 948.

f Si quis in secunda resurrectione servatur, iste peccator est qui ignis indiget
baptismo ; qui combustione purgatur, ut quicquid habuerit lignorum, foeni, et
stipule, ignis consumat. Id. in Jerem. hom. 2. op. tom. 3. pag. 139.

& Sed et justos cum judicaverit, etiam igni eos examinabit. Tum quorum
peccata vel pondere vel numero prevaluerint, perstringentur igni, atque ambu-
rentur; quos autem plena justitia et maturitas virtutis incoxerit, ignem illum
non sentient: habent enim in se aliquid inde, quod vim flamme repellat ac res-
puat. Tanta est vis innocentiz, ut ab ea ignis ille refugiat innoxius ; qui accepit
a Deo hanc potestatem, ut impios urat, justis obtemperet. Nec tamen quisquam
putet, animas post mortem protinus judicari. Omnes in una communique cus-
todia detinentur, donee tempus adveniat, quo maximus Judex meritorum faciat
examen. Lactant. institut. divin. lib. 7. cap. 21.

MADE BY A JESUIT IN IRELAND. 2370

service to the righteous. Yet notwithstanding let no man
think that the souls are presently judged after death. All
of them are detained in one common custody until the
time come, wherein the great Judge doth make trial of
their doings.” In like manner doth St. Hilary write of
the one part: “ All" the faithful, when they are gone out
of the body, shall be reserved by the Lord’s 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 time of entering into the kingdom of
heaven do come.” And thus of the other: ‘“ Being? to
render an account of every idle word, shall we desire the
day of judgment, wherein that unwearied fire must be
passed by us, in which those grievous punishments for ex-
piating the soul from sins must be endured?” for “ to* such
as have been baptized with the Holy Ghost, it remaineth
that they should be consummated with the fire of judg-
ment.”

In St. Ambrose also there are some passages to be
found, which seem to make directiy for either of these
points; as these for the former: ‘ The! soul is loosed
from the body ; and yet after the end of this life it is held
as yet in suspense, with the uncertainty of the future
judgment: so that there is no end, where there is thought
to be anend.” ‘ We™ read in the books of Esdras, that

h Exeuntes de corpore, ad introitum illum regni ceelestis, per custodiam Do-
mini fideles omnes reservabuntur, in sinu scilicet interim Abrahe collocati: quo
adire impios interjectum chaos inhibet, quousque introeundi rursum in regnum
ccelorum tempus adveniat. Hilar. in Psalm. 120. op. pag. 383.

i An cum ex omni otioso verbo rationem sumus preestituri, diem judicii con-
cupiscemus, in quo nobis est ille indefessus ignis subeundus, in quo subeunda
sunt gravia illa expiande a peccatis animz supplicia? Id. in Psalm. 118.
octonar. 3. op. pag. 261.

k Salutis igitur nostre et judicii tempus designat in Domino, dicens ; Ille bap-
tizabit vos in Spiritu Sancto et igni: quia baptizatis in Spiritu Sancto reliquum
sit consummari igne judicii. Id. in Matt. cap. 2. op. pag. 616.

! Solvitur corpore anima, et post finem vitz hujus, adhuc tamen futuri judicii
ambiguo suspenditur. Ita finis nullus, ubi finis putatur. Ambr. de Cain et
Abel, lib. 2. cap. 2. op. tom. 1. pag 209..

m Siquidem et in Esdrz libris legimus; quia, cum venerit judicii dies, reddet
terra defunctorum corpora, et pulvis reddet eas que in tumulis requiescunt, reli-

238 AN ANSWER TO A CHALLENGE

when the day of judgment shall come, the earth shall restore
the bodies of the deceased, and the dust shall restore the
relics of the dead which do rest in the graves; and the
habitacles shall restore the souls which were committed to
them ; and the most High shall be revealed upon the seat
of judgment.” Also" that Scripture “‘ nameth the habi-
tacles of the souls, promptuaries (or secret receptacles) ;
and meeting with the complaint of man, that the just
which have gone before may seem to be defrauded, until
the day of judgment which is a very long time, of the
reward due unto them, saith wonderfully, that the day of
judgment is like unto a crown, wherein as there is no slack-
ness of the last, so is there no swiftness of the first. For
the day of crowning is expected by all; that within that
day both they who are overcome may be ashamed, and
they who do overcome may obtain the palm of victory.”
‘*'Therefore®, while the fulness of time is expected, the souls
expect their due reward. Pain is provided for some of
them, for some glory; and yet in the mean time neither
are those without trouble, nor these without fruit.” And
these for the latter: ‘‘ With? fire shall the sons of Levi
be purged, with fire Ezechiel, with fire Daniel. But these,
although they shall be tried with fire, yet shall say: We
have passed through fire and water. Others shall remain
in the fire.” ‘* And‘ if the Lord shall save his servants,

quias mortuorum. Et habitacula, inquit, reddent animas que his commendatz
sunt: et revelabitur Altissimus super sedem judicii. Ambros. de bono mortis,
cap. 10. ex 4. Esdr. cap. 7. ver. 32, 33. op. tom. 1. pag. 407.

" Denique et Scriptura habitacula illa animarum promptuaria nuncupavit :
quz occurrens, querele humane, eo quod justi qui precesserunt, videantur
usque ad judicii diem debita sibi remuneratione fraudari, mirabiliter ait,
coronz esse similem judicii diem, in quo sicut novissimorum tarditas, sic non
priorum velocitas. Coronz enim dies expectatur ab omnibus ; ut intra eum
diem et victi erubescant, et victores palmam adipiscantur victoriz. Id. ibid.
ex 4. Esdr. cap. 4. ver. 35. et cap. 5. ver. 41, 42.

° Ergo dum expectatur plenitudo temporis, expectant anime remunerationem
debitam. Alias manet peena, alias gloria: et tamen nec ille interim sine inju-
ria, nec iste sine fructu sunt. Ibid.

P Igne ergo purgabuntur filii Levi, igne Ezechiel, igne Daniel. Sed hi, etsi
per ignem examinabuntur, dicent tamen: Transivimus per ignem et aquam.
Alii in igne remanebunt. Id. in Psalm. 36. op. tom. 1. pag. 789.

4 Et si salvos faciet Dominus servos suos, salvi erimus per fidem; sic tamen
salvi quasi per ignem. Etsi non exuremur, tamen uremur. Id. ibid.

MADE BY A JESUIT IN IRELAND. 239

we shall be saved by faith; yet saved as it were by fire.
Although we shall not be burned up, yet shall we burned.”
** After" the end of the world, when the angels shall be
sent to separate the good and the bad, this baptism shall
be; when iniquity shall be burnt up by the furnace of fire,
that in the kingdom of God the righteous may shine as
the sun in the kingdom of their Father. And if any one
be as Peter, or as John, he is baptized with this fire.”
Seeing therefore ‘“ he’ that is purged here, hath need to be
purged again there; let him purge us there also, when
the Lord may say, Enter into my rest : that every one of us
being burned with that flaming sword, not burned up, when
he is entered into that pleasure of paradise, may give
thanks unto his Lord, saying: Thou hast brought us into
a place of refreshment.”

Hereunto we may adjoin that observation of Suarez the
Jesuit: ‘ They‘ who think that the souls of men are not
judged at their death, nor do receive reward or punish-
ment, but are reserved in hidden receptacles until the
general judgment, do consequently say, that, as men do
not receive their last reward or punishment, so neither are
they also purged, until the general resurrection and judg-
ment do come: from whence they might say with reason-
able good consequence, that men are to be purged with
the fire of conflagration.” And with as good consequence

τ Siquidem post consummationem seculi, missis angelis qui segregent bonos
et malos, hoc futurum est baptisma: quando per caminum ignis iniquitas exure-
tur, ut in regno Dei fulgeant justi, sicut sol, in regno patris sui. Et si aliquis
ut Petrus sit, ut Joannes, baptizatur hoc igni. Ambros. in Psalm. 118. serm. 3.
op. tom. 1. pag. 997.

8 Sed quia hic purgatusiterum necesse habetillic purificari, illic quoque nos puri-
ficet, quando dicat Dominus; Intrate in requiem meam. ut unusquisque nostrum
ustus rompheea illa flammea, non exustus, introgressus in illam paradisi ameenita-
tem, gratias agat domino suo: Induxisti nos in refrigerium. Id. ibid. Vid. et
serm. 20. in eund. Psalm. 118. et enarrat. Psalm. 1. supr. pag. 223.

τ Qui opinantur, animas hominum non judicari in morte, nec premium aut
penam recipere, sed reseryari in abditis receptaculis usque ad judicium univer-
sale, consequenter dicunt, sicut non accipiunt homines ultimum premium vel
poenam, ita neque etiam purgari, donec sit facta generalis resurrectio, et judi-
cium: ex quo satis consequenter dicere potuerunt, purgandos esse homines igne
conflagrationis. Fr, Suarez. in 3, part. Thom. quest. 59, art. 6. disput. 57,
sec, l.

24.0 AN ANSWER TO A CHALLENGE

also, may we further add, that prayers were not to be
made for the delivery of the souls of the dead from any
purgatory pains, supposed to be suffered by them betwixt
the time of their death and their resurrection, which be
the only prayers which are now in question. ‘“ In" the
resurrection, when our works, like unto clusters of grapes,
shall be cast into the probatory fire as it were into the
winepress ; every man’s husbandry shall be made mani-
fest,” saith Gregorius Cerameus, sometime archbishop of
Tauromenium in Sicilia. And, ‘‘ No¥ man as yet is en-
tered either into the torments of hell or into the kingdom
of heaven, until the time of the resurrection of the bo-
dies;” saith Anastasius Sinaita: upon whom Gretser be-
stoweth this marginal annotation, that this is the “ Error*
of certain of the ancient, and oflatter Greece.” And we
find it to be held indeed both by some of the ancient (as
namely in Caius, who lived at Rome when Zephyrinus was
bishop there; and is accounted to be the author of the
treatise falsely fathered upon Josephus, περὶ τῆς τοῦ παν-
τὸς αἰτίας, a large fragment whereof hath been lately pub-
lished by Heschelius in his notes upon Photius his biblio-
theca) : and by the latter Grecians ; in whose name Marcus
Eugenicus, archbishop of Ephesus, doth make this pro-
testation against such of his countrymen as yielded to the
definition of the Florentine council.

“ We’ say, that neither the saints do receive the king-

υ Ἔν τῇ παλιγγενεσία, TOY ἔργων ἡμῶν δίκην βοτρύων τῷ δοκιμαστικῷ
πυρὶ τεθέντων ὡς ἐν ληνῷ, κατάδηλος ἡ γεωργία ἑκάστου γίνεται. Gregor.
Ceram. homil. in indictionis sive novi anni principium.

ν Ὅτι οὐδεὶς οὐδέπω οὐδὲ ἐν γεέννῃ οὐδὲ ἐν βασιλείᾳ εἰσῆλθεν, ἕως τοῦ
καιροῦ τῶν σωμάτων ἀναστάσεως. Anastas. Sinait. (al. Niceen.) quest.
91.

x Error veterum quorundam, et recentioris Gracie. Gretser. ibid. in marg.
pag. 501. edit. Ingolstad.

¥ Kai ἡμεῖς piv οὔτε τοὺς ἁγίους ἀπολαβεῖν THY ἡτοιμασμένην αὐτοῖς
βασιλείαν, καὶ τὰ ἀπόῤῥητα ἀγαθὰ, οὔτε τοὺς ἁμαρτωλοὺς εἰς τὴν γεέν-
vay ἐμπεσεῖν ἤδη, φαμὲν. ἀλλ᾽ ἐκδέχεσθαι τὸν ἴδιον ἑκατέρους κλῆρον,
καὶ εἶναι τοῦτο καιροῦ τοῦ μέλλοντος μετὰ τὴν ἀνάστασιν καὶ τὴν κρίσιν.
οὗτοι δὲ μετὰ τῶν Λατίνων τοὺς μὲν αὐτίκα μετὰ θάνατον ἀπολαβεῖν
ἤδη τὰ κατ᾽ ἀξίαν ἐθέλουσι, τοῖς δὲ μέσοις εἴτουν τοῖς ἐν μετανοίᾳ τετε-
λευτηκόσι πῦρ αὐτοὶ καθάρσιον, ἕτερόν τι τῆς γεέννης ὑπάρχον αναπλά-

MADE BY A JESUIT IN IRELAND. 941

dom prepared for them, and those secret good things,
neither the sinners do as yet fall into hell: but that either
of them do remain in expectation of their proper lot; and
that this appertaineth unto the time that is to come after
the resurrection and the judgment. But these men, with the
Latins, would have these to receive presently after death
the things they have deserved: but unto those of the
middle sort, that is, to such as die in penance, they assign
a purgatory fire, which they feign to be distinct from that
of hell, that thereby, say they, being purged in their
souls after death, they likewise may be received into the
Kingdom of heaven together with the righteous.” And
therefore, as the Latins in their prayers for the dead have
respect to the delivery of souls out of purgatory; so the
Grecians in theirs have relation to that other state which
is to determine with the resurrection; as in that prayer
of their Euchologe, for example: “‘ The’ body is buried
in the earth, but the soul goeth in unknown places, wait-
ing for the future resurrection of the dead; in which, O
gracious Saviour, make bright thy servant, place him to-
gether with the saints, and refresh him in the bosom of
Abraham :” the condition of which unknown places they
do thus further explicate in another prayer. Forasmuch
as by thy divine will thou hast appointed ‘“ the* soul to
remove thither, where it received the first being, until
the common resurrection; and the body to be resolved

σαντες ἀποδιδοῦσιν, iva Ov αὐτοῦ, φησι, καθαιρόμενοι τὰς ψυχὰς μετὰ
θανάτον, ἐπὶ τὴν βασιλείαν καὶ αὐτοὶ μετὰ τῶν δικαίων ἀποκαταστῶσι.
Mare. Ephesius; in epistola encyclica contra concil. Florentin. Vid. et Gennadium
Scholarium, in defens. concil. Florentin. cap. 3. sec. 2.

* Τέθαπται σῶμα μὲν iv γῇ, ἡ ψυχὴ δὲ ἐν ἀδήλοις πορεύεται, προσανα-
μένουσα τὴν ἐσομένην νεκρῶν ἀνάστασιν. ἐν ἣ, φιλάνθρωπε σωτὴρ, λαμ-
πρύνας τὸν δοῦλον σου, ἁγιόςς σύνταξον καὶ ἐν κόλποις Ἀβραὰμ διανά-
παυσον. Eucholog. Gree. fol. 138.

ἃ τὴν δὲ ψυχὴν ἐκεῖθεν χωρεῖν, ἔνθα Kai τὸ εἶναι προσελάβετο, μέχρι
τῆς κοινῆς ἀναστάσεως, καὶ τὸ σῶμα εἰς τὰ ἐξ ὧν συνετέθη ἀναλύεσθαι.
Cid τοῦτο δεόμεθα τοῦ ἀνάρχου πατρὸς, καὶ τοῦ μονογενοῦς σου υἱοῦ, καὶ
τοῦ παναγίου καὶ ὁμοουσίου καὶ ζωοποιοῦ cov πνεύματος, Ἱνα μὴ παρίδης τὸ
σὸν πλάσμα καταποθηνᾶι τῇ ἀπωλείᾳ, ἀλλὰ τὸ σῶμα διαλυθῆναι εἰς τὰ
ἐξ ὧν συνετέθη, τὴν δὲ ψυχὴν καταταγῆναι ἐν τῷ χορῷ τῶν δικαίων.
Ibid. fol. 151. b.

VOL, 11. R

949 AN ANSWER TO A CHALLENGE

into that of which it was composed: therefore do we be-
seech thee, the Father without beginning, and thine only
begotten Son, and thy most holy and _ consubstantial
and quickening Spirit, that thou wilt not permit thine
own workmanship to be swallowed up in destruction; but
that the body may be dissolved into that of which it was
composed, and the soul placed in the choir of the right-
eous.”

That barbarous impostor, as Molanus? rightly styleth
him, who counterfeited a letter, as written by St. Cyril
bishop of Jerusalem unto St. Augustine, touching the mi-
racles of St. Hierome, taketh upon him to lay down the
precise time of the first arising of this opinion among the
Grecians, in this manner: “ After® the death of most glo-
rious Hierome, a certain heresy or sect arose amongst the
Grecians, and came to the Latins also: which went about
with their wicked reasons to prove, that the souls of the
blessed until the day of the general judgment, wherein
they were to be joined again unto their bodies, are de-
prived of the sight and knowledge of God, in which the
whole blessedness of the saints doth consist; and that the
souls of the damned, in like manner, until that day are
tormented with no pains. Whose reason was this; that,
as the soul did merit or sin with the body, so with the
body was it to receive rewards or pains. ‘Those wicked sec-
taries also did maintain, that there was no place of purga-
tory, wherein the souls, which had not done full penance

> Jo. Molan. histor. imag. lib. 3. cap. 36.

© Post obitum gloriosissimi Hieronymi, quedam heresis inter Grecos, id est,
secta surrexit, que ad Latinos usque devenit: que suis nefandis nitebatur ra-
tionibus probare, quod anime beatorum usque ad universalis judicii diem, in
quo eorum corporibus erant iterum conjungende, visione et cognitione divina,
in qua tota constitit beatitudo sanctorum, privabuntur; et damnatorum anime
similiter ad diem illum nullis cruciabuntur penis. Quorum ratio talis erat ;
Sicut anima cum corpore meruit vel peccavit, ita cum corpore recipit premia
sive peenas. Asserebant etiam illius sectz nequissimi, nullum fore purgatorii
locum, in quo animz, que nondum de suis peccatis in mundo plenam egissent
penitentiam, purgarentur. Qua quidem secta pestifera crebrescente, tantus in
nos dolor irruit, ut nos amplius pigeret vivere. Pseudo-Cyrillus, app. tom. 2. ope-
rum Augustini, epist. 19. et sub finem tomi 4. operum Hieronymi edit. Basil.
vel. 9, uta Mariano Victorio tomi sunt dispositi.

MADE BY A JESUIT IN IRELAND. 943

for their sins in this world, might be purged. Which pes-
tilent sect getting head, so great sorrow fell upon us, that
we were even weary of our life.” Then he telleth a wise
tale; how St. Hierome, being at that time with God, for
the confutation of this new-sprung heresy, raised up three
men from the dead, after that he had first “ led‘ their
souls into paradise, purgatory, and hell, to the end they
might make known unto all men the things that were done
there :” but had not the wit to consider, that St. Cyril
himself had need to be raised up to make the fourth man
among them. For how otherwise should he who died
thirty years before St. Hierome, as is known to every one
that knoweth the history of those times, have heard and
written the news which those three good fellows, that
were raised by St. Hierome after his death, did relate
concerning heaven, hell, and purgatory? Yet is it nothing
so strange to me, I confess, that such idle dreams as these
should be devised in the times of darkness, to delude the
world withal; as that now in the broad daylight, Binsfel-
dius* and Suarez‘, and other Romish merchants, should
adventure to bring forth such rotten stuff as this, with
hope to gain any credit of antiquity thereby unto the new
erected staple of popish purgatory.

The Dominican friars, in a certain treatise written by
them at Constantinople in the year one thousand two
hundred and fifty-two, assign somewhat a lower begin-
ning unto this error of the Grecians; affirming, that they
‘* followed® therein a certain inventor of this heresy, named
Andrew, archbishop sometime of Czsarea in Cappadocia:
who said, that the souls did wait for their bodies, that to-

4 Nam (ut mihi postmodum interroganti dixerunt) beatus Hieronymus eos
conduxerat secum in paradisum, purgatorium, et infernum: ut que ibi ageban-
tur, patefacerent universis. Ibid.

f Fran. Suarez, in 3. part. Thom. tom. 4. disput. 45. sec. 1. num. 1.

S Sequentes quendam hujus hereseos inventorem, archiepiscopum quondam
Cesaree Cappadocie, Andream nomine; qui dixit, propria corpora preestolari,
ut cum eis, cum quibus bona vel mala commiserint, retributiones similiter facto-
rum recipiant. Tractat. contra Grecos: in tomo auctorum a Petro Steuartio
edit. Ingolstad. ann. 1616. pag. 562.

R 2

92.4.1. AN ANSWER TO A CHALLENGE

gether with them, with which they had committed good
or evil, they might likewise receive the recompense of
their deeds.” But that which Andrew saith herein, he
saith not out of his own head; and therefore is wrongfully
charged to be the first inventor of it: but out of the judg-
ment of many godly fathers that went before him. “ It
hath been said,” saith he, ‘‘ by many of the saints, that all
virtuous men, after this life, do receive places fit for them,
whence they may certainly make conjecture of the glory
that shall befall unto them.” Where Peltanus bestoweth
such another marginal note upon him, as Gretser his fel-
low-Jesuit did upon Anastasius. ‘‘ This' opinion is now
expressly condemned and rejected by the Church.” And
yet doth Alphonsus de Castro acknowledge, that “ the*
patrons thereof were famous men, renowned as well for
holiness as for knowledge:” but telleth us withal, “ that
no man ought to marvel that such great men should fall
into so pestilent an error; because, as the apostle St.
James saith, he that offendeth not in word is a perfect
man.” :

Another particular opinion, which we must sever from
the general intention of the Church in her oblations and
prayers for the dead, is that which is noted by Theophy-
lact upon the speech of our Saviour’; in which he wisheth
us to observe, that he™ did not say, “ Fear him who after

h Πολλοῖς yap τῶν ἁγίων τοῦτο εἴρηται, χώρους ἀξίους εἰληφέναι τῶν
τῆς ἀρετῆς ἐργατῶν ἕκαστον, Ov ὧν καὶ περὶ τῆς μελλούσης αὐτῶν δόξης
πεκμαίρονται. Andr. Cesar. cap. 17. commentar. in Apocalyps.

i Hec sententia diserte est jam condemnata, et ab Ecclesia proscripta. Theod.
Peltan. ad marginem Latine suz versionis.

k Sunt adhue alii hujus erroris patroni, viri quidem illustres, sanctitate per-
inde ac scientia clari: Irenzus videlicet beatissimus pro Christo martyr, Theo-
phylactus Bulgarie episcopus, beatus Bernardus. Nec mirari quisquam debet,
si tanti viri in tam pestiferum errorem sunt lapsi: quoniam, ut beatus Jacobus
apostolus ait, Qui non offendit in verbo, hic perfectus est vir. Alphons. Castr.
lib. 3. advers. heres. verbo, Beatitudo, her. 6.

' Luke, chap. 12. ver. 5.

πὶ Opa yap Ort οὐκ εἶπε, Φοβήθητε τὸν μετὰ τὸ ἀποκτεῖναι βάλλοντα εἰς
τὴν γέενναν, ἀλλ᾽ ἐξουσίαν ἔχοντα βαλεῖν. οὐ γὰρ πάντως οἱ ἀποθνήσ-
κοντες ἁμαρτωλοὶ βάλλονται εἰς τὴν γέενναν, ἀλλ᾽ ἐν τῇ ἐξουσίᾳ κεῖται
τοῦτο τοῦ θεοῦ, ὥστε καὶ τὸ συγχωρεῖν" τοῦτο δὲ λέγω διὰ τὰς ἐπὶ τοῖς

MADE BY A JESUIT IN IRELAND. 245

he hath killed casteth into hell,” but “ hath power to cast
into hell. For the sinners which die,” saith he, “ are not
always cast into hell: but it remaineth in the power of
God to pardon them also. And this I say for the obla-
tions and doles which are made for the dead, which do not
a little avail even them that die in grievous sins. He doth
not therefore generally; after he hath killed, cast into
hell, but hath power to cast. Wherefore let us not cease
by alms and intercession to appease him who hath power
to cast, but doth not always use this power, but is able
to pardon also.” Thus far Theophylact: whom our ad-
versaries do blindly bring in for the countenancing of
their use of praying and offering for the dead; not consi-
dering that the prayers and oblations, which he would up-
hold, do reach even unto such as die in grievous sins,
which the Romanists acknowledge to receive no relief at
all by any thing that they can do; and are intended for
the keeping of souls from being cast into hell, and not
for fetching them out when they have been cast into pur-
gatory: a place that never came within the compass of
Theophylact’s belief. His testimony will fit a great deal
better the prayer of St. Dunstan ; who, as the tale goeth,
having understood that the soul of king Edwin was to be
carried into hell, never gave over praying until he had
gotten him rid of that danger, and transferred unto the
coast of penitent souls; where he well deserved, doubt-
less, to undergo that penance which Hugh’® bishop of Co-
ventry and Chester on his death-bed imposed upon him-

κεκοιμημένοις γενομένας προσφορὰς Kai τὰς διαδύσεις, ai οὐ μικρὰ συντε-
λοῦσι τοῖς καὶ ἐν ἁμαρτίαις βαρείαις ἀποθανοῦσιν. οὐ πάντως οὖν μετὰ
τὸ ἀποκτεῖναι βάλλει εἰς τὴν γέενναν, ἀλλ᾽ ἐξουσίαν ἔχει βαλεῖν. Μὴ
τοίνυν ἐλλείψωμεν ἡμεῖς σπουδάζοντες Ov ἰλεημοσυνῶν καὶ πρεσβειῶν
ἐξιλεοῦσθαι τὸν ἐξουσίαν μὲν ἔχοντα βαλεῖν, οὐ πάντως δὲ τῇ ἐξουσίᾳ
ταύτῃ χρώμενον, ἀλλὰ καὶ συγχωρεῖν δυνάμενον. Theoph. in Luc. cap. 12.

" Osbern, et Eadmer. (et ex eis, Capgrav. et Surius) in vita Dunstani. Vid.
Guilielm. Malmesburiens. de gestis regum Anglor. lib. 2. fol. 30. b. et lib. 1. de
gestis pontific. Anglor. fol. 115. b. edit. Londin.

° Injungatis mihi, ut secundum voluntatem Dei sim in peenis purgatorii
usque in diem judicii. Roger. Wendover. et Matt. Paris. hist. Angl. ann.
1198.

246 AN ANSWER TO A CHALLENGE

self; even to lie in the dungeon of purgatory, without bail
or mainprise, until the general jail delivery of the last
day.

Another private conceit, entertained by divers, as well
of the elder as of middle times, in their devotions for the
dead, was, that an augmentation of glory might thereby
be procured for the saints; and either a total deliverance,
or a diminution of torment at least-wise, obtained for the
wicked. ‘ If? the barbarians,” saith St. Chrysostom,
*‘ do bury with their dead the things that belong unto
them: it is much more reason that thou shouldest send
with the deceased the things that are his; not that they
may be made ashes, as they were, but that they may add
greater glory unto him: and, if he be departed hence a
sinner, that they may loose his sins; but if righteous, that
an addition may be made to his reward and retribution.”
Yea, in the very latter days, Ivo Carnotensis, writing
unto Maud queen of England, concerning the prayers
that were to be made for the king her brother his soul,
saith, that ‘‘ it? doth not seem idle if we make interces-
sions for those who already enjoy rest, that their rest
may be encreased.” Whereupon pope Innocent the third
doth bring this for one of the answers, wherewith he la-
boureth to salve the prayers which were used in the
Church of Rome, ‘ that such or such an oblation might
profit such or such a saint unto glory: that many" repute
it no indignity, that the glory of the saints should be aug-
mented until the day of judgment; and therefore that in
the mean time the Church may wish the increase of their

P Ei yap βάρβαροι συγκατακαίουσι τοῖς ἀπελθοῦσι Ta ὄντα, πολλῷ
μᾶλλόν σε συναποστεῖλαι TH τελευτηκότι δίκαιον τὰ αὐτοῦ. οὐχ᾽ ἵνα
τέφρα γένηται, καθάπερ ἐκεῖνα, ἀλλ᾽ ἵνα πλείονα τούτω περιβάλη δόξ-
αν" καὶ εἰ μὲν ἁμαρτωλὸς ἀπῆλθεν ἵνα τὰ ἁμαρτήματα λύσῃ" εἰ δὲ δίκαιος,
ἵνα προσθήκη γένηται μισθοῦ καὶ ἀντιδόσεως. Chrysost. in Matt.
homil. 81, Op. tom. 7. pag. 362.

4 Non videtur otiosum, si pro his intercedimus, qui jam requie perfruuntur, ut
eorum requies augeatur. Ivo. epist. 174.

Y Licet plerique reputent non indignum, sanctorum gloriam usque ad judicium
augmentari: etideo Ecclesiam interim sane posse augmentum glorificationis
eorum optare. Innoc. 111. epist. ad archiep. Lugdun. cap. Cum Marthe. Extra.
de celebr. missar.

MADE BY A JESUIT IN IRELAND. 944

glorification.” So likewise for the mitigation of the pains
of them, whose souls were doubted to be in torment, this
form of prayer was of old used in the same Church, as in
Grimoldus his sacramentary may be seen; and retained
in the Roman missal itself, until in the late reformation
thereof it was removed. ‘ O° Almighty and merciful God,
incline, we beseech thee, thy holy ears unto our poor
prayers, which we do humbly pour forth before the sight
of thy Majesty, for the soul of thy servant N. that, foras-
much as we are distrustful of the quality of his life, by the
abundance of thy pity we may be comforted; and if his
soul cannot obtain full pardon, yet at least in the midst of
the torments themselves, which peradventure it suffereth,
out of the abundance of thy compassion it may feel re-
freshment ;” which prayer whither it tended, may appear
partly by that which Prudentius writeth of the play-
days, which he supposeth the souls in hell sometimes do
obtain :

Sunt! et spiritibus spe nocentibus

Poenarum celebres sub Styge feriz, &c.

Marcent suppliciis Tartara mitibus,

Exultatque sui carceris otio

Umbrarum populus, liber ab ignibus ; a
Nec fervent solito flumina sulphure:

partly by the doubtful conceits of God’s merciful dealing
with the wicked in the world to come, which are found in
others", but especially by these passages that we meet
withal in the sermons of St. Chrysostom.

5 Omnipotens et misericors Deus, inclina, quesumus, venerabiles aures tuas
ad exiguas preces nostras, quas ante conspectum majestatis tua pro anima fa-
muli tui N. humiliter fundinus: ut, quia de qualitate vite ejus diffidimus, de
abundantia pietatis tuze consolemur; et si plenam veniam anima ipsius obtinere
non potest, saltem vel inter ipsa tormenta, que forsitan patitur, refrigerium de
abundantia miserationum tuarum sentiat. Orat. pro defunct. in missali Roma-
no, edit. Paris. ann. 1529. Grimold. sacramentar. tom. 2. liturgic. Pamelii,
pag. 457.

τ Prudent. lib. cathemerinon, hymn. 5.

u Augustin. enchirid. ad Laurent. cap. 110, 112,118. Hieronym. lib. 1.
contra Pelag. et in fine commentarior. in Esai. Gregor. Nazianz. orat. 40, de
baptismo, εἰ μὴ τῷ φίλον κἀνταῦθα νοεῖν τοῦτο φιλανθρωπότερον, Kai TOU

248 AN ANSWER TO A CHALLENGE

“ This” man hath spent his whole life in vain, neither
hath lived one day to himself, but to voluptuousness, to
luxury, to covetousness, to sin, to the devil. Tell me
therefore, shall we not mourn for him? shall we not en-
deavour to pull him out of these dangers? For there be
means, if we will, whereby his punishment may be made
light unto him: If then we do make continual prayers for
him, if we bestow alms; although he be unworthy, God
will respect us.” For “ many* have received benefit by the
alms that have been given by others for them; and found
thereby, although not a perfect, yet some consolation.”
‘“‘ This’ therefore is done, that, although we ourselves
be not virtuous, we may be careful to get virtuous compa-
nions and friends, and wife and son; as looking to reap
some fruit even by them also: reaping indeed but little,
yet reaping some fruit notwithstanding.” ‘ Let? us not
therefore simply weep for the dead, but for such as are
dead in their sins: these be worthy of lamentations and

κολάζοντος ἐπαξίως. Vide etiam Johannis Metropolitani vota ad Christum,
pro salute Platonis et Plutarchi: pag. 32. edit. Anglican.

Kai οὗτος πᾶσαν τὴν ζωὴν εἰκῆ κατεκόπη, οὐδὲ play ἡμέραν ἔζησεν
ἑαυτῷ, ἀλλὰ τῇ τρυφῇ, τῇ ἀσελγείᾳ, τῇ πλεονεξίᾳ, τῇ ἁμαρτία, τῷ διαβόλῳ.
Τοῦτον οὖν οὐ θρηνήσομεν, εἰπὲ μοι; οὐ πειρασόμεθα τῶν κινδύνων
ἐξαρπάσαι ; (the Latin edition rendereth this, not very faithfully, Hoc igitur
non plorabimus, dic, oro? non tentabimus nos ab his periculis eripere?) ἔστι
yap, ἔστιν, ἔαν θέλωμεν, κούφην αὐτῷ γενέσθαι τὴν κόλασιν. ἂν οὖν
εὐχὰς ὑπὲρ αὐτοῦ ποιῶμεν συνεχεῖς, ἂν ἐλεημοσύνην διδῶμεν. κἂν ἐκεῖ-
νος ἀνάξιος ἡ ἡμᾶς ὁ Θεὸς δυσωπήσεται. Chrysost. in Act. hom. 21. tom, 9.
pag. 174.

* Πολλοὶ καὶ ἐκ τῶν ὑφ᾽ ἑτέρων Ov αὐτοὺς γεγενημένων ἐλεημοσυνῶν
ἀπώναντο. εἰ γὰρ καὶ μὴ τελεὸν, GAN ὅμως παραμυθίαν edpdy τινα.
Ibid.

Υ Ῥοῦτο οὖν γίνεται, ἵνα Kv αὐτοὶ μὴ ὦμεν ἐνάρετοι, σπουδάζωμεν
ἑταίρους καὶ φίλους ἐναρέτους ἔχειν, καὶ γυναῖκα καὶ υἱὸν, ὡς καρπούμενοι
τι καὶ δι αὐτῶν. μικρὸν μὲν καρπούμενοι, καρπούμενοι δὲ ὕμως.
Ibid.

* Μὴ τοίνυν ἁπλῶς κλαίωμεν τοὺς ἀποθανόντας, ἀλλὰ τοὺς ἐν ἁμαρ-
τίαις. οὗτοι θρηνῶν ἄξιοι, οὗτοι κοπετῶν καὶ δακρύων. ποία γὰρ ἐλπὶς,
εἰπέ μοι, μετὰ ἁμαρτημάτων ἀπελθεῖν, ἔνθα οὐκ ἐστιν ἁμαρτήματα ἀπο-
δύσασθαι: εὥς μὲν γὰρ ἧσαν ἐνταῦθα, ἴσως ἦν προσδοκία πολλὴ, OTe με-
ταβαλοῦνται, ὅτι βελτίους ἔσονται. ἂν δὲ ἀπέλθωσιν εἰς τὸν ἄδην, ἔνθα
οὐκ ἔστιν ἀπὸ μετανοίας κερδᾶναί τι (“Ev γὰρ τῷ ἄδῃ, φησὶ, τὶς ἐξομο-
λογήσεταὶ σοι:) πῶς οὐ θρήνων ἄξιοι; Id. in epist. ad Philipp. hom. 3. op.
tom. 11. pag. 216.

MADE BY A JESUIT IN IRELAND. O49

bewailings and tears. For what hope is there, tell me,
for men to depart with their sins, where they cannot put
off their sins? for as long as they were here, there was
peradventure great expectation that they would be al-
tered, that they would be bettered; but, ‘‘ being gone unto
hell, where there is no gaining of any thing by repent-
ance, for in hell, saith he, who shall confess unto thee ?
how are they not worthy of lamentations?” Let* us there-
fore weep for such, let us succour them to our power, let
us find out some help for them, little indeed, but yet such
as may relieve them. How and after what manner? both
praying ourselves, and entreating others to make prayers
for them, and giving continually unto the poor for them ;
for this thing bringeth some consolation.”

The like doctrine is delivered by Andrew”, archbishop of
Crete, in his sermon Of the life of man, and of the dead ;
and by John Damascene, or whosoever else was author of
the book ascribed unto him, concerning them that are de-
parted in the faith: where three notable tales are told, of
the benefit that even infidels and idolaters themselves
should receive by such prayers as these. One, touching
the soul of the emperor Trajan, delivered from hell by the
prayers of pope Gregory: of the truth whereof lest any
man should make question, he aflirmeth very roundly, that
no less than “ thee whole east and west will witness that
this is true and uncontrolable.” And indeed in the east
this fable seemeth first to have risen; where it obtained
such credit, that the Grecians to this day do still use this
form of prayer: “" As‘ thou didst loose Trajan from pun-

ἃ Κλαίωμεν οὖν τούτους, βοηθῶμεν αὐτοῖς κατὰ δύναμιν, ἐπινοήσω-
μεν αὐτοῖς τινα βοήθειαν, μικρὰν μὲν, βοηθεῖν δὲ ὅμως δυναμένην. πῶς
καὶ τίνι τρόπω; αὐτοί TE εὐχόμενοι, καὶ ἑτέρους παρακαλοῦντες εὐχὰς
ὑπὲρ αὐτῶν ποιεῖσθαι, πένησιν ὑπὲρ αὐτῶν διδόντες συνεχῶς" ἔχει τινὰ
τὸ πραγμα παράμυθίαν. Ibid.

b Andr. Hierosolymitan. εἰς τὸν ἀνθρώπινον βίον, καὶ εἰς κοιμηθέντας
pag. 69, 70. edit. Meursii.

4 Ὡς ἔλυσας τῆς μάστιγος 'Ῥραιανὸν dv ἐκτενοῦς ἐντεύξεως τοῦ δούλου
σου Τρηγορίου τοῦ Διαλόγου, ἐπάκουσον καὶ ἡμῶν δεομένων gov, Eucho-
log. Grac, cap. 19. ut citat Meursius: vel 96, ut Baronius, ann. 604, sec, 44.

250 AN ANSWER TO A CHALLENGE

ishment, by the earnest intercession of thy servant Gregory
the dialogue-writer, hear us likewise who pray unto
thee.” And therefore to them doth Hugo Etherianus
thus appeal, for justifying the truth of this narration:
** Do* not, I pray you, say in your hearts, that this is false
or feigned. Inquire if you please of the Grecians: the
whole Greek Church surely doth testify these things.”
He might, if he had pleased, being an Italian himself, have
inquired nearer home of the Romans, among whom this
feat was reported to have been acted ; rather than among
the Grecians, who were strangers to the business. But
the Romans, as we understand by Johannes! Diaconus in
the life of St. Gregory, found no such matter among their
records; and when they had notice given them thereof
out of the legends of the Church of England, for from
thence received they the news of this and some other such
strange acts reported to have been done by St. Gregory
among themselves ; they were not very hasty to believe it :
because they could hardly be persuaded that St. Gregory,
who had taught them, that ‘ infidels! and wicked men,
departed out of this life, were no more to be prayed for
than the devil and his angels, which were appointed unto
everlasting punishment,” should in his practice be found
to be so much different from his judgment.

The second tale toucheth upon the very times of the
apostles: wherein the apostless Thecla" is said to have
prayed for Falconilla, the daughter of Tryphazna, whom
St. Paul saluteth', “ a‘ Gentile and an idolatress, altoge-

quanquam in euchologio impresso Venetiis ann. 1600. nusquam invenerim. ut
suspicio sit a Romanis censoribus inde fuisse sublata.

€ Nolite, queso, dicere in cordibus vestris, falsum hoc aut fictum esse. Que-
rite, si placet, apud Grecos: Greca certe omnis testatur hec Ecclesia. Hug.
Etherian. de regressu animar. ab inferis, cap. 15.

f Jo. Diacon. vit. Gregor. lib. 2. cap. 44.

£ Gregor. moral. in Job, lib. 34. cap. 19. op. tom. 1. pag. 11383. quod pene ad
verbum descriptum etiam habetur lib. 4. dialogor. cap. 44. tom. 2. pag.
452.

h τῆς μακαρίας Θέκλης τῆς ἀποστόλου Kai μάρτυρος. Basil. Seleuc. in
ipso initio commentarii de vita Thecle.

i Rom. chap. 16. ver. 12.

k Σκόπει δὲ πάλιν, ὑπέρ τινος ἡ αἴτησις, OTL ὑπὲρ ἑλληνίδος, εἰδω-

MADE BY A JESUIT IN IRELAND. ra |

ther profane, and a servitor of another god,” to this ef-
fect: “ΟἹ God, Son of the true God, grant unto Try-
phena according to thy will, that her daughter may live
with thee time without end ;” or, as Basil bishop of Seleu-
cia doth express it, “ Grant™ unto thy servant 'Tryphena,
that her desire may be fulfilled concerning her daughter:
her desire therein being this, that her soul may be num-
bered among the souls of those that have already believed
in thee, and may enjoy the life and pleasure that is in pa-
radise.”

The third tale he produceth out of Palladius his histo-
rical book written unto Lausus; although neither in the
Greek set out by Meursius and Fronto Duceus, nor in the
three several Latin editions, of that history published be-
fore, there be any such thing to be found; touching a dead
man’s skull, that should have uttered this speech unto
Macarius the great Egyptian anchorite: “ When" thou
dost offer up thy prayers for the dead, then do we feel
some little consolation.” A brainless answer you may well
conceive it to be, that must be thought to have proceeded
from a dry skull lying by the highway side: but, as brain-
less as it is, it hath not a little troubled the quick heads of
our Romish divines, and put many an odd crotchet into
their nimble brains. Renatus Laurentius telleth us, that
ἐς without® all doubt it was an angel that did speak in this
skull.” And “ I? say,” quoth Alphonsus Mendoza, “ that
this head, which lay in the way, was not the head of one

λολατριδὸς τε, καὶ πάμπαν aviepov καὶ ἀλλοτρίου κυρίου ipyarwoc.
Damascen.

1 Θεὲ, vie Θεοῦ ἀψευδοῦς, δὸς Τρυφαίνῃ κατὰ τὸ σὸν θέλημα, ὥστε τὴν
αὐτῆς θυγατέρα τὸν αἰώνον ζῇν παρά σοι χρόνον. Simeon Metaphrast.
in vita Thecle.

m Δὸς καὶ τῇ δούλῃ σου Tpugaivy τὸν ἐπὶ τῇ θυγατρὶ πληρωθῆναι
πόθον. πόθος δὲ αὐτῇ τό τὴν ἐκείνης ψυχὴν ταῖς τῶν ἤδη σοὶ πεπιστευ-
κότων ἐναριθμηθῆναι ψυχαῖς, καὶ της ἐν παραδείσῳ διαίτης καὶ τρυφῆς
ἀπολαύειν. Basil. Seleuc. lib. 1. de vita Thecle.

n Ὅτε ὑπὲρ τῶν νεκρῶν τὰς δεήσεις προσφέρεις, τό TE παραμυθίας μι-
κρὰς αἰσθανόμεθα. Damase.

© Non dubium est quin fuerit angelus, qui in cranio loqueretur. Renat.
Laurent. annotat. in Tertullian. de anima, cap. 33.

P Ad rem itaque dico, caput illud, quod, ut habetur in 1), Damasceno, in via

"252 AN ANSWER TO A CHALLENGE

that was damned; but of a just man remaining in purga-
tory: for Damascene doth not say in that sermon, that it
was the head of a Gentile, as it may there be seen.” And
true it is indeed, he neither saith that it was so, neither
yet that it was not so: but the Grecians generally relate
the matter thus; that “ Macarius‘ did hear this from the
skull of one that had been a priest of idols, which he
found lying in the wilderness, that, by his prayers, such as
were with him in punishment received a little ease of
their torment, whensoever it fell out that he made the
same for them.” And among the Latins, Thomas Aqui-
nas, and other of the schoolmen take this for granted ;
because they found in the lives of the fathers, that the
speech which the dead sku!l used was this, ‘‘ I" was a
priest of the Gentiles,” so John the Roman subdeacon
translateth it; or, as Ruffinus is supposed to have ren-
dered it, ‘Iwas the chief of the priests of the idols,
which dwelt in this place; and thou art abbot Macarius,
that art filled with the Spirit of God. At whatsoever hour
therefore thou takest pity of them that are iu torments,
and prayest for them, they then feel some consolation.”
Well, saith Mendoza then, “ ifs St. Thomas, relating this
history out of the lives of the fathers, doth say that this
was the head of a Gentile, he himself is bound to untie
this knot.” And so he doth; resolving the matter thus,
thatt the damned get no true ease by the prayers made for
them; but such a fantastical kind of joy only as the devils

jacebat, non fuisse hominis damnati, sed justi existentis in purgatorio: nam Da-
mascenus non dicit in illo sermone, quod fuerit hominis Gentilis, ut ibi patet.
Alphons. Mendoz. controv. theolog. quest. 6. scholast. sec. 5.

4 Παρὰ κρανίου ἐν τῇ ἐρήμῳ κειμένου ἱερέως τῶν εἰδώλων γεγονότος,
τοῦτο ἀκήκοε, ταῖς προσευχαῖς αὐτοῦ μικρὸν τοὺς ἐν τῇ κολάσει αὐτοῦ
ἀνίεσθαι τῆς βασάνου, bray τύχοι ταύτας ποιξισθαι ὑπὲρ αὐτῶν. Menez.
Gree. Januar. 19.

τ Vit. patrum, edit. Lugdun. ann. 1515. fol. 105. col. 3, 4. et fol. 143. col. 1,
2. et edit. Antverp. ann. 1615. pag. 526, et 656.

> Quod si D. Tho. hanc historiam referens ex vitis patrum, dicit fuisse caput
Gentilis, ipse nodum hune tenetur enodare. Alphons. Mendoz. ut supr.

τ Thom. Aquin. in lib. 4. sentent. distinct. 45. queest. 2. artic. 2, ad 4. et Du-
rand. in eand, quiest. num, 15.

MADE BY A JESUIT IN IRELAND. 953

are said to have, when they have seduced and deceived
any man. ‘ But" peradventure,” saith cardinal Bellarmine
for the upshot, “ the things which are brought touching
that skull, might better be rejected as false and apocry-
phal.” And Stephen Durant, more peremptorily: ‘‘ The*
things which are told of Trajan and Falconilla, delivered
out of hell by the prayers of St. Gregory and Thecla, and
of the dry skull spoken to by Macarius, be feigned and
commentitious.”

Which last answer, though it be the truest of allthe rest,
yet is it not to be doubted for all that, but that the general
credit which these fables obtained, together with the
countenance which the opinion of the Origenists did re-
ceive from Didymus, Euagrius, Gregory Nyssen, if he be
not corrupted, and other doctors, inclined the minds of
men very much to apply the common use of praying for
the dead unto this wrong end, of hoping to relieve the
damned thereby. St. Aueustine doth shew, that in his
time not only some’, but exceeding many also, did out of
an humane affection take compassion of the eternal pains
of the damned; and would not_believe that they should
never have an end. And notwithstanding this error was
publicly condemned afterwards in the Origenists by the
fifth general council held at Constantinople, yet, by idle
and voluptuous persons was it still greedily embraced, as
Climacus? complaineth; and ‘ even* now also,” saith St.
Gregory, “ there be some, who therefore neglect to put

ἃ At fortasse melius rejicerentur, ut falsa et apocrypha, qua afferuntur de illo
eranio. Bellarmin. de purgator. lib. 2. cap. 18.

* Quare quod de Trajano et Falconilla (quos liberatos ex inferno orationibus
S. Gregorii et Thecle, ex Damasceno, et quibusdam aliis, vulgo fertur) ; que
item de cranio arido interrogato a Macario, ex historia Palladii ad Lausum refe-
runtur; ficta et commentitia sunt. Steph. Durant. de ritib. Eccles. lib. 2. cap.
48. sec. 12.

y Frustra itaque nonnulli, imo quamplurimi, zternam damnatorum poenam,
et cruciatus sine intermissione perpetuos, humano miserentur affectu; atque ita
futurum esse non credunt. Augustin. enchirid. ad Laurent. cap. 112.

z Johann. Climac. in fine 5. gradus scale sue.

ἃ Sunt enim nunc etiam, qui idcirco peccatis suis ponere finem negligunt, quia
habere quandoque finem futura super se judicia suspicantur, Gregor, moral.
in Job, lib, 34. cap. 19, op. tom. 1. pag. 11382.

954 AN ANSWER TO A CHALLENGE

an end unto their sins, because they imagine that the
judgments which are to come upon them shall sometime
have an end.” Yea, of late days this opinion was main-
tained by the Porretanians, as Thomas calleth them, and
some of the canonists’, the one following therein Gilbert
Porreta bishop of Poictiers, in his book of theological
questions; the other, John Semeca, in his gloss upon
Gratian; that, by the prayers and suffrages of the living,
the pains of some of the damned were continually dimi-
nished, in such manner as infinite proportionable parts
may be taken from a line, without ever coming unto an
end of the division: which was in effect to take from them
at the last all pain of sense, or sense of pain. For, as
Thomas* observeth it rightly, and Durand‘ after him, “ in
the division of a line, at last we must come unto that which
is not sensible, considering, that a sensible body cannot
be divided infinitely ; and so it would follow, that, after
many suffrages, the pain remaining should not be sen-
sible, and consequently should be no pain at all.”

Neither is it to be forgotten, that the invention of All-
souls’ day, of which you may read, if you please, Polydore
Virgil, in his sixth book of the inventors of things, and
the ninth chapter, that solemn day, I say, wherein our
Romanists most devoutly perform all their superstitious
observances for the dead, was occasioned at the first by
the apprehension of this same erroneous conceit, that the
souls of the damned might not only be eased, but fully
also delivered, by the alms and prayers of the living. ‘The
whole narration of the business is thus laid down by
Sigebertus Gemblacensis in his chronicle, at the year of
our Lord nine hundred and _ ninety-eight: ‘‘ This‘ time,”

b Gloss. in Gratian. caus. 18. quest. 2. cap. 23. Tempus. Durand. in lib. 4.
sent. dist. 45. quest. 2. num. 7. Hee est sententia aliquorum juristarum.

© Quia in divisione line tandem pervenitur ad hoc quod non est sensibile :
corpus enim sensibile non est infinitum divisibile. Et sic sequeretur, quod post
multa suffragia poena remanens propter sui parvitatem non sentiretur ; et ita
non esset poena. Thom. in 4. sentent. dist. 45. quest. 2. art. 2.

4 Durand. in. 4. d. 45. quest. 2. num. 8.

© Hoc tempore quidam religiosus ab Hierosolymis rediens, in Sicilia reclusi
cujusdam humanitate aliquandiu recreatus, didicit ab eo inter cetera, quod in

MADE BY A JESUIT IN IRELAND. 255

saith he, “a certain religious man returning from Jeru-
salem, being entertained for a while in Sicily by the cour-
tesy of acertain anchorite, learned from him, among other
matters, that there were places near unto them that used
to cast up burning flames, which by the inhabitants were
called the Pots of Vulcan, wherein the souls of the re-
probate, according to the quality of their deserts, did suf-
fer diverse punishments; the devils being there deputed
for the execution thereof: whose voices, angers and ter-
rors, and sometimes howlings also, he said he often heard ;
as lamenting that the souls of the damned were taken out
of their hands by the alms and prayers of the faithful;
and more at this time by the prayers of the monks of
Cluny, who prayed without ceasing for the rest of those
that were deceased. ‘The abbot Odilo, having understood
this by him, appointed throughout all the monasteries under
his subjection, that, as upon the first day of November the
solemnity of all the saints is observed, so upon the day
following, the memorial of all that rested in Christ should
be celebrated. Which rite, passing into many other
Churches, made the memory of the faithful deceased to be
solemnized.”

For the elect, this form of prayer was wont to be used
in: the Roman: Church: “Οἵ God, unto whom alone is
known the number of the elect that are to be placed in

illa vicinia essent loca eructantia flammarum incendia, qu loca vocantur ab
incolis Ollz Vulcani, in quibus animz reproborum luant diyersa pro meritorum
qualitate supplicia; ad ea exequenda deputatis ibi damonibus: quorum se cre-
bro voces, iras, et terrores, sepe etiam ejulatus audisse dicebat, plangentium
quod anime damnatorum eriperentur de manibus eorum per eleemosynas et
preces fidelium; et hoc tempore magis per orationes Cluniacensium, orantium
indefesse pro defunctorum requie. Hoc per ipsum abbas Odilo comperto, con-
stituit per omnia monasteria sibi subjecta, ut, sicut primo die Novembris solem-
nitas omnium sanctorum agitur, ita sequenti die memoria omnium in Christo
quiescentium celebretur. Qui ritus, ad multas Ecclesias transiens, fidelium de-
functorum memoriam solemnizari fecit. Sigebert. chron. ann. 998.

f Deus, cui soli cognitus est numerus electorum in superna felicitate locan-
dorum, tribue, quesumus, ut universorum, quos in oratione commendatos sus-
cepimus, vel omnium fidelium nomina, beate preedestinationis liber asscripta re-
tineat. Gregor. oper. tom.
col. 1190. missal. Roman. edit. Paris. ann. 1529, inter orationes communes.

5. col. 226. Alcuin. lib. sacramentor. cap. 18. oper.

256 AN ANSWER TO A CHALLENGE

the supernal bliss; grant, we beseech thee, that the book
of blessed predestination may retain the names of all those
whom we have undertaken to recommend in our prayer,
or of all the faithful that are written therein.” And to
pray, that the names of all those that are written in the
book of God’s election, should still be retained therein,
may be somewhat tolerable; considering, as the divines of
that side have informed us, that those things may be
prayed for, which we know most certainly will come to
pass. But hardly, I think, shall you find in any ritual a
form of prayer answerable to this of the monks of Cluny
for the reprobate: unless it be that whereby St. Francis is
said to have obtained, that friar Elias should be made ex*
prescito predestinatus, an elect of a reprobate. Yet? it
seemeth that some were not very well pleased, that what was
done so seldom by St. Francis, the angel of the friars, and
that for a reprobate yet living, should be so usually practised
by the followers of St. Odilo the archangel of the monks,
for reprobates that were dead; and therefore, in the com-
mon editions of Sigebert’s chronicle, they have clean struck
out the word damnatorum, and instead of reproborum
chopt in defunctorum; which depravation may be de-
tected, as well by the sincere edition of Sigebert, pub-
lished by Aubertus Mirzeus out of the manuscript of Gem-
blac abbay, which is thought to be the original copy of
Sigebert himself, as by the comparing of him with Petrus
Damiani in the life of Odilo, whence this whole narration
was by him borrowed. For there also do we read, that
in those flaming places “ the! souls of the reprobate, ac-

5. Raphael Volaterran. commentar. Urban. lib. 21.

h So Alanus de rupe would fain persuade fools, quod reprobi et presciti per
devotionem rosarii vitam zternam assequantur: that very reprobates by the de-
vout use of the rosary might obtain everlastlng life. But the friars of his own
order were so much ashamed thereof, that in the revival of his work of the ro-
sary, set out by Coppenstein, and printed at Mentz, anno 1624. they have quite
cut it off and extinguished it.

i Bonaventur. in prologo vite Francisci. Bernardin. de Busto, rosar. tom. 2.
serm. 27. part. 2.

Fulbert. Carnotens. epist. 66.

! Tn quibus etiam locis anime reproborum diversa luunt pro meritorum qua-

litate tormenta. Petr, Damian. in vit. Odil, tomo 1. Surii, Januar. 1,

MADE BY A JESUIT IN IRELAND. mod

cording to the quality of their deserts, did suffer divers
torments :” and that the devils did complain, ‘‘ that™ by
the alms and prayers of Odilo and others, the souls of the
damned were taken out of their hands.”

By these things we may see what we are to judge of
that which our adversaries press so much against us out
of Epiphanius: that he ‘‘ nameth” an obscure fellow, one
Aerius, to be the first author of this heresy, that prayers
and sacrifice profiteth not the departed in Christ.” For
neither doth Epiphanius name this to be an heresy; nei-
ther doth it appear that himself did hold, that prayers and
oblations bring such profit to the dead as these men dream
they do. He is much deceive, who thinketh every thing
that Epiphanius findeth fault withal in heretics is es-
teemed by him to be an heresy, seeing heresy cannot be
but in matters of faith ; and the course which Epiphanius
taketh in that work is not only to declare, in what special
points of faith heretics did dissent from the Catholic doc-
trine; but in what particular observances also they re-
fused to follow the received customs and ordinances of the
Church. Therefore at the end of the whole work he
setteth down a brief, first? of the faith, and then of the
ordinances and observances of the Church; and among
the particulars of the latter kind he rehearseth this:
‘* For? the dead, they make commemorations by name, per-
forming (or, when they do perform) their prayers, and
divine service, and dispensation of the mysteries ;” and
disputing against Aerius touching the point itself, he doth

™ Quod orationibus et eleemosynis quorundam, adversus eos infoederabiliter
concertantium, frequenter ex eorum manibus eriperentur anima: damnatorum.
Inter cetera de Cluniacensium ccetu permaximam et eorum abbate querimoniam
faciunt, quia quam spe per eos sui juris vernaculos perdunt. Ibid.

" Allen, of purgatory and prayer for the dead, book 2. chap. 14.

ο Καὶ ἃ μὲν περὶ πίστεως ἔχει αὕτη ἡ μόνη καθολικὴ ἐκκλησία, &e.
συντόμως ἔφημεν. περί τε πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ὑμοουσι-
ότητος, καὶ περὶ τῆς ἐνσάρκου χριστοῦ καὶ τελείας παρουσίας, καὶ ἄλλων
μερῶν τῆς πίστεως. Ἱϊερὶ θεσμῶν δὲ τῆς αὐτῆς ἐν ὀλίγῳ μέν μοι ἐστὶ
πάλιν ἀνάγκη τοῦ παραθέσθαι τῶν αὐτῶν θεσμῶν ἀπὸ μέρους τὸ εἶδος.
Epiphan. in fine Panarii, Op. tom. 1. pag. 1105.

P’Emi δὲ τῶν τελευτησάντων, ἐξ ὀνόματος τὰς μνήμας ποιοῦνται,
προσευχὰς τελοῦντες καὶ λατρείας καὶ οἰκονομίας. Ibid. pag. 1100.

VOL. III, 5

258 AN ANSWER TO A CHALLENGE

not at all charge him with forsaking the doctrine of the
Scriptures, or the faith of the Catholic Church concerning
the state of those that are departed out of this life; but
with rejecting the order observed by the Church in her
commemorations of the dead; which being an ancient in-
stitution, brought in upon wonderful good considerations,
as he maintaineth, should not by this humorous heretic
have been thus condemned: “ The? Church,” saith he,
doth necessarily perform this, having received it by tra-
dition from the fathers; and who may dissolve the ordi-
nance of his mother, or the law of his father ?” and again:
“Οὐ mother the Church hath ordinances settled in her,
which are inviolable, and may not be broken. Seeing
then there are ordinances established in the Church, and
they are well, and all things are admirably done: this se-
ducer is again refuted.”

For the further opening hereof, it will not be amiss to
consider both of the objection of Aerius, and of the an-
swer of Epiphanius. Thus did Aerius argue against the
practice of the Church: ‘“‘ Fors what reason do you com-
memorate after death the names of those that are de-
parted? He that is alive prayeth, or maketh dispensa-
tion (of the mysteries): what shall the dead be profited
hereby? And if the prayer of those here do altogether
profit them that be there, then let no body be godly, let
no man do good; but let him procure some friends, by
what means it pleaseth him, either persuading them by

4 ᾿Αναγκαίως ἡ ἐκκλησία τοῦτο ἐπιτελεῖ, παράδοσιν λαβοῦσα παρὰ
πατέρων" τὶς δὲ δυνήσεται θεσμὸν μητρὸς καταλύειν, ἢ νόμον πατρός ;
Id. heres. 75. pag. 912.

ro ἡ δὲ μήτηρ ἡμῶν ἡ ἐκκλησία εἶχε θεσμοὺς ἐν αὐτῇ κειμένους, ἀλύτους,
μὴ δυναμένους καταλυθῆναι. Τεταγμένων τοίνυν τῶν ἐν τῇ ἐκκλησίᾳ
θεσμῶν, καὶ καλῶς ἐχόντων, καὶ τῶν πάντων θαυμασίως γενομένων, ἐλή-
λεκται πάλιν καὶ οὗτος ὁ πλάνος. Ibid.

S Tine τῷ λόγῳ μετὰ θάνατον ὀνομάζετε ὀνόματα τεθνεώτων; εὔχεται
γὰρ ὁ ζῶν ἢ οἰκονομίαν ἐποίησε, τί ὠφεληθήσεται ὁ τεθνεὼς ; εἰ δὲ ὕλως
εὐχὴ τῶν ἐνταῦθα τοὺς ἐκεῖσε ὥνησεν, ἄρα γοῦν μηδεὶς εὐσεβείτω μηδὲ
ἀγαθοποιείτω, ἀλλὰ κτησάσθω φίλους τινὰς, Ov οὗ βούλεται τρόπον, ἤτοι
χρήμασι πείσας, ἤτοι φίλους ἀξιώσας ἐν τῇ τελευτῇ, καὶ εὐχέσθωσαν περὶ
αὐτοῦ, ἵνα μή τι ἐκεῖ πάθῃ, μηδὲ τὰ ὑπ’ αὐτοῦ γενόμενα τῶν ἀνηκέστων
ἁμαρτημάτων ἐκζητηθῇ. Aerius, apud Epiphan. Ib. pag. 908.

MADE BY A JESUIT IN IRELAND. 259

money, or entreating friends at his death; and let them
pray for him that he may suffer nothing there, and that
those inexpiable sins, which he hath committed, may not be
required at his hands.” This was Aerius his argumenta-
tion: which would have been of force indeed, if the whole
Church had held, as many did, that the judgment after
death was suspended until the general resurrection, and
that in the mean time the sins of the dead might be taken
away by the suffrages of the living. But he should have
considered, as Stephanus Gobarus, whe was as great an
heretic as himself, did, that the doctors were not agreed
upon the point: some of them maintaining, “ that‘ the
soul of every one that departed out of this life received
very great profit by the prayers and oblations and alms
that were performed for him; and others on the contrary
side, that it was not so;” and that it was a foolish part of
him to confound the private opinion of some, with the
common faith of the universal Church. ‘That he reproved
this particular error, which seemeth to have gotten head
in his time, as being most plausible to the multitude, and
very pleasing unto the looser sort of Christians, therein he
did well: but that thereupon he condemned the general
practice of the Church, which had no dependance upon
that erroneous conceit, therein he did like unto himself,
headily and perversely. For the Church, in her comme-
morations and prayers for the dead, had no relation at all
unto those that had led their lives lewdly and dissolutely ;
as appeareth plainly, both by the author" of the Ecclesi-
astical Hierarchy, and by divers other evidences before
alleged; but unto those that did end their lives in such a
godly manner, as gave pregnant hope unto the living that
their souls were at rest with God; and to such as these
alone did it wish the accomplishment of that which re-

t Ὅτι παντὸς τεθνεῶτος ψυχὴ ὠφελεῖται μέγιστα διὰ τῶν ὑπὲρ αὐτοῦ
ἐπιτελομένων εὐχῶν, καὶ προσφορῶν, καὶ ἐλεημοσυνῶν καὶ ἐκ τοῦ ἀντικει-
μένου, ὅτι οὐχ᾽ οὕτω. Gobar. in Photii bibliotheca, vol. 232.

υ Kai γὰρ οὐδὲ τοῦτο Kowdy ἐστι τοῖς ἱεροῖς τε Kai ἀνιέροις. Dionys.
eccles. hierarch. cap. 7. init. Et postea: Διὸ τοῖς ἀνιέροις οὐκ ἐπεύχεται
ταῦτα κεκοιμημένοις.

[4]

S “#

260 AN ANSWER TO A CHALLENGE

mained of their redemption; to wit, their public justifi-
cation and solemn acquittal at the last day, and their per-
fect consummation of bliss, both in body and soul, in the
kingdom of heaven for ever after: not that the event of
these things was conceived to be any ways doubtful ; for
we have been told that things may be prayed for, the
event whereof is known to be most certain: but because
the commemoration thereof was thought to serve for spe-
cial use, not only in regard of the manifestation of the af-
fection of the living toward the dead (he that prayed, as
Dionysius noteth, “ desiring’ other men’s gifts as if they
were his own graces”); but also in respect of the consola-
tion and instruction which the living might receive there-
by ; as Epiphanius in his answer toAerius, doth more par-
ticularly declare.

The objection of Aerius was this: the commemorations
and prayers used in the Church bring no profit to the
dead ; therefore, as an unprofitable thing, they are to be
rejected. To this doth Epiphanius thus frame his answer :
‘** As* for the reciting of the names of those that are de-
ceased, what can be better than this? what more commo-
dious, and more admirable? that such as are present do
believe, that they who are departed do live, and are not
extinguished, but are still being and living with the Lord:
and that this most pious preaching might be declared, that
they, who pray for their brethren, have hope of them as
being in a peregrination.” Which is as much in effect as
if he had denied Aerius his consequence ; and answered
him, that, although the dead were not profited by this
action, yet it did not therefore follow that it should be
condemned as altogether unprofitable, because it had a

“ ἐπὶ τὸ θεομίμητον ἀγαθοειδῶς ἐκτυπούμενος, Kai τὰς ἑτέρων δωρεὰς
ὡς οἰκείας ἐξαιτῶν χάριτας. Id. ibid,

χ Περὶ τοῦ ὀνόματα λέγειν τῶν τελευτησάντων, τὶ ἂν εἴη τούτου προυρ-
γιαίτερον; τί τούτου καιριώτερον καὶ θαυμασιώτερον ; πιστεύειν μὲν τοὺς
παρόντας, ὅτι οἱ ἀπελθόντες ζῶσι, καὶ ἐν ἀνυπαρξίᾳ οὐκ εἰσὶν, ἀλλὰ εἰσὶ
καὶ ζῶσι παρὰ τῷ δεσπότῃ, καὶ ὕπως ἂν τὸ σεμνότατον κήρυγμα διηγή-
σοιτο, ὡς ἐλπίς ἐστιν ὑπὲρ ἀδελφῶν εὐχομένοις ὡς ἐν ἀποδημίᾳ τυγχα-
γόντων. Epiphan. heres. 75. pag. 911.

MADE BY A JESUIT IN IRELAND.. 9201]

singular use otherwise: namely to testify the faith and the
hope of the living concerning the dead: the faith, in
** declaring’ them to be alive,” for so doth Dionysius also
expound the Church’s intention in her public nomination
of the dead, “ and, as divinity teacheth, not mortified, but
translated from death unto a most divine life ;” the hone,
in that they signified hereby, that they accounted their
brethren to have departed from them no otherwise than
as if they had been in a journey, with expectation to meet
them afterward: and by this means made a difference be-
twixt themselves and “ others’ which had no hope.” Then
doth Epiphanius proceed further in answering the same
objection, after this manner: “ The* prayer also which
is made for them doth profit, although it do not cut off all
their sins: yet, forasmuch as whilst we are in the world, we
oftentimes slip both unwillingly and with our will, it serv-
eth to signify that which is more perfect. For we make
a memorial both for the just and for sinners: for sinners,
entreating the mercy of God; for the just, both the fa-
thers and patriarchs, the prophets, and apostles, and evan-
gelists, and martyrs, and confessors, bishops also and ancho-
rites, and the whole order, that we may sever our Lord
Jesus Christ from the rank of all other men, by the ho-
nour that we do unto him, and that we may yield worship
unto him.” Which, as far as I apprehend him, is no more
than if he had thus replied unto Aerius. Although the

Y τοὺς δὲ we ζώντας ἀνακηρύττουσα, Kai we ἡ Θεολογία φησὶν, οὐ νεκ-
ρωθέντας, ἀλλ᾽ εἰς θειοτάτην ζωὴν ἐκ θανάτου μεταφοιτήσαντας. Dionys.
eccles. hierarch. cap. 3. Οἱ γὰρ θεῷ πεπιστευκότες, ἐὰν καὶ κοιμησθῶσιν,
οὐκ εἰσὶ νεκροὶ. Clem. constitut. apost. lib. 6. cap. 29.

2 1 Thess. chap. 4. ver. 18.

8 ’Oderet δὲ Kai ἡ ὑπὲρ αὐτῶν γινομένη εὐχὴ, EL καὶ τὰ ὅλα TOY αἰτια-
μάτων μὴ ἀποκόπτοι: ἀλλ᾽ οὖν γε διὰ τὸ πολλάκις ἐν κύσμῳ ἡμᾶς ὄντας
σφάλλεσθαι ἀκουσίως τε καὶ ἑκουσίως, ἵνα τὸ ἐντελέστερον σημανθῆ. καὶ
γὰρ [ὑπὲρ] δικαίων ποιούμεθα τὴν μνήμην, καὶ ὑπὲρ ἁμαρτωλῶν: ὑπὲρ
μὲν ἁμαρτωλῶν, ὑπὲρ ἐλέους θεοῦ θεόμενοι. ([. δεόμενοι.) ὑπὲρ δὲ δικαίων,
καὶ πατέρων καὶ πατριάρχων, προφητῶν, καὶ ἀποστόλων, καὶ εὐαγγελισ-
τῶν, καὶ μαρτύρων, καὶ ὁμολογητῶν, ἐπισκόπων τε καὶ ἀναχωρητῶν, καὶ
παντὸς τοῦ τάγματος, ἵνα τὸν κύριον ᾿Ιησοῦν Χριστὸν ἀφορίσωμεν ἀπὸ
τὴς τῶν ἀνθρώπων τάξεως διὰ THE πρὸς αὐτὸν τιμῆς, καὶ σέβας αὐτῷ
ἀποδῶμεν, Epiphan. her. 75. pag. 911.

262 AN ANSWER TO A CHALLENGE

prayer that is made for the dead do not cut off all their
sins, which is the only thing that thou goest about to
prove, yet doth it profit notwithstanding for another pur-
pose: namely, to signify the supereminent perfection of
our Saviour Christ above the rest of the sons of men, who
are subject to manifold slips and falls, as long as they
live in this world.

For as well the righteous with their involuntary slips,
as sinners with their voluntary falls, do come within the
compass of these commemorations, wherein prayers are
made, both for sinners? that repent, and for righteous
persons that have no such need of repentance. For sin-
ners; that, being by their repentance recovered out of the
snare of the devil, they may find mercy of the Lord at the
last day, and be freed from the fire prepared for the devil
and his angels. For the righteous; that they may be re-
compensed in the resurrection of the just, and received into
the kingdom prepared for them from the foundation of the
world. Which kind of prayer, bemg made for the best
men that ever lived, even the patriarchs, prophets, apos-
tles, evangelists, and martyrs themselves, Christ only ex-
cepted, sheweth that the profit, which the Church in-
tended should be reaped therefrom, was not so much the
taking away the sins of the parties that were prayed for, as
the honouring of their Lord above them ; it being hereby
declared, “ that® our Lord is not to be compared unto
any man, though a man live in righteousness a thousand
times and more; for how should that be possible, consi-
dering that the one is God, and the other man (as the
praying to the one, and for the other, both discover): and
the one is in heaven, the other in earth, by reason of the re-
mains of the body yet resting in the earth,” until the day
of the resurrection, unto which all these prayers had spe-

b Luke, chap. 17. ver. 7.

©’ By ἐννοίᾳ ὄντες, OTe οὐκ ἔστιν ἐξεισούμενος ὁ κύριος τινὶ TOY ἀνθρώ-
πων κἄν τε μυρία καὶ ἐπέκεινα ἐν δικαιοσύνῃ ὑπάρχη ἕκαστος ἀνθρώπων.
πῶς γὰρ οἷόντε ein τοῦτο; ὁ μὲν γάρ ἐστι θεὸς, ὁ δὲ ἄνθρωπος. καὶ ὁ μὲν
ἐν οὐρανῷ, ὁ δὲ ἐπὶ τῆς γῆς διὰ τὰ ἐπὶ γῆς λείψανα. Epiph. contr, Aer.
her. 75. pag. 911.

MADE BY A JESUIT IN IRELAND. 263

cial reference. This do I conceive to be the right meaning
of Epiphanius his answer; as suiting best both with the
general intention of the Church, which he taketh upon
him to vindicate from the misconstruction of Aerius, and
with the application thereof unto his objection, and with
the known doctrine of Epiphanius, delivered by him else-
where in these terms: ‘“ After‘death there is no help to
be gotten, either by godliness or by repentance. For La-
zarus doth not go there unto the rich man, nor the rich
man unto Lazarus: neither doth Abraham send any of
his spoils, that the poor may be afterward made rich
thereby; neither doth the rich man obtain that which he
asketh, although he entreat merciful Abraham with instant
supplication. For the garners are sealed up, and the time is
fulfilled, and the combat is finished, and the lists are voided,
and the garlands are given: and such as have fought are
at rest, and such as have not obtained are gone forth, and
such as have not fought cannot now be present in time,
and such as have been overthrown in the lists are cast out ;
and all things are clearly finished, after that we are once
departed from hence.”

And for the general intention of the Church, beside
what already hath been at large declared of the times
past, let us a little compare the ancient practice of pray-
ing for the dead, maintained by Epiphanius, with the foot-
steps which remain thereof in the Kuchologe used by the
Grecians at this very day. For first, that the parties
prayed for are not supposed to be in any place of tor-
ment, appeareth by that speech which they apply to the
party deceased, even in the midst of the prayers which
they make for the forgiveness of his sins, and the resting

4 Οὔτε μὲν πορισμὸς εὐσεβείας, οὔτε μετανοίας, μετὰ θάνατον. ob yap
Λάζαρος ἀπέρχεται πρὸς τὸν πλούσιον ἐκεῖ, οὔτε ὁ πλούσιος πρὸς τὸν
Λάζαρον, οὔτε Αβραὰμ ἀποστέλλει σκύλων τὸν πένητα πλουτῆσαι ὕστερον,
οὔτε ὁ πλούσιος ὧν αἰτεῖται, καίπερ μετὰ ἱκεσίας τὸν ἐλεήμονα Ἀβραὰμ
παρακαλέσας" ἐσφράγισται γὰρ τὰ ταμιεῖα, καὶ πεπλήρωται ὁ χρόνος, καὶ
ὁ ἀγὼν ἐτελέσθη, καὶ ἐκενώθη τὸ σκάμμα, καὶ οἱ στέφανοι ἐδόθησαν, καὶ
ἀγωνισάμενοι ἀνεπάγησαν, καὶ ot μὴ φθάσαντες ἐξῆκαν, καὶ οἱ μὴ ἀγωνι-
σάμενοι οὐκέτι εὐπαροῦσι, καὶ οἱ ἐν τῷ σκάμματι ἡττηθέντες ἐξεβλήθησαν,
καὶ τὰ πάντα σαφῶς τετελείωται, μετὰ τὴν ἐντεῦθεν ἐκδημίαν, Id. contra
Cathar, heres. 59. pag. 502,

264 AN ANSWER TO A CHALLENGE

of his soul. ‘* Blessed* is the way wherein thou art going
to day, brother; for to thee is prepared a place of rest ;”
and by the prayer following: “ He‘ is from hence de-
parted breathless, thither, where there is the reward of his
works; thither, where there is the joy ofall the saints: with
whom rest thou this deceased person, O God, of thy
mercy and loving kindness.” Secondly, that they make
these prayers as well for the righteous as for sinners; this
orison, among others, doth demonstrate: “ The® faithful
which have left this life holily, and removed to thee their
Lord, receive benignly, giving them rest out of thy tender
mercy.” ‘Thirdly, that in these prayers they aim at those
ends expressed by Epiphanius, as well the testifying their
belief of the peregrination of their brethren and their liv-
ing with the Lord, as the putting a difference betwixt
Christ cur Saviour and all other men how blessed soever
(in respect the one is God, the other but men; the one
after his glorious resurrection remaineth now immortal in
heaven, the other continue yet in the state of dissolution,
with their bodies resting in the earth, in expectation of the
resurrection; the purity and perfection of the one is most
absolute, the manifold failings of the very best of the other
such, that they stand in need of merey and pardon); this
prayer following may witness.

« Receive’, O Lord, our prayers and supplications,

ε Μακαρία ἡ ὁδὸς ἥν πορεύη σήμερον, ἄδελφε, ὕτι ἡτοιμάσθη σοι τόπος
ἀναπαύσεως. Eucholog. Gree. edit. Venet. ann. 1600. fol. 118, et 125.

f "Awvouc ἐξῆλθε, ἀπῆλθεν ἐκ τῶν ἐνθένδε, ἐκεῖ ὅπου ὁ μισθὸς THY ἔρ-
γων ὑπάρχει: ἐκεῖ ὅπου ἡ χαρὰ πάντων τῶν ἁγίων" μεθ’ ὧν ἀνάπαυσον
τὸν κεκοιμημένον ὁ θεὸς ὡς ἐλεήμων καὶ φιλάνθρωπος. bib. fol. 126. ἃ.

Ε ἽἹερῶς τοὺς τὸν βίον ἀπολιπόντας πιστοὺς, καὶ πρὸς σὲ τὸν δεσπό-
THY μεταχωρήσαντας, δέξαι προσηνῶς, ἀναπαύων ὡς εὔσπλαγχνος. Ibid.
fol. 116. b.

h Δέξαι, δέσποτα, δεήσεις καὶ ἱκεσίας ἡμετέρας, Kai ἀνάπαυσον πάντας
τοὺς πατέρας ἑκάστου καὶ μητέρας, καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ τέκνα, καὶ
εἴτι ἄλλο ὁμογενὲς καὶ ὁμόφυλον" καὶ πάσας τὰς προαναπαυσαμέναεψυχὰς,
im’ ἐλπίδι ἀναστάσεως αἰωνίου" καὶ κατάταξον πνεὐματὰ τὰ αὐτῶν καὶ τὰ
σώματα ἐν βίβλῳ ζωῆς, ἐν κόλποις ᾿Αβραὰμ καὶ ᾿Ἰσαὰκ καὶ ᾿Τακὼβ, ἐν χώ-
ραις ζώντων, εἰς βασιλείαν οὐρανῶν, ἐν παραδείσῳ τρυφῆς. διὰ τῶν φωτει-
νῶν ἀγγέλων σου εἰσάγων ἅπαντας εἰς τὰς ἁγίας σου μονὰς. συνέγειρον
καὶ τα σώματα ἡμῶν ἐν ἡμέρᾳ ἡ ὡρισας, κατὰ τὰς ἁγίας σου καὶ ἀψευδεῖς

MADE. BY A JESUIT IN IRELAND. 265

and give rest unto all our fathers and mothers, and breth-
ren and sisters, and children, and all our other kindred
and alliance, and unto all souls that rest before us in hope
of the everlasting resurrection; and place their spirits and
their bodies in the book of life, in the bosoms of Abraham
and Isaac and Jacob, in the region of the living, in the
kingdom of heaven, in the paradise of delight, by thy
bright angels bringing all into thy holy mansions. Raise
also our bodies together with theirs, in the day which
thou hast appointed, according to thy holy and true pro-
mises. It is nota death then, O Lord, unto thy servants,
when we flit from the body and go home to thee our God:
but a translation from a sorrowful state unto a better and
more delightful, and a refreshment and joy. And if we
have sinned in any thing against thee, be gracious both
unto us and unto them; forasmuch as no man is clean
from pollution before thee, no, though his life were but
of one day ; thou alone excepted, who didst appear upon
earth without sin, Jesus Christ our Lord, by whom we all
hope to obtain mercy and pardon of our sins. ‘Therefore,
as a good and merciful God, release and forgive both us
and them; pardon our offences, as well voluntary as in-
voluntary, of knowledge and of ignorance, both manifest
and hidden, in deed, in thought, in word, in all our con-
versations and motions; and to those that are gone before
us grant freedom and release ; and us that remain bless,
granting a good and a peaceable end both to us and to all
thy people.” Whereunto this other short prayer also for

ἐπαγγελίας. οὐκ ἔστιν οὖν, Κύριε, τοῖς δούλοις σου θάνατος, ἐκδημούν-
των ἡμῶν ἀπὸ τοῦ σώματος, καὶ πρὺς σὲ τὸν θεὸν ἐνδημούντων": ἀλλὰ
μετάστασις λυπηροτέρων ἐπὶ τὰ χρηστότερα καὶ θυμ ηζέστερα, καὶ ἀνάπαυ-
σις καὶ χαρὰ. Ἐἰ δὲ καὶ τι ἡμάρτομεν εἰς σὲ, ἵλεως γενοῦ ἡμῖν τε καὶ ad-
τοῖς" δίοτι οὐδεὶς καθαρὸς ἀπὸ ῥύπου ἐνώπίον σου, οὐδ᾽ ἂν μία ἡμέρα ἡ ζωὴ
αὐτοῦ ἐστὶν, εἰ μὴ μόνος σὺ ὁ ἐπὶ γῆς φανεὶς ἀναμάρτητος, ὁ κύριος ἡμῶν
᾿Ιησοῦς Χριστὸς, Ov οὗ πάντες ἐλπίζομεν ἐλέους τυχεῖν καὶ ἀφέσεως ἁμαρ-
τιῶν. Δία τοῦτο ἡμῖν τε καὶ αὐτοῖς, ὡς ἀγαθὸς καὶ φιλάνθρωπος θεὸς, ἄνες,
ἄφες, συγχώρησον τὰ παραπτώματα ἡμῶν, τὰ ἑκούσια, καὶ τὰ ἀκούσια,
τὰ ἐν γνώσει καὶ ἐν ἀγνοία, τὰ πρόδηλα, τὰ λανθάνοντα, τὰ ἐν πράξει, τὰ
ἐν διανοίᾳ, τὰ ἐν λόγῳ, τὰ ἐν πάσαις ἡμῶν ταῖς ἀναστροφαῖς καὶ τοῖς
κινήμασι: καὶ τοῖς μὲν προλαβοῦσιν ἐλευθερίαν καὶ ἄνεσιν δώρησαι. ἡμᾶς
δὲ τοὺς περιόντας εὐλόγησον, τέλος ἀγαθὸν καὶ εἰρηνικὺν παρεχόμενος
ἡμῖν τε καὶ παντὶ τῷ λαῷ σου, Ibid. fol. 176. b.

966 AN ANSWER TO A CHALLENGE

one that is deceased may be added: ‘ None’, no not one
man, hath been without sin, but thou alone, O Immortal.
Therefore, as a God full of compassion, place thy servant
in light with the choirs of thine angels; by thy tender
mercy passing over his iniquities, and granting to him the
resurrection.”

Lastly, that these prayers have principal relation to the
judgment of the great day, and do respect the escaping
of the unquenchable fire of Gehenna, not the temporal
flames of any imaginary purgatory; is plain, both by these
kind of prosopopeeias, which they attribute to the party
deceased: “ Supplicate* with tears unto Christ, who is to
judge my poor soul, that he would deliver me from that
fire which is unquenchable.” “ I' beseech all my acquaint-
ance and my friends; make mention of me in the day of
judgment, that I may find mercy at that dreadful tribunal.”
“ς« Bemired™ with sins, and naked of good deeds, I that am
worms’ meat cry in spirit: Cast not me wretch away from
thy face, place me not on thy left hand who with thy
hands didst fashion me; but give rest unto him whom thou
hast taken away by thy command, O Lord, for thy great
mercy’s sake ;” and by these prayers, which are accordingly
tendered for him by the living: ‘* When" in unspeakable
glory thou dost come dreadfully to judge the whole world,
vouchsafe, O Redeemer, that this thy faithful servant,

: ᾽ \ ᾽ ΄ ? ‘ ~ ? ΄ r , ι x ,

i Οὐδεὶς ἀναμάρτητος, οὐδεὶς τῶν ἀνθρώπων γέγονεν, εἰ μὴ σὺ μόνε
ἀθάνατε. διὸ τὸν δοῦλον σου, ὡς θεὸς οἰκτίρμων, ἐν φωτὶ κατάταξον σὺν
ταῖς χοροστασίαις ἀγγέλων σου" τῇ εὐσπλαγχνίᾳ σου ὑπερβαίνων avomy-

ς χορ γ ΐ γχνίᾳ μή
ματα, καὶ παρέχων αὐτῷ τὴν ἀνάστασιν. Ibid. fol. 121. Ὁ.
k Τὸν ἔχοντα κρίναι τὴν ταπείνην pov ψυχὴν, σὺν δάκρυσι Χριστὸν
Xx 7 μ 1»)
ἱκετεύσατε, ὅπως μὲ πυρὸς ἐξελῆται τοῦ ἀσβέστου. Ibid. fol. 134. b.

| ἱκετεύω πάντας τοὺς γνωστοῦς καὶ προσφιλεῖς μου, μνείαν ποιεῖτε μου
ἐν ἡμέρᾳ κρίσεως, ἵνα εὕρω ἔλεος ἐπὶ τοῦ βήματος ἐκείνου τοῦ φοβεροῦ.
. ΤΟΙα.

“ ~ iJ , ‘ , ’

m βεβορβορωμένος ταῖς ἁμαρτίαις, Kai γεγυμνιόμενος κατορθωμάτων,
κραυγάζω τῷ πνεύματι, ἡ βορὰ τῶν σκολήκων" μὴ μὲ τὴν τάλαιναν
ραυγάζω τῷ ματι, ἡ μὴ )
ἀποῤῥίψης ἀπὸ τοῦ σου προσώπου, μὴ pe ἐξ εὐωνύμω στήσης ὁ χερσί σου

Celts ᾽ yoo 0 X
pe πλάσας. ἀλλ᾽ ἀνάπαυσον ὃν προσελάβου τῆ προστάξει σου, Κύριε, διὰ
τὸ μέγα σου ἔλεος. Thid. fol. 138. b.

η ᾿Αφράστῳ τῆ δόξῃ σου ὅταν ἔλθης φοβερῶς κρῖναι τὸν κόσμον ἅπαντα,
ἐν νεφέλαις εὐδόκησον λυτρωτὰ φαιδρῶς ὑπαντῆσαι σοι, ὃν ἐκ γῆς προσελά-
βου, πιστὸν δοῦλον σου. Ibid. fol. 116. ἃ.

MADE BY A JESUIT IN IRELAND. , 967

whom thou hast taken from the earth, may in the clouds
meet thee cheerfully.” ‘* They° who have been dead from
the beginning, with terrible and fearful trembling stand-
ing at thy tribunal, await thy just censure, O Saviour, and
receive God’s righteous judgment. At that time, O Lord
and Saviour, spare thy servant who in faith is gone unto
thee; and vouchsafe unto him thine everlasting joy and
bliss.” ‘* None? shall fly there the dreadful tribunal of thy
jucgment. All kings and princes with servants stand to-
gether, and hear the dreadful voice of the Judge, con-
demning the people which have sinned into hell; from
which, O Christ, deliver thy servant.” “ΑΔ that time, Ὁ
Christ, spare him whom thou hast translated hence.”
“ΟἹ Lord, our only King, vouchsafe, we beseech thee, thine
heavenly kingdom to thy servant whom thou hast now
translated hence: and then preserve him uncondemned,
when every mortal wight shall stand before thee the Judge,
to receive their judgment.”

We are to consider then, that the prayers and obla-
tions, for rejecting whereof Aecrius was reproved, were
not such as are used in the Church of Rome at this day ;
but such as were used by the ancient Church at that time,
and for the most part retained by the Greek Church at
this present: and therefore as we, in condemning of the
one, have nothing to do with Aerius or his cause, so the
Romanists, who dislike the other as much as ever Aerius
did, must be content to let us alone, and take the charge of
Aerianism home unto themselves. Popish prayers and ob-

ο Τρόμῳ τῷ φρικτῶ kai φοβερῷ βήματι τῷ σῷ παρεστότες, οἱ ἀπ᾽ αἰῶνος
νεκροὶ, ψῆφον ἀναμένουσι τὴν σὴν δικαίαν, Σωτὴρ, καὶ τὴν θείαν ἐκδέ-
χονται δικαιοκρισίαν. Τότε φεῖσαι τοῦ δούλου σου, πίατει τοῦ πρός σε
μεταστάντος, καὶ τῆς ἀϊδίου τρυφῆς σου καὶ μακαριότητος ἀξίωσον. Ibid.
fol. 122. a.

P Οὐδεὶς ἐκφεύξεται ἐκεῖ τὸ φοβερὸν THE κρίσεώς σου βῆμα. βασιλεῖς,
δυνάσται ἅπαντες, σὺν τοῖς δούλοις dpa παρίστανται, καὶ φωνὴς κριτοῦ
φοβερας, τοὺς ἁμαρτήσαντας λαοὺς tig κρίσιν γεέννες ἐξ ἧς, Χριστὲ, ῥύσαι
τὸν δοῦλον σου. Ibid. fol. 130. b.

4 Τότε φεῖσαι, Λόγε, Tov ἔνθα μεταστάντος. Ibid, fol. 133. a.

τ Κύριε, μόνε βασιλεῦ βασιλείας οὐρανίου, ἀξίωσον ὃν νῦν μετέστησας
πιστὸν σου δοῦλον, παρακαλοῦμεν σε, καὶ ἀκατάκριτον αὐτὸν τότε διατή-
ρησον, ἡνίκα ἅπας βροτὸς παραστῇ σοι τῷ κριτῇ μέλλων κρίνεσθαι. Ibid.
fol. 190, ἃ.

268 AN ANSWER TO A CHALLENGE

lations for the dead, we know, do wholly depend upon
the belief of purgatory : if those of the ancient Church did
so too; how cometh it to pass, that Epiphanius doth not
directly answer Aerius, as a papist would do now, that
they brought singular profit to the dead, by delivering their
tormented souls out of the flames of purgatory? but, for-
getting as much as once to make mention of purgatory, the
sole foundation of these suffrages for the dead, in our ad-
versaries’ judgment, doth trouble himself and his cause,
with bringing in such far-fetched reasons as these; that
they who performed this duty did intend to signify thereby,
that their brethren departed were not perished, but re-
mained still alive with the Lord; and to put a difference
betwixt the high perfection of our Saviour Christ, and the
general frailty of the best of all his servants. ‘Take away
popish purgatory on the other side, which in the days of
Aerius and Epiphanius needed not to be taken away, be-
cause it was not yet hatched, and all the reasons produced
by Epiphanius will not withhold our Romanists from ab-
solutely subscribing to the opinion of Aerius; this being
a case with them resolved, that, ‘‘ if purgatory be not ad-
nitted after death, prayer for the dead must be unprofit-
able.” But though Thomas Aquinas and his abettors de-
termine so, we must not therefore think that Epiphanius
was of the same mind; who lived in a time wherein prayers
were usually made for them that never were dreamed to
have been in purgatory, and yieldeth those reasons of
that usage, which overthrow the former consequence of
Thomas every whit as much as the supposition of Aerius.
For Aerius and Thomas both agree in this; that prayer
for the dead would be altogether unprofitable, if the dead
themselves received no special benefit thereby. This doth
Epiphanius, defending the ancient use of these prayers in
the Church, shew to be untrue, by producing other pro-
fits that redound from thence unto the living; partly by

: Ad hoc etiam est universalis Ecclesia consuetudo, que pro defunctis orat :
que quidem oratio inutilis esset, si purgatorium post mortem non ponatur.
Thom. contr. Gentiles, lib. 4, cap. 91.

MADE BY A JESUIT IN IRELAND. 269

the public signification of their faith, hope, and charity
toward the deceased; partly by the honour that they did
unto the Lord Jesus, in exempting him from the common
condition of the rest of mankind. And to make it appear
that these things were mainly intended by the Church in
her memorials for the dead, and not the cutting off of the
sins which they carried with them out of this life, or the
releasing of them out of any torment; he allegeth, as we
have heard, that not only the meaner sort of Christians,
but also the best of them without exception, even the
prophets, and apostles, and martyrs themselves, were com-
prehended therein ; from whence, by our adversaries’ good
leave, we will make bold to frame this syllogism.

They who reject that kind of praying and offering
for the dead, which was practised by the Church
in the days of Aerius, are in that point flat
Aerians.

But the Romanists do reject that kind of praying
and offering for the dead, which was practised by
the Church in the days of Aerius.

Therefore the Romanists are in this point flat
Aerians.

The assumption or second part of this argument, for the
first we think nobody will deny, is thus proved:

They who are of the judgment, that prayers and
oblations should not be made for such as are be-
lieved to be in bliss, do reject that kind of pray-
ing and offering for the dead, which was prac-
tised by the ancient Church.

But the Romanists are of this judgment.

Therefore they reject that kind of praying and of-
fering for the dead, which was practised by the
ancient Church.

The truth of the first of these propositions doth appear by
the testimony of Epiphanius; compared with those many
other evidences whereby we have formerly proved, that it
was the custom of the ancient Church to make prayers
and cblations for them, of whose resting in peace and
bliss there was no doubt at all conceived. ‘The verity of

270 AN ANSWER TO A CHALLENGE

the second is manifested by the confession of the Roman-
ists themselves; who reckon this for one of their Catholict
verities, that suffrages should not be offered for the dead
that reign with Christ: and therefore that ancient “ form"
of praying for the apostles, martyrs, and the rest of the
saints, is by disuse deservedly abolished,” saith Alphon-
sus Mendoza. Nay, to” offer sacrifices and prayers to
God for those that are in bliss, is “ plainly absurd and
impious,” in the judgment of the Jesuit Azorius: who
was not aware that thereby he did outstrip Aerius in con-
demning the practice of the ancient Church, as far as the
censuring it only to be unprofitable (for τί ὠφεληθήσεται
6 τεθνεὼς ; what shall the dead be profited thereby? was
the furthest that Aerius durst to go) cometh short of reject-
ing it as absurd and impious. And therefore our adver-
saries may do well to purge themselves first from the blot
of Aerianism, which sticketh so fast unto them, before
they be so ready to cast the aspersion thereof upon
others.

In the mean time, the reader who desireth to be rightly
informed in the judgment of antiquity, touching this point,
is to remember, that these two questions must neces-
sarily be distinguished in this inquiry. Whether prayers
and oblations were to be made for the dead? and, Whe-
ther the dead did receive any peculiar profit thereby? In
the latter of these he shall find great difference among the
doctors: in the former, very little, or none at all. For
“‘ howsoever” all did not agree about the state of the

t Fr. Suarez. tom. 4. in 3. part. Thom. disp. 48. sec. 4. num. 10.

« Tila formula precandi pro apostolis, martyribus et cat. merito per desuetudi-
nem exolevit. Alphons. Mendoz. controvers. theologic. quest. 6. scholastic.
sec. 7.

Y Greci sacrificia et preces offerunt Deo pro mortuis ; non beatis certe, neque
damnatis ad inferos, quod plane esset absurdum et impium. Jo. Azor. institut.
moral. tom. 1. lib. 8. cap. 20.

Ww Quamvis de statu illo animarum, quibus hec prodessent, non satis constaret,
nec inter omnes conveniret: omnes tamen ‘hoc officium, ut testimonium charita-
tis erga defunctos, et ut professionem fidei de immortalitate animarum et futura
resurrectione, Deo gratum et Ecclesiz utile essejudicarunt. Cassand. consultat.
ad Ferdinand. 1. et Maximilian. II. artic. 24.

MADE BY A JESUIT IN IRELAND. 271

souls,” saith Cassander, an indifferent papist, “ which
might receive profit by these things; yet all did judge
this duty as a testimony of their love toward the dead,
and a profession of their faith touching the soul’s im-
mortality and the future resurrection, to be acceptable
unto God, and profitable to the Church.” ‘Therefore for
condemning the general practice of the Church herein,
which aimed at those good ends before expressed, Aerius
was condemned; but for denying that the dead received
profit thereby, either for the pardon of the sins which be-
fore were unremitted, or for the cutting off or mitigation
of any torments that they did endure in the other world,
the Church did never condemn him. For that was no new
thing invented by him; divers worthy men before and
after him declared themselves to be of the same mind, and
were never for all that charged with the least suspicion of
heresy. “ The* narration of Lazarus and the rich man,”
saith the author of the questions and answers in the works
of Justin martyr, ‘ presenteth this doctrine unto us: that,
after the departure of the soul out of the body, men can-
not by any providence or care obtain any profit.” Then’,
saith Gregory Nazianzen, “in vain shall any one go
about to relieve those that lament. Here men may have
a remedy, but afterwards there is nothing but bonds,” or,
‘all things are fast bound.” For, “ after? death the pun-
ishment of sin is remediless,” saith Theodoret; and, “ the*
dead,” saith Diodorus Tarsensis, “‘ have no hope of any
succour from man;” and therefore St. Hierome doth con-

χ "Eore δὲ TO περὶ TOU Λᾳζάρου Kai τοῦ πλουσίου διηγήμα, ὑποτύπωσις
λόγου διδασκαλίαν ἔχοντος, τοῦ μὴ δύνασθαι μετὰ τὴν ἐκ τοῦ σώματος
ἔξοδον τῆς ψυχῆς, κατὰ πρόνοιάν τινα ἢ σπουδὴν, ὠφελείας τινὸς τυχεῖν
τοὺς ἀνθρώπους. Justin. resp. δα orthod. quest. 60. Op. pag. 400.

Y Τῆμος ὀδυρομένοισιν ἐτώσια τίς κεν ἀμῦναι.

Ἔνθάδ᾽ ἄκος μερόπεσσι, τὰ δ᾽ ὕστατα δέσμια πάντα.
Greg. Nazianz. in carm, de rebus suis. Op. tom. 2. pag. 36.

z Post mortem peena peccati est immedicabilis. Theodoret. quaest. in lib. 2.
Reg. cap. 18, 19.

ἃ Οἱ νεκροὶ ἐλπίζουσιν οὐκέτι βοήθειαν ἀνθρωπίνην οὐδεμίαν. Diodor.
caten. Grec. in Psalm. 87. ver. 5. MS. in publica Oxoniensis academiz biblio-
theca.

212 AN ANSWER TO A CHALLENGE

clude: “ that», while we are in this present world, we may
be able to help one another, either by our prayers or by
our counsels; but when we shall come before the judg-
ment-seat of Christ, neither Job, nor Daniel, nor Noah,
can entreat for any one, but every one must bear his own
burden.”

Other doctors were of another judgment; that the dead
received special profit by the prayers and oblations of the
living, either for the remission of their sins, or the ceas-
ing of their punishment: but whether this were restrained
to smaller offences only, or such as lived and died in great
sins might be made partakers of the same benefit; and
whether these men’s torments might be lessened only
thereby, or in tract of time quite extinguished ; they did
not agree upon. Stephanus Gobarus, whom before I al-
leged, made a collection of the different sentences of the
fathers: whereof some contained the received doctrine of
the Church, others the unallowable opinions of certain of
the ancient that varied therefrom. Of this latter kind he
maketh this sentence to be one: ‘ that’ such sinners, as
be delivered unto punishment, are purged therein from
their sins, and after their purging are freed from their
punishment: albeit not all who are delivered unto punish-
ment be thus purged and freed, but some only; whereas
the true sentence of the Church was, that none at all was
freed from punishment.” If that were the true sentence
of the Church, that none of those, who suffered punish-
ment in the other world, were ever freed from the same;

b Obscure licet docemur, per hanc sententiolam, novum dogma quod latitat :
dum in presenti seeculo sumus, sive orationibus sive consiliis invicem posse nos
coadjuvari; cum autem ante tribunal Christi venerimus, non Job, non Daniel,
nec Noe rogare posse pro quoquam: sed unumquemque portare onus suum.
Hieronym. lib. 8. commentar. in Galat. cap. 6.

4 Ὅτι οἱ TH κολάσει παραδιδόμενοι THY ἁμαρτωλῶν καθαίρονται τὰς
κακίας ἐν αὐτῇ, καὶ μετὰ τὴν κάθαρσιν ἀπολύονται τῆς κολάσεως" καὶ τοι
οὐ πάντες παραδοθέντες τῇ κολάσει καθαίρονται καὶ ἀπολύονται, ἀλλὰ
τινὲς. καὶ ὅτι, ὕπερ ἐστὶν ἀληθὲς τῆς ἐκκλησίας φρόνημα, οὐδεὶς ἀπολύε-

ται τῆς κολάσεως. Ibid.

MADE BY A JESUIT IN IRELAND. OP lS:

then the applying of prayers to the helping of men’s souls,
out of any such punishments, must be referred to the er-
roneous apprehension of some particular men, and not to
the general intention of the ancient Church; from which
in this point, as in many others beside, the latter Church
of Rome hath swerved and quite gone astray. The ancient
writer of the Ecclesiastical Hierarchy, handling this matter
of praying for the dead professedly, doth® by way of ob-
jection move this doubt: ‘‘'To what purpose should the
bishop entreat the divine goodness to grant remission of
sins unto the dead, and a like glorious inheritance with
those that have followed God?” seeing by such prayers he
can be brought to no other rest, but that which is fitting
for him, and answerable unto the life which he hath
here led. If our Romish divinity had been then acknow-
ledged by the Church, there had been no place left to
such questions and doubts as these. The matter might
easily have been answered, that, though a man did die in
the state of grace, yet was he not presently to be admitted
unto the place of rest, but must first be reckoned withal ;
both for the committal of those smaller faults, unto which
through human frailty he was daily subject, and for the
not performance of full penance and satisfaction for the
greater sins into which in this life he had fallen: and pur-
gatory being the place wherein he must be cleansed from
the one, and make up the just payment for the other;
these prayers were directed unto God for the delivery of
the poor soul, which was not now in case to help itself out
of that place of torment.

But this author, taking upon him the person of St.
Paul’s scholar, and professing to deliver herein ‘ that!

© Φαίης δ᾽ ἀν ὕπως, ταῦτα μὲν ὀρθῶς εἰρῆσθαι παρ᾽ ἡμῶν" ἀπορεῖν δὲ
ὕτου ἕνεκα τὴς θεαρχικῆς ἀγαθότητος ὁ ἱεράρχης δεῖται, τῶν ἡμαρτη-
μένων αἰτῶν τῷ κεκοιμημένῳ τὴν ἄφεσιν, καὶ τὴν τοῖς θεοειδέσιν ὁμοτα-
γῆ καὶ φανοτάτην ἀποκλήρωσιν. Dionys. eccles. hierarch. cap. 7. op. tom.
1. pag. 267.

Γ Περὶ δὲ τῆς εἰρημένης εὐχῆς ἡν ὁ ἱεράρχης ἐπεύχεται τῷ κεκοιμη-
μένῳ, τὴν εἰς ἡμᾶς ἐλθοῦσαν ἐκ τῶν ἐνθέων ἡμῶν καθηγεμόνων παράδο-

σιν, εἰπεῖν ἀναγκαίον. ‘O θεῖος ἱεράρχης ἐκφαντορικός ἐστιν, ὡς τὰ

VOL. Ill. aly

Q74 AN ANSWER TO A CHALLENGE

tradition which he had received from his divine Masters,”
saith no such thing; but giveth in this for his answer:
* The divine bishop, as the Scriptures witness, is the in-
terpreter of the divine judgments, for he is the angel of
the Lord Ged Almighty. He hath learned therefore out
of the oracles delivered by God, that a most glorious and
divine life is by his just judgment worthily awarded to
them that have lived holily: his divine goodness and kind-
ness passing over those blots which by human frailty he
had contracted; forasmuch as no man, as the Scriptures
speak, is free from pollution. The bishop therefore, know-
ing these things to be promised by the true oracles, pray-

eth that they may accordingly come to pass, and those
‘sacred rewards may be bestowed upon them that have
lived holily.” The bishop at that time belike did not
know so much as our popish bishops do now, that God’s
servants must dearly smart in purgatory for the sins where-
with they were overtaken through human infirmity: he
believed that God of his merciful goodness would pass by
those slips, and that such after-reckonings as these should
give no stoppage to the present bestowing of those holy
rewards upon the children of the promise. ‘‘ Therefore®
the divine bishop,” saith our author, ‘ asketh those things
_ which were promised by God, and are grateful to him,
and without doubt will be granted; thereby as well mani-
festing his own good disposition unto God, who is a lover
of the good, as declaring like an interpreter unto them

λόγια φησὶ, τῶν θεαρχικῶν δικαιωμάτων" ἄγγελος yap κυρίου παντοκρά-
τορος θεοῦ ἐστί: μεμάθηκεν οὖν ἐκ τῶν θεοπαραδότων λογίων, OTL τοῖς
ὁσίως βιώσασιν, ἡ φανοτάτη καὶ θεία ζωὴ κατ᾽ ἀξίαν ὑπὸ τῶν δικαιοτά-
Bia yas ; ; 5 ᾿ Ξ Ps
τῶν ζυγῶν ἀντιδίδοται παρορώσης ἀγαθότητι τῆς θεαρχικῆς φιλανθρω-
πίας, τὰς ἐγγενομένας αὐτοῖς ἐξ ἀνθρωπίνης ἀσθενείας κηλίδας. ἐπείπερ
> ‘ « ΟΥ̓ , ‘ 4 ? A ce ~ SY = 2 εἰς ’
οὐδεὶς, ὡς τὰ λόγια φησὶ, καθαρὸς ἀπὸ ῥύπου. Taira μὲν οὖν ὁ ἱεράρχης
7 ‘ 5 ee 4 h Nosh at ee ; ‘
οἷδεν ἐπηγγελμένα πρὸς τῶν ἀληθῶν λογίων: αἰτεῖ δὲ αὐτὰ γενέσθαι, Kai
δωρηθῆναι τοῖς ὁσίως βιώσασι τὰς ἱερὰς ἀντιδόσεις. Id. ibid. pag. 268.
8 Οὐκοῦν ὁ θεῖος ἱεράρχης ἐξαιτεῖ τὰ θειωδῶς ἐπηγγελμένα καὶ φίλα
θεῶ, καὶ πάντως δωρηθησόμενα, καὶ τὰ τῆς οἰκείας ἀγαθοειδοὺς ἕξεω
᾿ ᾿ Uf
ἐπιδεικνὺς τῶ φιλαγάθῳ θεῷ, Kai τοῖς παροῦσιν ἐκφαντορικῶς ἐμφαίνων
τὰ τοῖς ὁσίοις ἐσόμενα δῶρα. οὕτω καὶ τὰς ἀφοριστικὰς ἔχουσιν οἱ ἱεράρ-
χαι δυνάμεις, ὡς ἐκφαντορικοὶ τῶν θείων δικαιωμάτων, &c. Id. ibid. pag.
269.

MADE BY A JESUIT IN IRELAND. 2715

that be present the gifts that shall befall to such as are
holy.”

He further also addeth, that ‘ the bishops have a se-
parating power, as the interpreters of God’s judgments,
according to that commission of Christ: Whose sins ye
remit, they are remitted unto them; and whose you shalt
retain, they are retained; and Whatsoever" thou shalt bind
upon earth shall be bound in heaven, and whatsoever thou
shalt loose upon earth shall be loosed in heaven.” Now
as in the use of the keys the schoolmen’, following St.
Hierome, do account the minister to be the interpreter only
of God's judgment, by declaring what is done by him in the
binding er loosing of men’s sins ; so doth this author here
give them power only to “ separate‘ those that are al-
ready judged of God,” and by way of “ declaration’ and
convey, to bring in those that are beloved of God, and to
exclude such as are ungodly.” And if the power, which
the ministers have received by the foresaid commission, do
extend itself to any further real operation upon the living,
pope Gelasius will deny that it may be stretched in
like manner unto the dead; because that Christ saith,
Whatsoever thou shalt bind upon earth. ‘‘ He™ saith, Upon
earth: for he that dieth bound is no where said to be
loosed ;” and, ‘ That" which a man remaining in his body
hath not received, being unclothed of his flesh, he cannot
obtain,” saith Leo.

Whether the dead received profit by the prayers of the
living, was still a question in the Church. Maximus, in his
Greck scholies upon the writer of the Ecclesiastical Hier-
archy, wisheth us to “ mark°, that even before that

h Vid. Eucholog. Gree. fol. 151. b. et 152, a.

1 See above, pag. 148, 174, 175.

K rove κεκριμένους θεῷ κατ᾽ ἀξίαν ἀφοριζόντων. Dionys. ut supra.

! ἐκφαντορικῶς καὶ διαπορθμευτικῶς τούς τε θεοφιλεῖς προσιεμένου, Kal
τοὺς ἀθέους ἀποκληροῦντος. Id. ibid.

™ Super terram, inquit: nam in hac ligatione defunctum nusquam dixit ab-
solvi. Gelas. in commonitorio ad Faustum.

" Quod manens in corpore non receperit, consequi exutus carne non poterit.
Leo, epist. 89. vel 91. ad Theodorum.

7 2

976 TOQUE ᾿ Ἱ
awl AN ANSWER TO A CHALLENGE

writers time this doubt was questioned.” Among the
questions wherein Dulcitius desired to be resolved by
St. Augustine, we find this to be one, “ Whether? the
offering that is made for the dead did avail their souls any
thing?” and that ““ Many‘did say to this, that if herein
any good were to be done after death, how much rather
should the soul itself obtain ease for itself, by its own
confessing of her sins there, than that for the ease thereof
an oblatien should be procured by other men.” The like
also is noted by Cyril, er rather John bishop of Jerusa-
lem ; that he ‘ knew’ many who said thus: What profit
doth the soul get that goeth out of this world, either with
sins or not with sins, if you make mention of it in prayer?”
and by Anastasius Sinaita, or Niceenus: ‘‘ Some’ do doubt,
saying, that the dead are not profited by the oblations that
are made for them ;” and, long afterthem, by Petrus Clu-
niacensis, in his treatise against the followers of Peter
Bruse in France: ‘“ That' the good deeds of the living
may profit the dead, both these heretics do deny, and some
Catholics also do seem to doubt.” Nay in the west, not
the profit only, but the lawfulness also, of these doings for
the dead was called in question ; as partly may be collected
by Boniface archbishop of Mentz his consulting with pope
Gregory, about seven hundred and thirty years after the
birth of our Saviour, ‘* Whether" it were lawful to offer
oblations for the dead ;” which he should have no reason

P Utrum oblatio, que sit pro quiescentibus, aliquid eorum conferat animabus ἢ
Augustin. ad Dulcit. quest. 2. op. tom. 6. pag. 128.

4 Ad quod multi dicunt, Quod si aliquis beneficii in hoc locus possit esse post
mortem ; quanto magis sibi anima ferret ipsa refrigeria, sua per se illic confitendo
peccata, quam in eorum refrigerium ab aliis oblatio procuratur. Ibid.

τ Olda yap πολλοὺς τοῦτο λέγοντας" τί ὠφελεῖται ψυχὴ, μεθ᾽ ἁμαρτή-
ματών ἀπαλλασσομένη τοῦδε τοῦ κόσμου, ἢ οὐ μεθ᾽’ ἁμαρτημάτων, ἐὰν
ἐπὶ τῆς προσευχῆς μνημονεύητε ; Cyrill. cateches. 5. mystagogic. Op. pag.
328.

5 ᾿Αμφιβάλλουσι τινες λέγοντες, ὅτι οὐκ ὠφελοῦνται OL νεκροὶ ἐκ τῶν
γινομένων συνάξεων ὑπερ αὐτῶν. Anastas. fin. pag. 540. edit. Greeco-Lat.

τ Quod bona vivorum mortuis prodesse valeant, et hi heretici negant, et quidam
etiam catholici dubitare videntur. Petr. Cluniac. epist. contra Petrobrusianos.

ἃ Pro obeuntibus quoque consuluisse dignosceris, si liceat oblationes auferre.
Gregor. II. vel III. epist, ad Bonifac. in tomis conciliorum.

MADE BY A JESUIT IN IRELAND. Q77

to do, if no question had been made thereof among the
Germans; and is plainly delivered by Hugo Etherianus,
about one thousand one hundred and seventy years after
Christ, in these words: ‘ IY know that many are deformed
with vain opinions, thinking that the dead are not to be
prayed for; because that neither Christ, nor the apostles
that succeeded him, have intimated these things in the
Scriptures. But they are ignorant, that there be many
things, and those exceeding necessary, frequented by the
holy Church, the tradition whereof is not had in the Scrip-
tures: and yet they pertain nevertheless to the worship of
God, and obtain great strength.” Whereby it may ap-
pear, that this practice wanted not opposition even then,
when in the papacy it was advanced unto his greatest
height. And now is it high time, that I should pass from
this article unto the next following.

“ Scio plerosque vanis opinionibus deformari, putantes non esse orandum pro
mortuis; eo quod neque Christus, neque apostoli ejus successores hec scriptis
intimaverint. Nesciunt quidem illi plura esse, ac persumme necessaria, que
sancta Ecclesia frequentat, quorum traditio ex scripturis non habetur; nihilo
tamen minus ad cultum Dei pertinent, et vigorem maximum obtinent. Hug.
Etherian. de animar. regress. ab infer, cap. 13.

ras)
-1
[94]

AN ANSWER TO A CHALLENGES

OF
LIMBUS PATRUM;
CHRIST’S, DESCENT

INTO HELL.

Here doth otir challenger undertake to prove against
us, not only “ that there is Limbus Patrum,” but “ that
our Saviour also descended into hell, to deliver the ancient
fathers of the Old Testament ; because before his passion
none ever entered into heaven.” ‘That there was such a
thing as Limbus Patrum, I have heard it said: but what
it is now, the doctors vary; yet agree all in this, that
Limbus it may well be, but Limbus Patrum sure it is not.
“ Whether* it were distinct from that place, in which the
infants that depart out of this life without baptism are now
believed to be received, the divines do doubt; neither is
there any thing to be rashly pronounced of so doubtful a
matter:” saith Maldonat the Jesuit. The Dominican
_ friars, that wrote against the Grecians at Constantinople
in the year one thousand two hundred and fifty-two, re-
solve, that “into? this Limbus the holy fathers before the

2 An ab eo loco distinctus fuerit, in quo nunc infantes sine baptismo de vita
decedentes recipi creduntur, theologi dubitant; nec est quicquam de re dubia
temere pronuntiandum. Jo. Mald. comment. in Luc. cap. 16. ver. 22.

> In quem (limbum), ante adventum Christi, sancti patres descendebant ; nunc
vero pueri, quiabsque baptismo decedunt, sine pcena sensibili, detinentur. Trac-
tat. contr. Greece. in tomo auctorum a P. Steuartio edit. pag. 565.

MADE BY A JESUIT IN IRELAND. 279

coming of Christ did descend; but now the children, that
depart without baptism, are detained there ;” so that in
their judgment, that which was the Limbus of fathers, is
now become the Limbus of children. The more common
opinion is, that these be two distinct places, and that the
one is appointed for unbaptized infants; but the other
**now* remaineth void,” and so “ shall* remain, that it
may bear witness as well of the justice as of the mercy of
God.” If you demand, How it came to be thus void, and
emptied of the old inhabitants? the answer is here given ;
that our Saviour descended into hell purposely to deliver
from hence the ancient fathers of the Old Testament.
But ‘“ Hell® is one thing, I ween,” saith Tertullian, ‘‘ and
Abraham’s bosom,” where the fathers of the Old Testa-
ment rested, ‘‘ another ;” “‘ neither! is it to be believed, that
the bosom of Abraham, being the habitation of a secret
kind of rest, was any part of hell,” saith St. Augustine.
To say then, that our Saviour descended into hell, to de-
liver the ancient fathers of the Old Testament out of
Limbus Patrum, would by this construction proveas strange
a tale, as if it had been reported, that Caesar made a
voyage into Britain, to set his friends at liberty in Greece.

Yea, but “ before Christ’s passion none ever entered
into heaven,” saith our challenger. The proposition that
cardinal Bellarmine taketh upon him to prove, where he
handleth this controversy, is, ‘ that? the souls of the
godly were not in heaven before the ascension of Christ.”
Our jesuit, it seemeth, considered here with himself,
that Christ had promised unto the penitent thief upon the
cross, that not before his ascension only, but also before

4 Manet autem, manebitque, licet vacuus, hic infernus ; ut testimonium per-
hibeat tum justitiae, tum misericordiz Dei. Hen. Vicus, de descensu Christi ad
infer. sec. 41. Vid. Abulens. paradox. 5. cap. 188.

€ Aliud enim inferi, ut puto; aliud quoque Abrahe sinus. Tertull. advers.
Marcion. lib. 4. cap. 34.

f Non utique sinus ille Abrahe, id est, secretaee cujusdam quietis habitatio,
aliqua pars inferorum esse credenda est. Augustin. epist. 164, ad Euodium.

£ Quod anime piorum non fuerint in ccelo ante Christi ascensionem, Bel-
Jarm. de Christ. lib. 4. cap. 11.

280 AN ANSWER TO A CHALLENGE

his resurrection, even that” day he should be with him ir
paradise: that is to say, in the kingdom of heaven; as
the’ cardinal himself doth prove, both by the authority of
St. Paul*, making paradise and the third heaven to be
the self-same thing, and by the testimony of the ancient
expositors of the place. This, belike, stuck somewhat in
our jesuit’s stomach: who, being loth to interpret this of
his Limbus Patrum, as others! of that side had done,
and to maintain that paradise, instead of the third
heaven, should signify the third or the fourth hell,
thought it best to shift the matter handsomely away, by
taking upon him to defend, that not before Christ’s as-
cension, lest that of the thief should cross him, but before
his passion, none ever entered into heaven. But ifnone be-
fore our Saviour’s passion did ever enter into heaven,
whither shall we say that Elias did enter? The Scripture
assureth us, that he ““ went™ up into heaven;” and of
this Mattathias put his sons in mind upon his death-bed :
that ‘ Elias", being zealous and fervent for the law, was
taken up into heaven.” Elias, and Moses both, before
the passion of Christ, are described to be “ in® glory;”
Lazarus? is carried by the angels into a place of comfort,
and not of imprisonment. In a word, all the fathers ac-
counted‘ themselves to be strangers and pilgrims in this
earth, seeking for a better country, that is, an heavenly,
as well as we’ do; and therefore, having ended their pil-
grimage, they arrived at the country they sought for, as
well as we. ‘They believed* to be saved through the grace

h Luke, chap. 23. ver. 43.

1 Vera ergo expositio est Theophylacti, Ambrosii, Bede, et aliorum, qui per
paradisum intelligunt regnum ccelorum. Bellarm. de sanct. beatit. lib. 1.
cap. 3.

k 2 Cor. chap. 12. ver. 2, 4.

! Henr. Vic. de descens. ad infer. sec. 41. pag. 129. Vid. Thom. in 3. part. ,

summ. quest. 52. art. 4. ad 3. et Lyranum, in Luc. cap. 28. ver. 43.

m 2 Kings, chap. 2. ver. 11.

2 Ἡλίας ἐν τῷ ζηλῶσαι ζῆλον νόμου, ἀνελήφθη ἕως εἰς τὸν οὐρανὸν.
1 Maccab. cap. 2. ver. ὅ8.

° Luke, chap. 9. ver. 31. P Tbid. chap. 16. ver. 22, 25.

4 Heb. chap. 11. ver. 18, 14, 16. γ΄ Tbid. chap. 13, ver. 14.

s Act. chap. 15. ver. 11.

MADE BY A JESUIT IN IRELAND. 281

of our Lord Jesus Christ, as well as we; they livedt by
that faith, as well as we; they" died in Christ as
well as we ; they received remission” of sins, impu-
tation of righteousness, and the blessedness arising there-
from, as well as we; and the mediation of our Saviour
being of that present efficacy, that it took away sin,
and τ in righteousness from the very beginning of
the world; it had virtue sufficient to free men from ΠΕ
penalty of loss, as well as from the penalty of sense, and
to bring them unto him, in whose “ presence* is fulness
of joy,” as to deliver them from the “ place’ of torment,”
where’ there is weeping and gnashing of teeth.

The first that ever assigned a resting-place in hell to
the fathers of the Old Testament was, as far as we can
find, Marcion the heretic; who* ‘‘ determined that both
kind of rewards, whether of torment or of refreshing, was
appointed in hell for them that did obey the law and the
prophets.” Wherein he was gainsayed by such as wrote
against him; not only for making that the place of their
eternal rest, but also for lodging them there at all,
and imagining that Abraham’s bosom was any part of
hell. ‘This appeareth plainly by the disputation, set out
among the works of Origen, betwixt Marcus the Marcion-
ite, and Adamantius the defender of the catholic cause:
who, touching the parabolical® history of the rich man and
Lazarus, in the sixteenth of St. Luke, are brought in rea-

τ Habak. chap. 2. ver. 4. Rom. chap. 1. ver. 16, 17.

" 1 Thess. chap. 4. ver. 16.

Ww Rom. chap. 4. ver. 6, 7,8, 9. Gal. chap. 3. ver. 8, 9.

* Psal. 16. ver. 11. y Luke, chap. 16. ver. 28.

% Matt. chap. 8. ver. 11, 12.

@ Sed Marcion aliorsum cogit, scilicet utramque mercedem Creatoris, sive tor-
menti sive refrigerii, apud inferos determinat eis positam qui legi et prophetis
obedierint ; Christi vero et Dei sui ccelestem definiat sinum et portum. Ter-
tullian. lib. 4. contr. Marcion. cap. 34. Vid. etiam lib. 3. cap. 24.

b Jo. D. Beze Greco-Latino evangeliorum venerande vetustatis exemplari,
(quod olim in S. Irenzei Canobio Lugdunensi, hodie in publica Cantabrigiensis
academiz bibliotheca asservatur) historiz huic preemittitur ἰδία. preefatio. Εἶπε
δὲ καὶ ἑτέραν παραβολὴν : Dixit autem aliam parabolam. Cui similis etiam
in missali Romano (feria 5. post Dominicam 2. Quadragesime) legebatur :
Dixit Jesus discipulis suis parabolam hanc, Verum in missali reformato due
postreme voces sublatee nuper sunt.

282 AN ANSWER TO A CHALLENGE

soning after this manner. ‘‘ Marcus’. He saith that
Abraham is in hell, and not in the kingdom of heaven.
Apamantius. Read whether he saith that Abraham was
in hell. Marc. In that the rich man and he talked one to
the other, it appeareth that they were together. Apa-
MANT. That they talked one with another, thou hearest ;
but the great gulf spoken of, that thou hearest not. For
the middle space between heaven and earth he calleth a
gulf. Marc. Cana man therefore see from earth unto
heaven? it is impossible. Can any man lifting up his eyes
behold from the earth, or from hell rather see into
heaven? if not; it is plain, that a valley only was set be-
twixt them. Apamant. Bodily eyes use to see those
things only that are near, but spiritual eyes reach far ;
and it is manifest that they, who have here put off their
body, do see one another with the eyes of their soul.
For mark how the Gospel doth say, that he lifted up his
eyes: toward heaven one useth to lift them up, and not
toward the earth.” In like manner doth Tertullian’ also
retort the same place of Scripture against Marcion, and
prove that it maketh a plain difference between hell and
the bosom of Abraham. ‘“‘ For it affirmeth (saith he) both
that a great deep is interposed betwixt those regions, and

© MAPKOS.’Ey τῷ ἅδῃ εἶπεν εἶναι Tov’ ABpadp, οὐκ ἐν τῇ βασιλείᾳ τῶν
οὐρανῶν. AAAMANTIOS. ᾿Αγνάγνωθι ὅτι ἐν τῷ ἅδῃ λέγει τὸν ᾿Αβραὰμ.
MAPK. ᾿Απὸ τοῦ συνομιλεῖν αὐτῶ τὸν πλούσιον, δείκνυνται ὁμοῦ ὄντες.
AAAMANT. Τὸ ὁμιλεῖν πρὸς ἀλλήλους ἤκουσας, τὸ δὲ λεγόμενον χάσμα
μέγα οὐκ ἤκουσας. τοῦ γὰρ οὐρανοῦ καὶ τῆς γῆς τὸ μέσον χάσμα λέγει.
MAPK. δύναται οὖν τὶς ἀπὸ τῆς γῆς ἕως οὐρανοῦ ὁρᾶν ; ἀδύνατον" ἐπάρας
τοὺς ὀφθαλμοὺς αὐτοῦ ἰδεῖν δύναταί τις ἀπὸ γῆς, ἣ μᾶλλον ἀπὸ τοῦ ἅδου
εἰς τὸν οὐρανὸν ὁρᾷν ; εἰ μὴ δῆλον OTL φάραγξ ἣν ἐν μέσῳ αὐτῶν. AAA-
ΜΑΝΤ. Οἱ σωματικοὶ ὀφθαλμοὶ τὰ ἔγγιστα μόνον πεφύκασιν ὁρᾷν" οἱ δὲ
ψυχικοὶ εἰς μῆκος ἀποτείνονται. καὶ δῆλον, ὕτι τὸ σῶμα ἐντεῦθεν ἀπο-
θέμενοι, τοῖς τῆς ψυχῆς ὄμμασιν ὁρῶσιν ἀλλήλους. ἸΙρόσχες γὰρ, πῶς
λέγει τὸ εὐαγγέλιον, ὕτι ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, εἰς τὸν οὐρανὸν
πέφυκεν ἐπαίρειν, καὶ οὐκ εἰς τὴν γῆν. Orig. dial. 2. contr. Mare. Op. tom.
1. pag. 827.

4 Respondebimus, et hac ipsa scriptura revincente oculos ejus, que ab infernis
discernit Abrahz sinum pauperi: aliud enim inferi, ut puto, aliud quoque
Abrahe sinus. Nam et magnum ait intercedere regiones istas profundum, et
transitum utrinque prohibere. Sed nec allevasset dives oculos, et quidem de
longinquo, nisi in superiora, et de altitadinis longinquo per immensam illam dis-
tantiam sublimitatis et profunditatis. Tert. advers. Marcion. lib, 4. cap. 34.

MADE BY A JESUIT IN IRELAND. 983

that it suffereth no passage from either side. Neither
could the rich man have lifted up his eyes, and that afar
off, unless it had been unto places above him, and very
far above him, by reason of the mighty distance betwixt
that height and that depth.’ Thus far Tertullian :
who, though he come short of Adamantius, in making®
Abraham’s bosom not to be any part of heaven, although
no member at all of hell; yet doth he concur with him in
this, that it is a place of bliss, and a common receptacle
wherein the souls of all the faithful, as well of the New as
of the Old Testament, do still remain in expectation of
the general resurrection: which quite marreth the Limbus
Patrum of our Romanists, and the journey which they
fancy our Saviour to have taken, for the fetching of the fa-
thers from thence.

With these two doth St. Augustine also join in his
ninety-ninth epistle to Euodius: concerning whose judg-
ment herein, I will not say the deceitful, but the exceed-
ing partial, dealing of cardinal Bellarmine can very hardly
be excused. “ Although’ Augustine,” saith he, ‘ in his
ninety-ninth epistle do seem to doubt, whether the bosom
of Abraham, where the souls of the fathers were in times
past, should be in hell, or somewhere else; yet in the
twentieth book of the City of God, the fifteenth chapter,
he affirmeth that it was in hell, as all the rest of the fa- "
thers have always taught.” If St. Augustine in that epis-
tle were of the mind, as he was indeed, that Abraham’s
bosom was no part of hell, he was not the first inventor of
that doctrine; others taught it before him, and opposed
Marcion for teaching otherwise. bv re δύ᾽ ἐρχομένω"
alone he went not, two there were at least, as we have

ὁ Eam itaque regionem sinum dico Abrahz, etsi non ccelestem, sublimiorem
tamen inferis, interim refrigerium prabituram animabus justorum, donee con-
summatio rerum resurrectionem omnium plenitudine mercedis expungat. Id.
ibid.

f Augustinus, etsi in epist. 99. ambigere videtur, an unus Abraham, ubi erant
anime patrum olim, in inferno esset, an alibi: tamen lib. 20. de civit. Dei, cap.
15. affirmat in inferno fuisse ; ut caeteri omnes patres semper docuerunt, Bellarm.
de Christ. lib. 4. cap. 11. in fine.

284. AN ANSWER TO A CHALLENGE

seen, that walked along with him in the same way. But
for that which he is said to have doubted of in one place,
and to have affirmed in another; if the indifferent reader
will be pleased but to view both the places, he shall
easily discern that the cardinal looked not into these
things with a single eye. In his ninety-ninth epistle, from®
that speech of Abraham: ‘‘ Between you and us there is
a great gulf fixed,” he maketh this inference : ‘‘ In these
words it appeareth sufficiently, as I think, that the bosom
of so great happiness is not any part and member of hell.”
These seem unto the cardinal to be the words of a doubt-
ful man: with what words then, when he is better resolved,
doth he affirm the matter? With these forsooth. ‘ If*
it do seem no absurdity to believe that the old saints, which
held the faith of Christ to come, were in places most re-
mote from the torments of the wicked, but yet in hell;
until the blood of Christ, and his descent into those
places, did deliver them; truly from henceforth the good
and faithful, who are redeemed with that price already
shed, know not hell at all.” If, ‘ satis ut opinor apparet,
it appeareth sufficiently, as I think,’ must import doubt-
ing, and ‘ si non absurde credi videtur, if it do seem no
absurdity to believe,” affirming: I know not, I must con-
fess, what to make of men’s speeches.

The truth is: St. Augustine in handling this question
discovereth himself to be neither of the Jesuit’s temper
nor belief. He esteemed not this to be such an article of
faith, that they who agreed not therein must needs be
held to be of different religions ; as he doth modestly pro-
pound the reasons, which induced him to think that Abra-

& Quanquam in his ipsis tanti magistri verbis, ubi ait dixisse Abraham, Inter
vos et nos chaos magnum firmatum est; satis, ut opinor, appareat non esse
quandam partem et quasi membrum inferorum tante illius felicitatis sinum.
Augustin. epist. 99. al. 164. Op. tom. 2. pag. 575.

h Si enim non absurde credi videtur, antiquos etiam sanctos, qui venturi
Christi tenuerunt fidem, locis quidem a tormentis impiorum remotissimis, sed
apud inferos fuisse, donec eos inde sanguis Christi, et ad ea loca descensus erueret :
profecto deinceps boni fideles effuso illo pretio jam redempti, prorsus inferos nes-
ciunt, donec etiam receptis corporibus bona recipiant que merentur. Id. de
civit. Dei, lib. 20. cap. 15.

MADE BY A JESUIT IN IRELAND. 285

ham’s bosom was no member of hell: so doth he not
lightly reject the opinion of those that thought otherwise,
but leaveth it still as a disputable point. ‘‘ Whether’ that
bosom of Abraham where the wicked rich man, when he
was in the torment of hell, did behold the poor man rest-
ing, were either to be accounted by the name of paradise,
or esteemed to appertain unto hell, I cannot readily af-
firm,” saith he in one place; and in another: ‘© Whether
Abraham were then at any certain place in hell, we cannot
certainly define ;” and in his twelfth book, de Genesi ad
literam: “‘ I' have not hitherto found, and I do yet in-
quire ; neither do 1 remember that the canonical Scrip-
ture doth any where put hell in the good part. Now that
the bosom of Abraham, and that rest, unto which the
godly poor man was carried by the angel, should not be
taken in the good part, I know not whether any good man
can endure to hear ; and therefore how we may believe
that it is in hell, Ido not see.” Where it may further
also be observed, that St. Augustine doth here assign no
other place to this godly poor man, than he doth unto the
souls of all the faithful, that have departed since the com-
ing of our Saviour Christ: the question with him being
alike of them both, whether the place of their rest be
designed by the name of hell or paradise. ‘Therefore he
saith, “‘ I™ confess I have not yet found that it is called
hell, where the souls of just men do rest ;” and again,
“* How" much more after this life may that bosom of

i Utrum sinus ille Abrahz, ubi dives impius cum in tormentis esset inferni
requiescentem pauperem vidit, vel paradisi censendus vocabulo, vel ad inferos
pertinere existimandus sit: non facile dixerim. Id. epist. 187. Op. tom. 2. pag.
679.

k Etenim apud inferos utrum in locis quibusdam fuisset jam Abraham: non
satis possumus definire. Id. in Psal. 85. Op. tom. 4. pag. 912.

1 Proinde, ut dixi, nondum inveni, et adhuc quero, nec mihi occurrit inferos
alicubi in bono posuisse Scripturam duntaxat canonicam. Non autem in bono ac-
cipiendum sinum Abrahe, et illam requiem, quo ab angelis pius pauper ablatus
est, nescio utrum quisquam possit audire : et ideo, quo modo eum apud inferos
credamus esse, non video. Id. de Gen. ad lit. lib. 12. cap. 33. Op. tom. 3. pag. 321.

™ Quanquam et illud me nondum invenisse confiteor, inferos appellatos, ubi
justorum anime requiescunt. Id. ibid.

» Quanto magis ergo post hanc yitam etiam sinus ille Abrahe Paradisus dici

286 AN ANSWER TO A CHALLENGE

Abraham be called paradise ; where now there is no temp-
tation, where is so great rest after all the griefs of this
life? For neither is there wanting there a proper kind
of light and of its own kind, and doubtless great; which
that rich man out of the torments and darkness of hell,
even from so remote a place, where a great gulf was
placed in the midst, did so behold, that he might there
take notice of the poor man whom sometime he had de-
spised.” And elsewhere expounding in the sixteenth of
St. Luke, ““ The® bosom of Abraham,” saith he, “ is the
rest of the blessed poor, whose is the kingdom of heaven,
in which after this life they are received.”

Bede, in his commentaries upon the same place, and
Strabus in the ordinary gloss, do directly follow St. Au-
gustine in this exposition; and the Greek interpreter of
St. Luke, who wrongly beareth the name of Titus Bos-
trensis, and Chrysostom, for proof thereof produceth the
testimony of Dionysius? Areopagita, ‘ affirming, that by
the bosoms of Abraham, Isaac, and Jacob, those blessed
resting-places are designed, which do receive the just unto
their never-fading and most blessed perfection.” The
words that he hath relation unto be these, in the seventh
chapter of the Ecclesiastical Hierarchy: ‘ The’ bosoms
of the blessed patriarchs and of all the rest of the saints
are, as I think, the most divine and blessed resting-places,
which doreceive all such as are like unto God, into that
never-fading and most blessed perfection that is therein.”

potest ; ubi jam nulla tentatio, ubi tanta requies post omnes dolores vite hujus ?
Neque enim et lux ibi non est propria quedam et sui generis, et profecto
magna; quam dives ille de tormentis et tenebris inferorum, tam utique de lon-
ginquo cum magnum chaos esset in medio, sic tamen vidit, ut ibi illum quondam
contemptum pauperem agnosceret. Id. ibid. cap. 34. pag. 321.

© Sinus Abrahz requies est beatorum pauperum, quorum est regnum ceelorum,
in quo post hanc vitam recipiuntur. Id. quest. evangel. lib. 2. cap. 38. Op. tom.
3. par. 2. pag. 264.

P Κύλπους δὲ τοῦ ᾿Αβραὰμ, καὶ τοῦ Ἰσαὰκ, καὶ τοῦ ᾿Τακὼβ, ὁ Διονύσιος
᾿Αρεοπαγίτης τὰς μακαρίας λήξεις φησὶ τὰς ὑποδεχομένας τοὺς δικαίους
εἰς τὴν αὐτῶν ἀγήρω καὶ μακαριωτάτην τελείωσιν. Tit. Bostr. in fin. cap.
16. Luce.

9 Κόλποι δέ εἰσὶν, ὡς οἶμαι, τῶν μακαρίων πατριαρχῶν Kai τῶν λοιπῶν
ἁγίων ἁπάντων αἱ θειόταται καὶ μακάρισται λήξεις, αἱ τοὺς θεοειδεῖς ὑπο-
δεχόμεναι πάντας, εἰς τὴν ἐν αὐταῖς ἀγήρω καὶ μακαριωτάτην τελείωσιν.
Dionys. eccl. hier. cap. 7.

MADE BY A JESUIT IN IRELAND. 287

Hitherto appertain those passages in St. Ambrose:
“ Come’ into the bosom of Jacob; that, as poor Lazarus
did in the bosom of Abraham, so thou also mayest rest in
the tranquillity of the patriarch Jacob. For the bosom
of the patriarchs is a certain retiring-place of everlasting
rest.” “* We® shall go where holy Abraham openeth his
bosom to receive the poor, as he did receive Lazarus; in
which bosom they do rest, who in this world have en-
dured grievous and sharp things.” “΄ Intot paradise is an
ascent, into hell a descent. Let them descend, saith he,
quick into hell. And therefore poor Lazarus was by the
angels lifted up into Abraham’s bosom.” ‘‘ Behold" that
poor man abounding with all good things ; whom the
blessed rest of the holy patriarch did compass about.”
“ς Lazarus”, lying in Abraham’s bosom, enjoyed everlast-
ing life.”

St. Chrysostom, or whosoever else was the author of
that homily touching the rich man and Lazarus, upon
those words of the text, that the rich man lifting up his
eyes beheld Lazarus in Abraham’s bosom, moveth this
question: ‘* Why* Lazarus did not see the rich man, as
well as the rich man is said to see Lazarus?” and giveth
this answer thereunto: “‘ Because’ he that is in the light

¥ Veniin gremium Jacob: ut, sicut Lazarus pauperin Abrahz sinu, ita etiam
tu in Jacob patriarche tranquillitate requiescas. Sinus enim patriarcharum re-
cessus quidam est quietis eterne. Ambros. orat. de obitu Valentiniani imp.

5. Tbimus ubi sinum suum Abraham sanctus expandit, ut suscipiat pauperes,
sicut suscepit et Lazarum: in quo sinu requiescunt, qui in hoc seculo gravia at-
que aspera pertulerunt. Id. de bono mortis, cap. 12. Op. tom. 1. pag. 411.

t Tn paradisum ascenditur, in infernum descenditur. Descendant, inquit, in
infernum viventes. Ideoque Lazarus pauper per angelos in Abrahz sinum est
elevatus. Id. in Psalm. 48. Op. tom. 1. pag. 953,

u Vide illum pauperem bonis omnibus abundantem, quem sancti patriarche
requies beata cireumdabat. Id. ibid.

w Lazarus, in Abrahe sinu recumbens, vitam carpebat eternam. Id. in
Psalm. 118. serm. 3. Op. tom, 1. pag. 998.

x Διὰ τὶ yap μὴ Λάζαρος εἶδε τὸν πλούσιον ; ἐπειδὴ ὁ ἐν TH φωτὶ ὑπάρ-
χων τὸν ἐν τῷ σκότει ἑστώτα οὐ βλέπει, ἀλλ᾽ ὁ ἐν τῷ σκότει τὸν ἐν τῷ
φωτί ὄντα ὁρᾷ. Chrysost. homil. in Divit. et Lazar. Op. tom, 8. pag. 110.

y E tenebris autem que sunt in luce tuemur :

Quod contra facere in tenebris e lu ccnequimus. Luceret. de rer. nat. lib. 4.

288 AN ANSWER TO A CHALLENGE

doth not see him that standeth in the dark: but he that is
in the dark beholdeth him that is in the light ;” taking it
for granted, that Abraham’s bosom was a place of light,
and not of darkness. He that wrote the homily upon the
sentence of that Psalm, ““ What man is he that would
have life, and desireth to see good days?” who is com-
monly also, though not rightly, accounted to be Chrysos-
tom, goeth further, and saith, that the rich man “ lifted?
up his eyes unto heaven out of the place of torments, and
cried unto father Abraham ;” yea, he expressly affirmeth
there, that ‘ the*blessed poor man did go unto heaven,
and the rich man covered with purple did remain in hell”
which agreeth well with that undoubted saying of St.
Chrysostom himself: ““ Lazarus’, who was worthy of
heaven and the kingdom that is there, being full of sores,
was exposed to the tongues of dogs, and strove with per-
petual hunger ;” and with that which he writeth else-
where: that ‘‘ after® famine, and sores, and lying in the
porch, he enjoyed that refreshing which is impossible to
be expressed by speech, even unspeakable? good things.”
Whereunto may be added that collection of his out of the
words of our Saviour: ‘“‘ Many® shall come from the east
and west, and shall sit down with Abraham, and Isaac
and Jacob, in the kingdom of heaven:” that this king-
dom is designed’ here by a new term of the bosom of
Abraham ; and the consummation of all good, called by
the name of the bosoms of the patriarchs.

z Erexit oculos in celum de loco tormentorum, et clamavit ad patrem Abra-
ham. Homil. in illud, Psalm. 33. Quis est homo inter. oper. Chrysost.

a Beatus pauper migravit ad ccelum ; et dives, purpura tectus, mansit in infer-
no. Ibid.

b Kai Λάζαρος piv, ὁ τῶν οὐρανῶν ἄξιος Kai τῆς βασιλείας τῆς ἐκεῖ
εἱλκωμένος ταῖς τῶν κυνῶν προέκειτο γλώτταις, λιμῷ μαχόμενος διηνεκεῖ
Chrysost. lib. 1.de Provident. ad Stagir. Op. tom. 1. pag. 170.

© Μετὰ τὸν λιμὸν Kai Ta ἕλκη Kai THY ἐν τῷ πυλῶνι κατάκλισιν, τῆς
ἀποῤῥήτου ἐκείνης ἀνέσεως καὶ οὐδὲ λύγῳ ἑρμηνευθῆναι δυναμένης μετ-
εἴχε. Id. inillud: Intrate per angust: port. Ibid. pag. 790,

4 τῶν ἀποῤῥήτων ἀγαθῶν ἀπολαύοντα. Ibid.

f τῷ τοὺς κόλπους ᾿Αβραὰμ ἀντὶ τῆς βασιλείας εἰπεῖν. Id. in Matt.
hom. 26. Op. tom. 7. pag. 319.

8. ὁ yap τοὺς πατριάρχας θαυμάζων, καὶ λῆξιν ἀγασθῶν τοὺς ἐκείνων
κόλπους καλῶν. ἅς, Ibid.

MADE BY A JESUIT IN IRELAND. 280

St. Basil, in his sermon of fasting, placeth Lazarus in
paradise: ‘ Dost' not thou see Lazarus how he entered
by fasting into paradise?” and the ancient compiler of the
Latin sermon translated from thence, frameth this ex-
hortation accordingly : ‘‘ Let' us therefore use this way,
whereby we may return unto paradise. Thither is La-
zarus gone before us.” Asterius bishop of Amasea
placeth him in “a* sweet and joyous state ;” Cyril bishop
of Alexandria, in ‘‘ unexpected! delights ;” Salvianus, in
*‘ bliss and everlasting wealth.” “ The™ poor man,” saith
he, ‘‘ bought bliss with beggary; the rich man, punish-
ment with wealth. ‘The poor man, when he had just
nothing, bought everlasting riches with penury.” Gre-
gory Nazianzen saith, he ‘ was" enriched with refresh-
ment in the bosoms of Abraham,” that are so much to be
desired’. Prudentius, in his poetical vein, describeth him
to be there hedged about with flowers, as being in the
garden of paradise, even in the same paradise wherein
pure souls do now rest since the ascension of Christ; for
thus he writeth :

SedP dum resolubile corpus
Revocas, Deus, atque reformas ;
Quanam regione jubebis
Animam requiescere puram ?

" Οὐχ᾽ dpag τὸν Λάζαρον πῶς διὰ νηστείας εἰσῆλθεν εἰς TOY παράδει-
σον ; Basil. hom. 1. de Jejunio.

1 Utamur ergo et nos hac via, qua rediri ad paradisum potest, &c. Illuc pre-
cessit Lazarus. Serm. de Jejunio, Zenoni Veronensi perperam attributum.

κ Τῷ δ᾽ ἐκεῖ μοχθήσαντι καὶ πατηθέντι καὶ πικραῖς ἀνασχομένῳ τῆς
ἐνσάρκου ζωῆς, γλυκεῖα τις καὶ εὐῤραίνουσα ἡ ἐνθάδε ἀπενεμήθη κατά-
στασις. Asterius, in hom. de divit. et Lazaro.

1 Ὁ μὲν Λάζαρος ἣν ἐν ἀδοκήτοις τρυφαῖς" ὁ δὲ πλούσιος ἀσυνήθως, ἐν
φλογὶ καὶ μάστιξι. Cyril. Alexand. homil. paschal. 11.

™ Pauper beatitudinem emit mendicitate ; dives supplicium facultate. Pauper
cum penitus nil haberet, emit zternas divitias egestate. Saly. Massil. lib. 3. ad
eccles. Cathol. advers. avaritiam. Prior etiam sententia habetur apud authorem
serm. 306. tom. 5. app. Oper. Augustini.

n Λάζαρος σώζεται, Kai πλουτεῖ τὴν ἐν κόλποις ᾿Αβραὰμ ἀνάπαυσιν.
Gregor. Nazianz. orat. 10. de pauper. amore, pag. 262.

ο Τῶν ὀρεκτων ᾿Αβραὰμ κόλπων. Id. orat. 44, in Pentecost, pag. 714.

P Prudent. Cathemerin@n, hymn. 10,

VOL, III, U

23
so
ῷ

AN ANSWER TO A CHALLENGE:

Gremio senis abdita sancti
Recubabit, ubi est Eleazar ;
Quem floribus undique septum
Dives procul adspicit ardens.

Sequimur tua dicta, Redemptor,
Quibus atra e morte triumphans,
Tua per vestigia mandas
Socium crucis ire latronem.

Of Abraham, the Jew Philo writeth: that ‘“ having’
left this mortality, he was adjoined to God’s people, en-
joying immortality, and made equal to the angels:” even
as our Saviour speaketh of the children of the resur-
rection’. So where Job saith: ‘‘ Naked came I out of
my mother’s womb, and naked shall I return thither ;”
the Greek schools expound it thus: ‘ Thither, namely*
unto God, unto that blessed end and rest, unto' the place
that is free from sorrow ;” which the author of the com-
mentaries upon Job ascribed to Origen, expresseth thus
at large: “ Thither® will I go, saith he, where are the
tabernacles of the righteous, where the glories of the
saints are, where is the rest of the faithful, where is the
consolation of the godly, where is the inheritance of the
merciful, where is the bliss of the undefiled, where is the
joy and consolation of such as love the truth. Thither
will I go, where is light and life, where is glory and jo-
cundness, where is joy and exultation: whence grief and

4 ᾿Αβραὰμ ἐκλιπῶν τὰ θνητὰ, προστίθεται τῷ Θεοῦ λαῷ, καρπούμενος
ἀφθαρσίαν, ἴσος ἀγγέλοις γεγονὼς. Philo, in lib. de sacrific. Abelis et Cain ;
non procul ab initio.

s Nimirum ad Deum; ad illum, inquam, beatum finem et requietem. Ca-
tena Gree. in Job, cap. 1. a P. Comitolo conversa.

' Eig τὸν τόπον τὸν πένθους ἐλεύθερον. Caten. MS. Ὁ. Augustini Lindselli.

4 Tllo, inquit, ibo, ubi sunt tabernacula justorum, ubi sunt sanctorum gloriz,
ubi est fidelium requies, ubi est piorum consolatio, ubi est misericordium here-
ditas, ubi est immaculatorum beatitudo, “ubi est veracium letitia et consolatio.
Illuc ibo, ubi est lux et vita, τ] est gloria et jucunditas, ubi est letitia et exulta-
tio; vel unde aufugit dolor, tristitia et gemitus, ubi obliviscuntur priores tribula-
tiones has que sunt in corpore super terram. IIlluc ibo ubi est tribulationum
depositio, ubi est remuneratio laborum, ubi Abrahz sinus, ubi Isaac proprietas,
ubi Israel familiaritas, ubi sanctorum anime, ubi angelorum chori, ubi archan-
gelorum voces, ubi Spiritus sancti illuminatio, ubi Christi regnum, ubi zterni
Dei patris infecta gloria atque beatus conspectus. Orig. in Job, lib, 1.

MADE BY A JESUIT IN IRELAND. 291

heaviness and groaning fly away, where they forget the
former tribulations that they sustained in their body upon
the earth. Thither will I go, where there is a laying aside
of tribulations, where there is a recompence of labours,
where is the bosom of Abraham, where the propriety of
Jacob, where the familiarity of Israel; where be the
souls of the saints, where the choir of angels, where the
voices of archangels, where the illumination of the Holy
Ghost, where the kingdom of Christ, where the endless
glory and blessed sight of the eternal God the Father.”
What difference, I pray you now, is there betwixt this
limbus patrum and heaven itself?

Of Abraham’s bosom Gregory Nyssen writeth after this
manner: ‘‘ As* by a certain abuse of speech we call a
bay of the sea an arm or bosom: so it seemeth to me that
the word doth signify the exhibition of those unmeasur-
able good things by the name of a bosom; into which
good bosom, or bay, all men that sail by virtuous course
through this present life, when they loose from hence,
put in their souls, as it were, into a haven free from
danger of waves and tempests.” And in another place,
“ΤΙΣ one hearing of a bosom, as it were a certain large
bay of the sea, should conceive the fulness of good things
to be meant thereby where the patriarch is named, and
that Lazarus is therein, he should not think amiss.”
True it is indeed, that divers of the doctors, who make
Abraham’s bosom to be a place of glory, do yet distin-
guish it from heaven; but it is to be considered withal,
that they hold the same opinion indifferently, of the place
whereunto the souls of all godly men are received, as well

χ Ὥσπερ οὖν τὴν ποιὰν τοῦ πελάγους περιγραφὴν ἐκ καταχρήσεως τι-
νὸς ὀνομάζομεν κόλπον, οὕτω δοκεῖ τῶν ἀμετρήτων ἐκείνων ἀγαθῶν τὴν
ἔνδειξιν ὁ λόγος τῷ τοῦ κόλπου διασημαίνειν ὀνόματι, ᾧ πάντες οἱ δι᾿ ἀρε-
τῆς τὸν παρόντα διαπλέοντες βίον, ὅταν ἐντεῦθεν ἀπείρωσιν, ὥσπερ ἐν
1 cAsloTiy λιμένι τῷ ἀγαθῷ κόλ τὰς ψυχὰς ἐνορμὶζον Greg.
ἀκατακλείστῳ λιμένι τῷ ἀγαθῷ κόλπῳ τὰς χὰς évoppiZovrar. Greg.
Nyssen. dialog. de anima et resurrect. oper. tom. 3. pag. 219.

Y Κύλπον yap ἀκούσας, οἷον τινὰ εὐρύχωρον πελάγους περιοχὴν, TO τῶν
ἀγαθῶν πλήρωμα, ὡς ἐπωνομάσθη ὁ Πατριάρχης, νοήσας τὶς, οὐκ ἂν
ἁμάρτοι, ἐν ᾧ καὶ Λάζαρος γίνεται. Id, tractat. 2, de Psalmor. inscript. cap.
6. oper, tom, 1. pag. 304.

299 AN ANSWER TO A CHALLENGE

under the state of the New as of the Old Testament. For
they did not hold, as our Romanists do now, that Christ
by his descension emptied limbus, and removed the bosom
of Abraham from hell into heaven: their limbus is now as
full of fathers as ever it was, and is the common recep-
tacle wherein they suppose all good souls to remain until
the general resurrection; before which time they admit
neither the fathers nor us unto the possession of the king-
dom of heaven. ‘‘ For? Abraham,” saith Gregory Nyssen,
** and the other patriarchs, although they had a desire to
see those good things, and never left seeking that hea-
venly country, as the apostle saith, yet are they notwith-
standing that, even yet in expectancy of this favour, God
having provided some better thing for us, according to
the saying of St. Paul, that they without us should not
be made perfect.” So Tertullian: ‘It* appeareth to every
wise man that hath ever heard of the Elysian fields, that
there is some local determination, which is called Abra-
ham’s bosom, to receive the souls of his sons, even of the
Gentiles; he being the father of many nations that were
to be accounted of Abraham’s family, and of the same
faith wherewith Abraham believed God, under no yoke of
the law, nor in the sign of circumcision. ‘That region
therefore do I call the bosom of Abraham, although not
heavenly yet higher than hell, which shall give rest in the
mean season to the souls of the righteous, until the con-
summation of things do finish the resurrection of all, with

2 Kai γὰρ ot περὶ τὸν ᾿Αβραὰμ πατριάρχαι, Tot μὲν ἰδεῖν τὰ ἀγαθὰ
τὴν ἐπιθυμίαν ἔσχον, καὶ οὐκ ἀνῆκαν ἐπιζητοῦντες τὴν ἐπουράνιον
πατρίδα, καθώς φησιν ὁ ἀπόστολος" ἀλλ᾽ ὕμως ἐν τῷ ἐλπίζειν ἔτι τὴν
χάριν εἰσὶ, τοῦ Θεοῦ κρεῖττον τι περὶ ἡμῶν προβλεψαμένου, κατὰ τὴν
τοῦ Παύλου φωνὴν, ἵνα μή, φησι, χωρὶς ἡμων τελειωθῶσι. Greg. Nyssen.
de Hominis opificio, cap. 22. op. tom, 1. pag. 103.

ἃ Unde apparet sapienti cuique qui aliquando Elysios audierit, esse aliquam
localem determinationem, que sinus dicta sit Abrahe, ad recipiendas animas fi-
liorum ejus etiam ex nationibus, patris scilicet multarum nationum in Abrahe cen-
sum deputandarum, et eadem fide qua et Abraham Deo credidit, nullo sub jugo
legis, nec in signo circumcisionis. Eam itaque regionem sinum dico Abrahe, etsi
non ceelestem, sublimiorem tamen inferis, interim refrigerium prebituram ani-
mabus justorum, donec consummatio rerum resurrectionem omnium plenitudine
mercedis expungat, Tert. lib. 4. contr. Marcion, cap. 34.

MADE BY A JESUIT IN IRELAND. 293

the fulness of reward.” And we have heard St. Hilary
say before, that “ all’ the faithful, when they are gone out
of the body, shall be reserved by the Lord’s 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 time of entering again into the kingdom of
heaven do come;” and again: “ The rich and the poor
man in the Gospel do serve us for witnesses: one of whom
the angels did place in the seats of the blessed and in
Abraham’s bosom; the other the region of punishment
did presently receive.” ‘‘ For‘ the day of judgment is the
everlasting retribution either of bliss or pain: but the
time of death hath every one under his laws, while either
Abraham or punishment reserveth every one unto judg-
ment.”

The difference betwixt the doctors in their judgment
concerning the bosom of Abraham, and the resting of the
ancient fathers therein, we find noted in part in those
expositions upon the Gospel, which go under the name of
Theophilus bishop of Antioch, and Eucherius bishop of
Lyons. “In®* that the rich man,” say they, ‘ did in hell
behold Abraham, this by some is thought to be the reason:
because all the saints before the coming of our Lord Jesus

Ὁ Exeuntes de corpore ad introitum illum regni ccelestis per custodiam Do-
mini fideles omnes reservabuntur: in sinu scilicet interim Abrahe collocati, quo
adire impios interjectum chaos inhibet, quousque introeundi rursum in regnum
celorum tempus adveniat. Hil. in Psal. 120. op. pag. 383.

© Testes nobis evangelicus dives et pauper: quorum unum angeli in sedibus
beatorum et in Abrahe sinu locaverunt, alium statim poene regio suscepit. Id.
in Psalm. 2. pag. 52.

4 Judicii enim dies, vel beatudinis retributio est eterna vel pene. Tempus
vero mortis habet unumquemque suis legibus, dum ad judicium unumquemque
aut Abraham reservat aut poena. Id. ibid.

© In hoe quod apud infernum Abrahamum vidit, hae subesse a quibusdam
ratio putatur; quod omnes sancti ante adventum Domini nostri Jesu Christi
etiam ad inferna, licet in refrigerii locum, descendisse dicuntur. Alii opinantur
locum illum in quo Abraham erat, ab illis inferni locis seorsim in superiori-
bus fuisse constitutum: propter quod dicat Dominus de illo divite, quod elevans
oculos suos cum esset in tormentis, vidit Abraham de longe. Theophil. An-
tioch. allegor. in Johan, lib. 4, Eucher, Lugd, de questionib, noyi Testam, in
Luca.

294. AN ANSWER TO A CHALLENGE

Christ, are said to have descended into hell, although
into a place of refreshment. Others think that the place
wherein Abraham was, did lie apart from those places of
hell, situated in places above, for which the Lord should
say of that rich man, that lifting up his eyes when he was
in torments, he saw Abraham afar off.” The former of
these opinions is delivered by some of the doctors doubt-
fully, by others more resolutely. Primasius setteth it
down with St. Augustine’s qualifications: “ It' seemeth
that without absurdity it may be believed.” The author
of the imperfect work upon St. Matthew saith, that “ per-
adventure® the just did ascend into heaven before the
coming of Christ ; yet that he doth think, that no soul
before Christ did ascend into heaven, since Adam sinned,
and the heavens were shut against him, but all were de-
tained in hell;” and, “‘as" I do think,” saith the Greek ex-
positor of Zachary’s hymn likewise, “‘ even our fathers,
Abraham, Isaac, and Jacob, and the whole choir of the
holy prophets and just men, did enjoy the coming of
Christ.” Of which coming to visit the fathers in hell, St.
Hierome’, Ruffinus", Venantius Fortunatus', Gregory”,
Julianus 'Toletanus", and Eusebius Emissenus® (as he is
commonly called) interpret that question propounded by

f Sinon absurde credi videtur. Primasius, lib. 5. in Apocalyps. cap. 20. se-
cutus Augustinum, lib. 20. de civit. Dei, cap. 15.

§ Vis autem manifeste scire, quoniam ante Christum cceli si aperiebantur,
iterum claudebantur. Narn justi quidem forsitan ascendebant in ccelum: pec-
catores autem nequaquam. Ideo autem dixi, forsitan, ne quibusdam placeat
etiam ante Christi adventum justorum animas ascendere potuisse in ccelum.
Alioqui nullam animam ante Christum arbitror ascendisse in ccelum, ex quo
peccavit Adam, et clausi sunt ei coeli: sed omnes in inferno detentas. Op.
imperf. in Matth. homil. 4. inter opera Chrysostomi.

h Ut enim arbitror, etiam patres nostri, Abraham, Isaac, et Jacob, et totus
chorus sanctorum vatum et justorum, Christi adventu perfruiti sunt. Catena
Greca in cantica utriusque Testamenti, ab Ant. Carafa convers. tom. 1. ope-
rum Theodoreti, pag. 729. edit. Colon. 1573.

i Hieron. epist. ad Algas. quest. 1. et lib. 2. commentar. in Matth. cap. 11.

kK Ruffin. in exposit. Symboli. ' Ven. Fortunat. in exposit. Symboli.

™ Gregor. lib. 1. in Ezech. hom. 1. et in evang. hom. 6, op, tom. 1. pag. 1176.
et 1453. ;

n Julian. Tolet. lib. 2. contra Judzos.
© Euseb. homil, in eyangel. Dominic. 3. adventus.

MADE BY A JESUIT IN IRELAND. 299

the baptist unto our Saviour: ‘* Art? thou he that should
come, or look we for another :” which exposition is by St.
Chrysostom? justly rejected, as utterly impertinent and
ridiculous. Anastasius Sinaita affirmeth very boldly, that
‘ all‘ the souls as well of the just as the unjust were under
the hand of the devil, until Christ descending into hell
said unto those that were in bonds, Come forth; and to
those that were in durance, Be at liberty.” For “ he*
did not only,” saith he in another place, “ dissolve the
corruption of the bodies in the grave; but also delivered
the captivity of the souls out of hell, wherein they were by
tyranny detained, and peradventure not by tyranny nei-
ther, but for many debts; which being payed, he that
descended for their delivery, brought back with him a
great captivity ;” and thus was “ hellt spoiled, and Adam
delivered from his griefs.” Which is agreeable to that
which we read in the works of Athanasius: that ‘“ the"
soul of Adam was detained in the condemnation of death,
and cried continually unto the Lord; such as had pleased
God, and were justified in the law of nature, being de-
tained together with Adam, and lamenting and crying out
with him:” and that the devil, ““ beholding’ himself

P Matt. chap. 11. ver. 3. Luke, chap. 7. ver. 19, 20.

9 Chrysost. in Matth. cap. 11. hom. 36. op. tom. 7. pag. 409.

ν᾽ Ὑπὸ τὴν χείρα τοῦ διαβόλου ὑπῆρχον πᾶσαι αἱ ψυχαὶ τῶν ἁγίων
καὶ τῶν ἁμαρτωλῶν, ἕως οὗ κατελθὼν ἐν τῷ doy ὁ Χριστὸς εἶπε τοῖς ἐν
δεομοῖς, ᾿Εξέλθετε, καὶ τοῖς κατεχομένοις, ἐλευθερώθητε. Αμαβίαβ, Sinait.
(al. Niceen.) quest. 112.

5» Οὐ yap μόνον τὴν τῶν σωμάτων φθορὰν ἐν τῷ τάφῳ δίελυσεν" ἀλλὰ
καὶ τὴν τῶν ψυχῶν αἰχμαλωσίαν ἐκ τοῦ δου ἀπέλυσεν" ἔνθα κατείχοντο
τυραννούμεναι, ἢ τάχα, οὐ τυραννούμεναι, ἀλλ᾽ ἀντικατεχόμεναι πολλῶν
ῥὁφλημάτων" ἅπερ καταθείς, ὁ διὰ τὸ λυτρώσασθαι καταβὰς, [ἀνήγαγε
πολλὴν αἰχμαλωσίαν. Anastas. Sinait. de rect. dogmatib. orat. 5.

t Ἔν αὐτῇ ὁ done ἐσκυλεύθη" ἐν αὐτῇ ὁ ᾿Αδὰμ τῶν ὀδυνῶν ἀπηλλάγη.
Id. in Hexaemer. lib. 7.

υ Τῆς τοῦ Adan ψυχῆς ἐν καταδίκῃ θανάτου κατεχομένης καὶ βοώσης
πρὸς τὸν ἑαυτῆς δεσπότην διαπαντὸς, (sive διηνεκῶς) καὶ τῶν εὐαρεστη-
σάντων τῷ θεῷ, καὶ δικαιωθέντων ἐν τῷ φυσικῷ νόμῳ, συγκατεχομένων
τῷ Αδὰμ συμπενθούντων τε καὶ συμβοώντων. Athan. de salutar. advent.
Christi, advers. Appollinar. op. tom. 1. pag. 947.

W Kai yap ὁρῶν ἑαυτὸν σκυλευύμενον κατέκοπτεν ἑαυτὸν" ὁρῶν δὲ καὶ
τοὺς ποτὲ κλαίοντας ὑπ᾽ αὐτὸν, νῦν ψάλλοντας ἐν κυρίῳ, διέῤῥησσεν
ἑαυτὸν. Author, serm. in passion. et crucem Domin. inter opera Athanas.

296 AN ANSWER TO A CHALLENGE

spoiled, did bemoan himself; and beholding those that
sometime were weeping under him, now singing in the
Lord, did rend himself.”

Others are more favourable to the souls of the fathers,
though they place them in hell; for they hold them to
have been there ina state of bliss, and not of misery.
Thus the author of the Latin homily concerning the rich
man and Lazarus, which is commonly fathered upon Chry-
sostom, notwithstanding he affirmeth that Abraham* was
in hell, and that before the coming of Christ, none ever
entered into paradise: yet doth he acknowledge in the
mean time, that Lazarus did remain there in a kind of
paradise. For “ the’ bosom of Abraham,” saith he, “ was
the poor man’s paradise ;” and again: ‘“ Some? man may
say unto me, Is there a paradise in hell? I say this, that
the bosom of Abraham is the truth of paradise: yea, and
I confess it to be a most holy paradise.” So Tertullian,
in the fourth book of his verses against Marcion, placeth
Abraham’s bosom under the earth, but in an open and
lightsome seat, far removed from the fire and from the
darkness of hell :

sub corpore terrz

In parte ignota quidam locus exstat apertus,
Luce sua fretus; Abrahz sinus iste vocatur,
Altior a tenebris, longe semotus ab igne,

Sub terra tamen.

Yea, he maketh it to be one house with that which is
eternal in the heaven, distinguished only from it, as the
outer and the inner temple, or the sanctum and the

* Simulque considerandum, quod Abraham apud inferos erat: necdum enim
Christus resurrexerat, qui illum in paradisum duceret. Antequam Christus
moreretur, nemo in paradisum conscenderat, nisi latro. Rhomphea illa flammea,
et vertigo illa claudebat paradisum. Non poterat aliquis intrare in paradisum,
quem Christus clauserat : latro primus cum Christe intravit. Homil. in Lue. cap.
16. de divite, tom. 2. oper. Chrysost. Latin.

y Paradisus pauperis, sinus erat Abrahe. Ibid.

Z Dicat mihi aliquis: In inferno est Paradisus ? Ego hoc dico, quia sinus
Abrahz Paradisi veritas est: sed et sanctissimum Paradisum fateor. Ibid.

* Confer locum ex Augustino, de Genesi ad liter. lib. 12. cap. 24. supra cita-
tum, pag. 280.

MADE BY A JESUIT IN IRELAND. 297

sanctum sanctorum, were in the time of the Law, by the
veil that hung between: which veil being rent at the pas-
sion of Christ, he saith these two were made one eyer-
lasting house :

Tempore divisa et spatio, et ratione ligata

Una domus, quamvis velo partita videtur.

Atque adeo passo Domino velamine rupto,

Ceelestes patuere plage, ccelataque sancta :

Atque duplex quondam, facta est domus una perennis.

Yet elsewhere he maketh up the partition again: main-
taining very stiffly, that the gates of heaven” remain still
shut against all men, until the end of the world come,
and the day of the last judgment. Only paradise® he
leaveth open for martyrs (as that other author of the
Latin homily seemeth* also to do), but the souls of the
rest of the faithful he sequestereth* into hell, there to re-
main’ in Abraham’s bosom until the time of the general

> Nulli patet ccelum terra adhuc salva, ne dixerim clausa. Cum transactione
enim mundi reserabuntur regna celorum. Tertull. de anima, cap. 55.

© Quomodo perpetua fortissima martyr sub die passionis in revelatione para-
disi, solos illic commartyres suos vidit; nisi quia nullis romphea paradisi jani-
trix cedit, nisi qui in Christo decesserint ? Tota paradisi clavis tuus sanguis est.
Ibid. Vid. etiam lib. de resurrect. carnis, cap. 43.

ἃ Si persecutio venerit, imitemur latronem : si pax fuerit, imitemur Lazarum.
Si martyrium fecerimus, statim intrabimus paradisum : si paupertatis peenam
sustinuerimus, statim in sinum Abrahe. Habet et sanguis, habet et pax loca
sua: habet et paupertas martyrium suum, et egestas bene tolerata facit marty-
rium; sed egestas propter Christum, non propter necessitatem. Homil. de divite,
inter opera Chrysost.

© Habes etiam de paradiso a nobis libellum, quo constituimus omnem animam
apud inferos sequestrari in diem Domini. Tertul. de anim. cap. 55. Omnes
ergo anime penes inferos? inquis. Velis ac nolis, et supplicia jam illic et refri-
geria habes, pauperem et divitem, &c. Cur enim non putes animam et puniri
et foveri in inferis, interim sub expectatione utriusque, judicii in quadam usur-
patione et candida ejus? Ibid. cap. ult.

f Quod si Christus Deus, quia et homo, mortuus secundum scripturas, et se-
pultus secundum easdem, hic quoque legi satisfecit, forma humane mortis apud
inferos functus; nee ante ascendit in sublimiora ceelorum, quam descendit in
inferiora terrarum, ut illic patriarchas et prophetas compotes sui faceret ἢ habes,
et regionem inferum subterraneam credere, et illos cubito pellere, qui satis
superbe non putent animas fidelium inferis dignas; servi super Dominum, et
discipuli super magistrum, aspernati forte in Abrahe sinu, expeetande resur-

rectionis solatium carpere. Ibid, cap. 59.

298 AN ANSWER TO A CHALLENGE

resurrection. And to this part of hell doth he imagine
Christ to have descended, not with purpose to fetch the
souls of the fathers from thence, which is the only er-
rand that our Romanists conceive he had thither, but,
ἐς ut illic patriarchas et prophetas compotes sui faceret,
that he might there make the patriarchs and prophets
partakers of his presence.”

St. Hierome saith, that “οὐδ Lord Jesus Christ de-
scended into the furnace of hell, wherein the souls both
of sinners and of just men were held shut; that without
any burning or hurt unto himself, he might free from the
bonds of death those that were held shut up in that
place :” and that he “ called’ upon the name of the Lord
out of the lowermost lake, when by the power of his divi-
nity he descended into hell, and having destroyed the
bars of Tartarus, (or the dungeon of hell) bringing from
thence such of his as he found there, aseended conqueror
up again.” He saith further, that “ Hell’ is the place of
punishments and tortures, in which the rich man that was
clothed in purple is seen: unto which also the Lord did
descend, that he might let forth those that were bound
out of prison.” Lastly, “ the’ Son of God,” saith he,
following Origen, as it seemeth, too unadvisedly here,
«‘ descended into the lowermost parts of the earth, and
ascended above all heavens, that he might not only fulfil

Dominus noster Jesus Christus ad fornacem descendit inferni; in quo
clause, et peccatorum et justorum anime tenebantur: ut absque exustione
et noxa sui, eos qui tenebantur inclusi, mortis vinculis liberaret. Hieronym.
lib. 1. in Daniel, cap. 3.

h Invocavit ergo Redemptor noster nomen Domini de lacu novissimo, cum in
virtute divinitatis descendit ad inferos, et destructis claustris Tartari, suos quos
ibi reperit eruens, victor ad superos ascendit. Id. lib, 2. in Lament. Jerem.
cap. 3.

i Infernus locus suppliciorum atque cruciatuum est, in quo videtur dives pur-
puratus: ad quem descendit et Dominus, ut vinctos de carcere dimitteret. Id.
lib. 6. in Esai. cap. 14.

k Descendit ergo in inferiora terre, et ascendit super omnes ceelos filius Dei :
ut non tantum legem prophetasque compleret, sed et alias quasdam occultas
dispensationes, quas solus ipse novit cum patre. Neque enim scire possumus,
quomodo et angelis et his qui in inferno erant, sanguis Christi profuerit; et
tamen quin profuerit, nescire non possumus, Id, lib. 2. in Ephes. cap. 4.

MADE BY A JESUIT IN IRELAND. 299

the law and the prophets, but certain ether hidden dis-
pensations also, which he alone doth know with the Fa-
ther. For we cannot understand, how the blood of Christ
did profit both the angels and those that were in hell;
and yet that it did profit them, we cannot be ignorant.”
Thus far St. Hierome, touching Christ's descent into the
lowermost hell: which Thomas and the other schoolmen
will not admit that he ever came unto.

Yet this must they of force grant, if they will stand
to the authority of the fathers: ‘ It! remained,” saith
Fulgentius, ‘ for the full effecting of our redemption,
that man assumed by God without sin, should thither de-
-scend, whither man separated from God should have
fallen by the desert of sin, that is, unto hell, where the
soul of the sinner was wont to be tormented; and to the
grave, where the flesh of the sinner was accustomed to be
corrupted ; yet so, that neither the flesh of Christ should
be corrupted in the grave, nor his soul be tormented with
the pains of hell. Because the soul free from sin, was not
to be subjected to such punishment; neither ought cor-
‘ruption to taint the flesh without sin.” And™ this he saith
was done for this end: “ that by the flesh of the just
dying temporally, everlasting life might be given to our
flesh ; and by the soul of the just descending into hell,
the pains of hell might be loosed.”

It is the saying of St. Ambrose, that ‘‘ Christ" being
void of sin, when he did descend into the lowermost parts

' Restabat tamen ad plenum nostre redemptionis effectum, ut illue usque
homo sine peccato a Deo susceptus descenderet, quousque homo separatus a
Deo, peccati merito cecidisset ; id est, ad infernum, ubi solebat peccatoris anima
torqueri, et ad sepulchrum, ubi consueverat peccatoris caro corrumpi: sic tamen,
ut nec Christi caro in sepulchro corrumperetur, nec inferni doloribus anima tor-
queretur. Quoniam anima immunis a peccato, non erat subdenda supplicio :
et carnem sine peccato non debuit vitiare corruptio. Fulgent. ad Trasimund.
lib. 3. cap. 30.

™ Hoc autem ideo factum est, ut per morientem temporaliter carnem justi,
donaretur vita eterna carni; et per descendentem ad infernum animam justi,
dolores solverentur inferni. Ibid. .

n Expers peccati Christus, cum ad tartari ima descendens, seras inferni janu-
asque confringens, vinctas peccato animas, mortis dominatione destructa, e diaboli
faucibus revocavit ad yitam, Ambros. de mysterio Pasche, cap.

300 AN ANSWER TO A CHALLENGE

of ‘Tartarus, breaking the bars and gates of hell, called
back unto life, out of the jaws of the devil, the souls that
were bound with sin, having destroyed the dominion of
death:” and of Eusebius Emissenus, or Gallicanus (or
whoever was the author of the sixth paschal homily
attributed to him) that “ the°® son of man laying aside his
body, pierced the lowest and hidden seats of Tartarus:
but where he was thought to have been detained among
the dead, there binding death, did he loose the bonds of
the dead.” ‘* Presently therefore’,” saith Czesarius, in his
third paschal homily, which is the same with the first of
those that go under the name of the former Eusebius,
ΚΕ the everlasting night of hell at Christ’s descending shined
bright : the gnashing of the mourners ceased, the burthens
of the chains were loosed, the bursted bands of the
damned fell from them. ‘The tormentors astonished in
mind were amazed: the whole impious shop trembled to-
gether, when they beheld Christ suddenly in their dwell-
ings.” So Arnaldus Bonevallensis in his book De car-
dinalibus operibus Christi, commonly attributed to St.
Cyprian, noteth, that at that time “ there‘ was a cessa-
tion from infernal torments,” which by Διαίου" is thus
more amply expressed in verse:

pavidis resplenduit umbris

Pallida regna petens, propria quem luce coruscum

Non potuit fuscare chaos. Fugere dolores,

Infernus tune esse timet, nullumque coercens

In se pena redit, nova tortor ad otia languet :

Tartara meesta gemunt, quia vincula cuncta quiescunt.
Mors ibi quid faceret, quo vite portitor ibat ?

° Deposite quidem corpore imas atque abditas Tartari sedes filius hominis
penetravit: sed ubi retentus esse inter mortuos putabatur, ibi vincula mortuo-
rum ligata morte laxavit. Euseb. homil. 6. de Pascha.

P Confestim igitur eterna nox inferorum Christo descendente resplenduit ;
siluit stridor lugentium ille, soluta sunt onera catenarum, dirupta ceciderunt
vincula damnatorum. Attonitze mentis obstupuere tortores: omnis simul impia
officina contremuit, cum Christum repente in suis sedibus vidit. Ibid. homil. 1.
Cesarius Arelatens. de Pasch. hom, 3.

4 Ab infernalibus tormentis cessatum est. Arnald, abb. Bonevallis, act. de
unctione chrismatis in fine.

* Arator, historiz apostolice, lib. 1.

MADE BY A JESUIT IN IRELAND. 301

St. Augustine doth thus deliver his opinion touching
this matter: ‘‘ That* Christ’s soul came unto those places
wherein sinners are punished, that he might loose them
from torments, whom by his hidden justice he judged fit
to be loosed, is not without cause believed.” ‘‘ Neither
did our Saviour, being dead for us, scorn to visit those
parts, that he might loose from thence such as he could
not be ignorant, according to his divine and secret justice,
were to be loosed.” But" whether he loosed “ all that
he found in those pains, or some whom he thought worthy
of that benefit, I yet enquire. For that he was in hell,
and bestowed the benefit upon some that did lie in the
pains thereof, I do not doubt.” Thus did St. Augustine
write unto Evodius, who enquired of him, whether “ our’
Saviour loosed all from thence, and emptied hell;” which
was in those days a great question, and gave occasion to
that speech of Gregory Nazianzen, “ If’ he descend into
hell, go thou down with him, (namely in contemplation and
meditation) learn the mysteries of Christ’s doings there,
what the dispensation, and what the reason was of his double
descent, (to wit, from heaven unto earth, and from earth
unto hell:) whether at his appearing he simply saved all, or
there also such only as did believe.””, What Clemens Alex-
andrinus his opinion was herein, every one knoweth, that

5. Christi animam venisse usque ad ea loca, in quibus peccatores cruciantur
ut eos solveret a tormentis, quos esse solvendos occulta nobis sua justitia judi-
cabat, non immerito creditur. Augustin. de Genesi ad literam, lib. 12. cap. 33.

t Nec ipsam tamen rerum partem noster Salvator mortuus pro nobis visitare
contempsit, ut inde solveret quos esse solvendos secundum divinam secretamque
justitiam ignorare non potuit. Ibid. cap. 34.

u Sed quia evidentia testimonia et infernum commemorant et dolores; nulla
causa occurrit, cur illo credatur venisse Salvator, nisi ut ab ejns doloribus salvos
faceret. Sed utrum omnes quos in eis invenit, an quosdam quos illo beneficio
dignos judicavit, adhuc requiro. Fuisse tamen eum apud inferos, et in eorum
doloribus constitutis hoc beneficium prestitisse, non dubito. Id. epist. 164. ad
Evodium. op. tom. 2. pag. 576.

Y Si omnes inde solvit Salvator, et sicut requirens scripsisti, exinanivit inferna.
Item: Si, ut queerendo dicis, exinaniti sunt inferi. Ibid.

W"Ap εἰς (dou κατίῃ, συγκάτελθε" γνῶθι καὶ τὰ ἐκεῖσε τοῦ Χριστοῦ μυσ-
τήρια, τίς ἡ οἰκονομία τῆς διπλῆς καταβάσεως, τίς ὁ λόγος" ἁπλῶς σώζει
πάντας ἐπιφανεὶς, ἢ κἀκεῖ τοὺς πιστεύοντας. Greg. Nazianz, orat. 42.
quest. 2, in Pasch, op. tom, 1. pag. 693.

902 AN ANSWER TO A CHALLENGE

ἐς our*® Lord descended fer no other cause into hell, but
to preach the Gospel,” and that such’ as lived a good life
before the time of the Gospel, whether Jews or Grecians,
“ although they were in hell and in durance, yet hearing
the voice of our Lord, either from himself immediately, or
by the working of the apostles, were presently converted
and did believe ; in a word, that in’ hell things were so
ordered, ‘‘ that even there all the souls, having heard
this preaching, might either shew their repentance, or ac-
knowledge their punishment to be just, because they did not
believe.” Hereupon, when Celsus the philosopher made
this objection concerning our Saviour: “ Surely* you will
not say of him, that when he could not persuade those that
were here, he went into hell to persuade those that were
there.” Origen, the scholar of Clemens, sticketh not to
return unto him this answer: “0 Whether? he will or no,
we say this, that both being in the body he did persuade,
not a few, but so many, that for the multitude of those
that were persuaded by him he was laid in wait for: and
after his soul was separated from his body, he had con-
ference with souls departed from their bodies, converting
of them unto himself such as would, or such as he dis-
cerned to be more fit for reasons best known unto him-
self.”

x Ei γ᾽ οὖν ὁ Κύριος δι᾽ οὐδὲν ἕτερον εἰς ἅδου κατῆλθεν, ἢ διὰ τὸ εὐαγ-
γελίσασθαι, ὥσπερ κατῆλθεν, &c, Clem. Alexandr. lib. 6. Strom. pag. 763.

y Δῆλόν ov καὶ τοὺς ἐκτὸς νόμου γενομένούς, διὰ THY τῆς φωνῆς (leg.
φύσεως) ἰδιότητα ὀρθῶς βεβιωκότας, εἰ καὶ ἐν ἅδου ἔτυχον ὄντες καὶ ἐν
φρουρᾷ, ἐπακούσαντας τῆς τοῦ Κυρίου φωνῆς, εἴτε τῆς αὐθεντικῆς, εἴτε
καὶ τὴς διὰ τῶν ἀποστόλων ἐνεργούσης, ἡ τάχος ἐπιστραφῆναι τε καὶ
πιστεύσαι. Ibid. pag. 764.

Οὐχὶ καὶ ἐν ἅδου ἡ αὐτὴ γέγονεν οἰκονομία; iva κἀκεῖ πᾶσαι at ψυχαὶ,
ἀκούσασαι τοῦ κηρύγματος, τὴν μετάνοιαν ἐνδείξωνται, ἢ τὴν κόλασιν
δικαίαν εἴναι, Ov ὧν οὐκ ἐπίστευσαν, ὁμολογήσωσι. Ibid. pag. 765.

ἃ Οὐ δήπου φήσετε περὶ αὐτοῦ, ὅτι μὴ πείσας τοὺς WOE ὄντας, ἐστέλλετο
εἰς ἅδου πείσων τοὺς ἐκεῖ. Cels.

b Κᾷν μὴ βούληται, τοῦτο φαμὲν, ὅτι καὶ ἐν σώματι ὧν οὐκ ὀλίγους ἔπει-
σεν, ἀλλὰ τοσούτους, ὡς διὰ τὸ πλῆθος τῶν πειθομένων ἐπιβουλευθῆναι
αὐτὸν" καὶ γυμνῇ σώματος γενόμενος ψυχῇ, ταῖς γυμναῖς σωμάτων ὧμί-
λει ψυχαῖς, ἐπιστρέφων κἀκείνων τὰς βουλομένας πρὸς αὐτὸν, ἢ ἃς ἑώρα
δι’ οὕς ἤδει αὐτὸς λόγους ἐπιτηδειοτέρας. Origen, lib. 2. contra Celsum.

MADE BY A JESUIT IN IRELAND. 908

The like effect of Christ’s preaching in hell, is deli-
vered by Anastasius Sinaita‘, Jobius’ or Jovius, Damas-
cen*, Cicumenius', Michael Glycas*, and his transcriber
Theodorus Metochites". The author of the commentary
upon St. Paul’s epistles, attributed to Ambrose, saith, that
** having’ triumphed over the devil, he descended into the
heart of the earth, that the shewing of him might be the
preaching of the dead, and that as many as were desirous
of him might be delivered.” Procopius saith, that ‘ he*
preached to the spirits that were in hell, restrained in the
prison house, releasing them all from the bonds of neces-
sity ;’ wherein he followeth St. Cyril of Alexandria, wri-
ting upon the same place, “ that! Christ went to preach
to the spirits in hell, and appeared to them that were de-
tained in the prison house, and freed them all from bonds,
and necessity, and pain, and punishment.” The same
St. Cyril in his paschal homilies affirmeth more directly,
that our Saviour, “ entering” into the lowermost dens of
hell, and preaching to the spirits that were there,”
‘ emptied” that unsatiable den of death, spoiled° hell of
spirits ;? and haying thus “ spoiled? all hell, left the

ἃ Jobius, de verbo incarnato. lib. 9. cap. 38. in Photii bibliotheca, volum.
222.

f Gicumen. in 1. Petr. cap. 3.

& Mich. Glyc. part. 3. annalium.

h Theodor. Metochit. in historia Romana, a Meursio nuper edita : que ex
Glyca tota est desumpta.

i Triumphato diabolo descendit in cor terra, ut ostensio ejus predicatio esset
mortuorum, ut et quotquot cupidi ejus essent, liberarentur. Ambros. in Ephes.
cap. 4.

k Ὃ δὲ αὐτὸς καὶ τοῖς] ἐν gdov, καθειργμένοις ἐν οἴκῳ φυλακῆς, ἐκήρυξε
πνεύμασιν, tk δεσμῶν ἀνάγκης πάντας ἀνείς. Procop. in Esai. cap. 42.

1 Quod spiritibus in inferno pradicatum abierit et detentis in domo custodie,
apparuerit Christus, et omnes vinculis liberaverit, et necessitate, et pena, et sup-
plicio. Cyrill. Alexand. fin. lib. 3. in Esai. cap. 42.

τ Καθικόμενος ἐν τοῖς κατωτάτοις τοῦ ἁδοῦ μυχοῖς, καὶ διακηρύξας
τοῖς ἐκεῖσε πνεύμασι. Id. Homil. Paschal. 20,

0 Τὸν ἄπληστον τοῦ θανάτου κενώσας μυχὸν. Id. hom. 11.

Ρ Ὅλον γὰρ εὐθὺς σκυλεύσας τὸν ζδην, καὶ τὰς ἀφύκτους τοῖς τῶν

804. AN ANSWER ΤῸ A CHALLENGE

devil there solitary and alone.” For! when ‘ Christ de-
scended into hell,” saith Andronicus, “ not only the souls
of the saints were delivered from thence, but all those
that before did serve in the error of the devil, and the
worship of idols, being enriched with the knowledge of
God, obtained salvation, for which also they gave thanks,
praising God.” Whereupon the author of one of the
sermons upon the ascension, fathered upon St. Chrysos-
tom, bringeth in the devil complaining, that the Son of
Mary, ‘ having’ taken away from him all those that were
with him from the very beginning had left him desolate ;”
and in another sermon, held to be his indeed, our Sa-
viour is said to “ have’ made the whole prison of hell de-
solate.” Whereas the undoubted Chrysostom writing
upon the eleventh of St. Matthew, doth at large confute
this fond opinion, censuring the maintainers thereof, as
the “ bringerst in of old wives’ conceits and Jewish fa-
bles.” Yea, Philastrius", and St. Augustine” out of him,
doth brand such for heretics, whose testimony also is
urged by St. Gregory against George and Theodore, two
of the clergy of Constantinople, who held in his time, as_

κεκοιμημένων πνεύμασιν ἀναπετάσας πύλας, ἔρημόν TE Kai μόνον, ἀφεὶς
ἐκεῖσε τὸν διάβολον, ἀνέστη τριήμερος. Cyril. Alexand. hom. paschal. 7.

4 Nam Christo ad inferos descendente, non sanctorum anime tantum liberate
sunt inde; sed omnes adeo prius in diaboli errore, et simulachrorum cultu servi-
tutem servientes, aucti agnitione Dei, salutem sunt consecuti: quare et gratias
agebant, Deum laudantes. Andronic. dialog. contra Judeos, cap. 60.

r Omnibus, qui jam inde ab initio apud me fuerant, tanquam accipiter celeri-
ter advolans, abreptis ; desertum me reliquit. Chrysost. in Ascens. Domini, serm.
8. a Ger. Vossio edit.

© ’Extorn, τῷ ἅδῃ ἔρημον αὐτοῦ τὴν φυλακὴν ἐποίησεν ἅπασαν. Id.
Hom. in nomen Ceemeterii et in crucem, op. tom. 2. pag. 399.

t Μὴ δὴ τοιαῦτα λοιπὸν εἰσάγωμεν δόγματα γρᾳώδη καὶ μύθους ἼἸου-
δαϊκοὺς. Chrysost. in Matth. homil. 36. op. tom. 7. pag. 411.

ἃ Alii sunt heretici, qui dicunt Dominum in infernum descendisse, et omni-
bus post mortem etiam ibidem renunciasse (se nunciasse, corrigendum est ex
Gregorio) ut confitentes ibidem salvarentur. Philastr. Brixiens. de Heresib.
cap. 74. ubi respicere videtur ad illa Clementis Alexandrini verba, libro 6. Stro-
mat. pag. 764. σωθήσονται πάντες οἱ πιστεύσαντες, κᾷν ἐξ ἐθνῶν ὄντες
τύχωσιν, ἐξομολογησάμενοι ἤδη ἐκεῖ.

Ὑ Alia (heresis) descendente ad inferos Christo credidisse incredulos, et om-
nes inde existimat. liberatos. Augustin. de heresib. cap. 79.

MADE BY A JESUIT IN IRELAND. 305

many others did before and after them, that “ our* om-
nipotent Lord and Saviour Jesus Christ descending into
hell, did save all those who there confessed him to be
God, and did deliver them from the pains that were due
unto them;” and when Clement, our countryman, about
one hundred and fifty years after, did renew that old
error in Germany, that ‘‘ they Son of God descending
into hell, delivered from thence all such as that infernal
prison did detain, believers and unbelievers, praisers of
God and worshippers of idols;” the Roman synod’ held
by pope Zachary, condemned him and his followers
for it.

But to leave Clemens Scotus, and to return unto Cle-
mens Alexandrinus, at whom Philastrius may seem to
have aimed specially: it is confessed by our adversaries,
that he fell into this error, partly being deceived? with
the superficial consideration of the words of St. Peter,
touching ‘ Christ’s? preaching to the spirits in prison,”
partly being deluded with the authority of Hermes’, the
supposed scholar of St. Paul, by whose dreams" he was

* Omnipotentem Dominum Salvatorem nostrum Jesum Christum ad infercs
descendentem, omnes qui illic confiterentur eum Deum, salvasse atque a peenis
debitis liberasse. Vid. Gregor. lib. 6. epist. 15. et in evangel. hom. 22.

Y Qui contra fidem sanctorum contendit, dicens; quod Christus filius Dei
descendens ad inferos, omnes quos inferni carcer detinuit inde liberasset, credu-
los et incredulos, laudatores Dei simul et cultores idolorum. Bonifac. Moguntin.
ad Zachariam. P. epist. 135.

2 Dominum Jesum Christum descendentem ad inferos, omnes pios et impios
exinde predicat abstraxisse, ab omni sit sacerdotali officio nudatus, et anathe-
matis vinculo obligatus; pariterque Dei judicio condemnatus, vel omnis qui
ejus sacrilegis consenserit predicationibus. Synod. Romana sub Zacharia P.
ann. 745. habita : Ibid. et Concilior. tom. 3.

ἃ Deceptus fuit superficie verborum Petri; quem non animadvertit longe dis-
tinctius loqui, atque prima facie videatur. Henric. Vicus, de descens, Christi ad
inferos, sec. 43.

b 1 Pet. cap. 3. ver. 19.

© Delusus authoritate Hermetis, putat Christum evangelium preedicasse dam-
natis, et eorum aliquos liberasse, qui ex gentilibus sancte vixerant. Alphons.
Mendoz. in controv. theologic. quest. 1. positivy. sec. 4. secutus Andradium, lib.
2, Defens. fidei Tridentinz.

ἃ Οἱ ἀπόστολοι καὶ διδάσκαλοι, ot κηρύξἕαντες τὸ ὄνομα τοῦ υἱοῦ τοῦ
Θεοῦ, καὶ κοιμηθέντες, τῇ δυνάμει καὶ τῇ πίστει αὐτοῦ ἐκήρυξαν τοῖς
προκεκοιμημένοις" καὶ αὐτοὶ ἔδωκαν αὐτοῖς τὴν σφραγῖδα τοῦ κηρύγμα-

VOL, III. Χ

306 AN ANSWER TO A CITALLENGE

persuaded to believe, that not only Christ himself, but
his apostles also did descend into hell, to preach there
unto the dead, and to baptize them. But touching the
words of St. Peter, is the main doubt, whether they are
to be referred unto Christ’s preaching by the ministry of
Noah unto the world of the ungodly, or unto his own
immediate preaching to the spirits in hell after his death
upon the cross. For seeing that it was the spirit of Christ
which spake in the prophets, as St. Peter® sheweth in this
same epistle, and among them was “ Noe‘ a preacher of
righteousness,” as he declareth in the next,’ even asin St.
Paul, Christ is said to have “‘ come’ and preached to the
Ephesians,” namely, by his spirit in the mouth of his
apostles ; so likewise in St. Peter may he be said to have
gone and preached to the old world, by" his spirit in the
mouth of his prophets, and of Noah in particular, when
God having said that his “ Spirit' should’ not always
strive with man, because he was flesh,” did in his long
suffering wait the expiration of the time which he then
did set for his amendment, even an hundred and twenty
years. For which exposition the Ethiopian translation
maketh something, where the Spirit, by which Christ is
said to have been quickened and to have preached, is by
the interpreter termed ®q71- P21 Manephas Kodus,
that is, the Holy Spirit: the addition of which epithet we
may observe also to be used by St. Paul in the mention of
the resurrection, and by St. Luke in the matter of the

roc. Κατέβησαν οὖν per’ αὐτῶν εἰς τὸ ὕδωρ, καὶ πάλιν ἀνέβησαν" ἀλλ’
οὗτοι μὲν ζῶντες κατέβησαν, καὶ πάλιν ζῶντες ἀνέβησαν" ἐκεῖνοι δὲ οἱ
προκεκοιμημένοι, νεκροὶ κατέβησαν, ζῶντες δὲ ἀνέβησαν" διὰ τούτων οὖν
ἐζωοποιήθησαν, καὶ ἐπέγνωσαν τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ" διὰ τοῦτο καὶ
συνανέβησαν μετ᾽ αὐτῶν καὶ συνήρμοσαν εἰς τὴν οἰκοδομὴν τοῦ πύργου"
καὶ ἀλατόμητοι συνῳκοδομήθησαν, ὕτι ἐν δικαιοσύνῃ ἐκοιμήθησαν καὶ ἐν
μεγάλῃ ἁγνείᾳ, μόνην δὲ τὴν σφραγῖδα ταύτην οὐκ ἔσχον. Hermes in Pas-
tore, lib. 3. similitud. 9. Citatur a Clemente Alexandrino. lib. 2. Stromat.

€ 1 Pet. chap. 1. ver. 11. f 2 Pet. chap. 2. ver. 5.

& Ephes. chap. 2. ver. 17.

4 Nehem. chap. 2. ver. 30, Zach, chap. 7. ver. 12. 2 Sam. chap. 23. ver. 2.

i Gen. chap. 6. ver. 3.

MADE BY A JESUIT IN IRELAND. 307

preaching of our Saviour Christ ; for of the one we read’,
that he was “ declared to be the Son of God, with power,
according to the Spirit of holiness,” or, the most holy
Spirit, ‘ by the resurrection from the dead ;” and of the
other", that he “ gave commandments to the apostles by
the holy Spirit.”

Thus doth St. Hierome relate, that ‘ a" most prudent
man,” for so he termeth him, did understand this place:
‘* He° preached to the spirits put in prison, when the pa-
tience of God did wait in the days of Noah, bringing in
the flood upon the wicked ;” as if this preaching were then
performed, when the patience of God did expect the con-
version of those wicked men in the days of Noah. St.
Augustine more directly wisheth us to “ consider’, lest
haply all that which the apostle Peter speaketh of the
spirits shut up in prison, which believed not in the days
of Noah, pertain nothing at all unto hell, but rather to
those times which he compareth as a pattern with our
times.” For “ Christ,” saith he, ‘* before’ ever he came
inthe flesh to die for us, which once he did, came often be-
fore in the spirit to such as he pleased, admonishing them
by visions in the spirit as he pleased, by which spirit he
was also quickened, when in his passion he was mortified
in the flesh.” Venerable Bede, and Walafridus Strabus
in the ordinary gloss after him, set down their minds
herein yet more resolutely : ‘‘ He’ who in our times co-

' Rom. chap. 1. ver. 4. ™ Act. chap. 1. ver. 2.

" Vir prudentissimus. Hieronym, lib. 15. in Esai. cap. 54.

° Pradicavit spiritibus in carcere constitutis, quando Dei patientia expectabat
in diebus Noe, diluvium impiis inferens. Ibid.

P Considera tamen, ne forte totum illud, quod de conclusis in careere spiriti-
bus, quiin diebus Noe non crediderant, Petrus apostolus dicit, omnino ad inferos
non pertineat; sed ad illa potius tempora, quorum formam ad hee tempora
transtulit. August. ep. 164. op. tom. 2. pag. 578.

4 Quoniam priusquam veniret in carne pro nobis moriturus, quod semel fecit,
szepe antea veniebat in spiritu ad quos volebat, visis eos admonens sicut volebat
utique in spiritu; quo spiritu et vivificatus est, cum in passione esset carne mor-
tificatus. Ibid. pag. 580.

τ Qui nostris temporibus in carne veniens iter vite mundo predicavit, ipse
etiam ante diluvium eis qui tune increduli erant et carnaliter vivebant, spiritu
veniens pradicavit. Ipse enim per spiritum sanctum erat in Noe, ceeterisque

“ὦ
‘~

308 AN ANSWER TO A CHALLENGE

ming in the flesh, preached the way of life unto the world,
even he himself also before the flood, coming in the Spirit,
preached unto them which then were unbelievers and
lived carnally. For by his holy spirit he was in Noah,
and the rest of the holy men which were at that time ;
and by their good conversation, preached to the wicked
men of that age, that they might be converted to a better
course of life.” The same exposition is followed by An-
selmus Laudunensis in the interlineary gloss, Thomas
Aquinas in his Sum, and diverse others in their com-
mentaries upon this place. Yea, since the council of
Trent, and ina book written in defence of the faith of
Trent, Doctor Andradius professeth that he thinketh this
to be the plain meaning of the place. “ Int which spirit
he himself long since coming, that we may not imagine,
that he now first undertook the care of his church, did
preach unto those spirits, which now in prison do suffer
the deserved punishment of their infidelity; forasmuch as
they would not believe Noah giving them good counsel,
and building the ark by God’s appointment, notwithstand-
ing the patience of God did wait for them very long, to
wit, an hundred years or more;” which accordeth fully
with that interpretation of St. Peter’s words, which is de-
livered by the learned of our side: “ In which spirit he
had gone and preached to them that now are spirits in
prison,” because they “ disobeyed when the time was:
when the patience of God once waited in the days of Noe,
while the ark was a preparing”.”

But there were divers apocryphal Scriptures and tradi-

qui tunc fuere sanctis ; et per eorum bonam conversationem, pravis illius xvi
hominibus, ut ad meliora conyerterentur pradicavit. Bed. in 1 Pet. cap. 3. et
Gloss. ordinar. ibid.

* Thom. 3. part. Sum. quest. 52. artic. 2. ad 3.

t In quo spiritu jam olim ipse veniens (ne nune primum ecclesiz curam eum
suscepisse arbitraremur) preedicavit spiritibus illis, qui nunc in carcere meritas
jam infidelitatis suze peenas luunt; quippe qui Noe recta monenti, et arcam Dei
jussu construenti, fidem habere nunquam voluerunt, quamvis Dei illos patientia
diutissime, hoc est, centum aut eo amplius annos expectaret. Andrad. defens.
Tridentinz fidei, lib. 2.

4 1 Pet. chap. 3. ver. 19; 20.

MADE BY A JESUIT IN IRELAND. 309

tions afoot in the ancient Church, which did so possess
men’s minds with the conceit of Christ’s preaching in
hell, that they never sought for any further meaning in
St. Peter’s words, as that sentence especially, which was
fathered upon the prophet Isaiah or Jeremy; and from
whence, if cardinal Bellarmine’s” wisdom may be heard,
“ΤῸ is credible that St. Peter took his words, namely,
The* Lord the holy one of Israel remembered his dead,
which slept in the earth of their graves; and descended
to them, to preach unto them his salvation;” and that
blind tradition, which Anastasius Sinaita doth thus lay
down, immediately after his citation of St. Peters’s text:
“ΤῸ is now related among the old traditions, that a cer-
tain scholar using many opprobrious speeches against
Plato the philosopher; Plato appeared unto him in his
sleep, and said: Man, forbear to use opprobrious speeches
against me: for thereby thou hurtest thyself. That I
was a sinful man I do not deny: but when Christ de-
scended into hell, in very deed none did believe in him
before myself.” Nicetas Serronius reciteth this out of the
histories of the fathers: ‘‘ which’? whether it be to be be-
lieved or no, I leave,” saith he, “ to be judged by the
hearers ;” as if any great matter of judgment should be
requisite for the discerning of this to be, as Bellarmine
doth censure it, a fable*, or, as Dionysius Carthusianus

ν᾿ Bellarm. lib. 4. de Christo cap. 13.

x "EuvyoOn δὲ Κύριος ὁ ἅγιος ᾿Ισραὴλ τῶν νεκρῶν αὐτοῦ τῶν κεκοιμημέ-
νων εἰς γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς εὐαγγελίσασθαι αὐτοῖς
τὸ σωτήριον αὐτοῦ. Citatur a Justino martyre in dialogo cum Tryphone: et
Trenzo, lib. 3. cap. 23. lib. 4. cap. 39. et lib. 5. cap. 31.

Y Kai νῦν φέρεται εἰς ἀρχαίας παραδόσεις, ὅτι τις σχολαστικὺς πολλὰ
κατηράσατο τὸν Πλάτωνα, τὸν φιλόσοφον. Φαίνεται οὖν αὐτῷ Kal’ ὕπ-
νους, ὁ Πλάτων, λέγων. ὕλνθρωπε παῦσαι τοῦ καταρᾶσθαί με, σεαυτὸν
γὰρ βλάπτεις" OTe μὲν ἄνθρωπος ἁμαρτωλὸς γέγονα οὐκ ἀρνοῦμαι. ἸΙλὴν
κατελθόντος τοῦ Χριστοῦ ἐν τῷ ἄδη, ὄντως οὐδεὶς ἐπίστευσε πρὸ ἐμοῦ εἰς
αὐτὸν. Anast. Sin. vel Niceen. quest. 111.

2 Hoc de Platone commemoratur ἢ quod credendum sit neene, auditoribus ju-
dicandum relinquo. Nicet. commentar. in Gregor. Nazianz. οὐαί, 2. de Pas-
cha.

ἃ Quare inter fabulas numeranda est illa narratio, quam in historiis patrum
circumferri dicit Nicetas, &c. Hee quidem fabula est. Bellarm. lib. 4, de
Christo, cap. 16.

910 AN ANSWER TO A CHALLENGE

before him, an? apocryphal dream. The like stuff 15
that also which was vented heretofore unto the world in
the apocryphal gospel of Nicodemus, to say nothing of
that sentence which is read in the old Latin editions of
the book of Ecclesiasticus; ‘ I° will pierce all the lower-
most parts of the earth, and behold all that are asleep, and
enlighten all them that hope in the Lord;” which al-
though it be not now to be found in the Greek original,
and hath perhaps another meaning than that to which it
is applied ; yet is it made by the author of the imperfect
work upon Matthew, one of the chief inducements which
led him to think that our Saviour descended into hell, to
visit there the souls of the righteous.

The tradition that of all others deserveth greatest con-
sideration, is the article of the creed touching Christ’s
descent into hell, which Genebrard* affirmeth to have
been so hateful to the Arians, that, as Ambrose report-
eth upon the fifth chapter of the epistle to the Romans,
they struck it quite out of the very creed of the apostles.
But neither is there the least footstep of any such matter
to be seen in St. Ambrose; and it sufficiently appeareth
otherwise, that the Arians did not only add this article
unto their creeds, but also set it forth and amplified it
with many words, so far off were they from being guilty
of suppressing it. For as the fathers of the first general
council, held in the year of our Lord three hundred and
twenty-five at Nice, in Bithynia, did publish a creed
against the Arians; so the Arians on the other side, in
the year three hundred and fifty-nine, set out a creed of
their own making, in a synod purposely kept by them at

δ᾽ Istud inter Apocryphorum computandum est somnium. Dionys. Carthu-
sian. in 1 Pet. cap. 3.

© Penetrabo omnes inferiores partes terre, et inspiciam omnes: dormientes, et
illuminabo omnes sperantes in Domino, vel ut ab authore operis imperfecti in
Matth. (inter opera Chrysostomi) homilia 4. citatur. Descendam ad inferiores
partes terre, et visitabo omnes dormientes, et illuminabo sperantes in Deum.
Ecclesiastic. cap. 24. ver. 45.

4 Ambrosius in quintum caput ad Romanos auctor est Arianos huic articulo
ita fuisse adversatos, ut eum de symbolo apostolorum expungerent. Gilbert.
Genebrard. lib. 9. de Trinitate ; in symboli Athanasiani expositione.

MADE BY: A JESUIT IN IRELAND. “9.1

Nice in Thracia, that® by the ambiguity of the council’s
name, the simpler sort might be more easily induced, to
mistake this Nicene for that other Catholic Nicene creed.
And whereas the true Nicene fathers had in their creed
omitted the article of the descent into hell, which, as we
shall afterwards hear out of Ruffinus, was not to be had
in the symbols of the eastern churches, these bastard fa-
therlings in their Nicene creed, did not only insert this
clause: “ He’ descended to the places under the earth ;”
but added also for further amplification, “ΚΝ Whom hell it-
self trembled at.” The like did they, with the words a
little altered, in another creed? set out in a conven-
ticle gathered at Constantinople: and in a third creed
likewise, framed by them at Sirmium, and confirmed the
same year in their great council at Ariminum, they put it
in with a more large augmentation, after this manner:
‘* Het descended to the places under the earth, and dis-
posed things there, whom the keepers of hell gates seeing,
shook for fear.” If therefore any fault were committed
in the omission of this article, it should touch the orthodox
fathers of Nice, and Constantinople rather, whom the
Latins', disputing with the Grecians in the council of
Ferrara, do directly charge with subtracting this article
from the apostles’ creed ; although they free them from
blame in so doing, ‘‘ because they that took it away did
not deny it, nor fight against the truth.”

But first they should have shewed that the fathers of

€ Sozomen. lib. 4. hist. cap. 18. Nicet. Thesaur. lib. 5. cap. 17.

τ Kai εἰς τὰ καταχθόνια κατελθόντα, dv αὐτὸς ὁ ἅδης trpdpake. Theo-
doret. lib. 2. hist. cap. 21.

& Kai εἰς τὰ καταχθόνια διεληλυθότα ὅν τινα καὶ αὐτὸς ὁ Gong ἔπτηξε.
Athanas. in epist. de synodis Arimini et Seleuciz. Socrat. lib. 2. hist. cap. 41.
edit. Grec. vel. 32. Latin.

h Kai εἰς τὰ καταχθόνια κατελθόντα, Kai τὰ ἐκεῖσε οἰκονομήσαντα, ὃν
πυλωροὶ ἅδου ἰδόντες ἔφριξαν. Athanas. ibid. Socrat. lib. 2. cap. 37. edit.
ἄτας, vel 29. Latin. The speech is taken from Job, chap. 38. ver. 17. in the
Septuagint.

i Constat ex hoc, nihil esse de symbolo apostolorum subtrahendum. Sub-
tractum tamen est illud: Descendit ad inferos. Verum qui detraxerunt, id non
negabant, neque cum veritate pugnabant. Joann. Foroliviensis episc. in session.
10. concil. Ferrar.

=)
τῷ

AN ANSWER TO A CHALLENGE

Nice and Constantinople did find this article of Christ's
descent into hell in the apostles’ creed, before they ex-
cused them from taking it away from thence. For the
creed of the council of Constantinople, which commonly
goeth under the name of the Nicene creed, being much
larger than our common creed, and itself also, no less
than the other, being heretofore both accounted* and
named' the apostles’ creed, it is not to be thought that it
would leave out any article, which was then commonly be-
lieved to have been any parcel of the creed received from
the apostles. Add hereunto the ingenuous confession of
Buseus the Jesuit, in his positions touching Christ's de-
scent into hell: “ St. Cyprian™ or Ruffinus rather, in his
exposition of the creed, denieth that this article is read
in the creed of the church of Rome, or the churches
of the East: and some of the most ancient fathers, while
they gather up the sum of the Christian faith, or expound
the creed of the apostles, have omitted this point of doc-
trine. But at what time it was inserted in the creed, it
cannot certainly be determined.” The first particular
church that is known to have inserted this article into her
creed, is that of Aquileia, which added also the attri-
butes of invesible” and impassible, unto God the Father
Almighty in the beginning of the creed; as appeareth by
Ruffinus, who framed® his exposition of the creed accor-
ding to the order usedin that church. But whether any

k Epiphan. in "Ayxupwr. pag. 518. Αὕτη μὲν ἡ πίστις παρεδόθη ἀπὸ τῶν
ἁγίων ἀποστόλων.

Τ In missa Latina antiqua, edit. Argentin. ann. 1557. pag. 41. post recitatum
symbolum Constantinopolit. subjicitur.

Finito symbolo apostolorum dicat sa-
cerdos. Dominus vobiscum.

™ Beatus Cyprianus, vel potius Ruffinus, in expositione symboli, negat hunc
articulum legi in ecclesia Romane symbolo, et orientis ecclesiis: et vetustis-
simi patres quidam, dum vel summam fidei Christiane, vel symbolum apostoli-
cum exponunt, hoc dogma pretermiserunt. Quando autem insertum sit sym-
bolo, certe constitui non potest. Jo. Buse. de descensu Christi ad inferos,
Thes. cap. 33.

=" Omnipotentem. His additur: Invisibilem et impassibilem. Sciendum
quod duo isti sermones in ecclesie Romanz symbolo non habentur. Constat
autem apud nos additos hereseos causa Sabellii. Ruffin. eposit. symb.

MADE ΒΥ A JESUIT IN IRELAND. 913

other church in the world for five hundred years after
Christ, did follow the Aquileians in putting the one of
these additions to the apostolical creed, more than the
other, can hardly, I suppose, be shewed by any approved
testimony of antiquity.

Cardinal Bellarmine noteth, that “" St. Augustine? in his
book De fide et symbolo, and in his four books, De sym-
bolo ad Catechumenos, maketh no mention of this part,
when he doth expound the whole creed five several times.”
Nay, Petrus Chrysologus, who was archbishop of Ra-
venna four hundred and fifty years after Christ, doth six?
several times go over the exposition of the creed, and yet
never meddleth with this article. The like also may be
observed in Maximus Taurinensis* his exposition of the
creed. For as for the two Latin* expositions thereof that
go under the name of St. Chrysostom, (the latter whereof
hath it, the former hath it not) and the others that are
found in the tenth tome of St. Augustine’s works among
the sermons De tempore (four* of which do repeat it, and
two" do omit it), because the authors of them, together
with the time wherein they were written, be altogether un-
known, they can bring us little light in this inquiry. Only
for the Greek symbol this is certain, that asitis not found
in the recital which Marcellus Ancyranus maketh thereof
in his epistle™ to Julius bishop of Rome; so is it likewise
wanting in the Greek creed written in Saxon characters,
which is to be seen at the end of king thelstan’s psal-
ter in Sir Robert Cotton’s rare treasury. And after it
came to be admitted more generally into the Latin, as it
was there at first Descendit* ad inferna, and at last De-

P Augustinus in libro de fide et symbolo, et quztuor libris de symbolo ad Cate-
chumenos, non meminit hujus partis, cum totum symbelum quinquies exponat.
Bellarm. de Christo, lib. 4. cap. 6.

@ Petr. Chrysolog. serm. 57, 58, 59, 60, 61, 63.

τ Maxim. homil. de traditione symboli.

* Tom. 5. oper. Chrysost. Latin.

* Serm. de tempore, 115. 131. 181. 195.

5 Serm. 119. et 123.

~ Epiphan. hzres. 72. op. tom. 1. pag. 536.

* Vid. veterem ordinem Romanum; et Innocentium LL de mysteriis missz,
lib. 2. cap. 15.

514 AN ANSWER TO A’ CHALLENGE

scendit ad inferos: so with a like diversity do I find the
same added to the Greek also; κατελθόντα εἰς τὰ κατώτατα
being put to express the one, and κατελθόντα εἰς ἅδου to
answer the other; the latter whereof is to be seen im our
common printed copies: the former in a manuscript of
Bennet college library in Cambridge, where the symbol
of the apostles, together with the whole psalteris set down
in Greek and Latin, but the Greek written in Latin letters.

Neither is there by this which hath been said any whit
more derogated from the credit of this article, than there
is from others, whose authority is acknowledged to be
undoubted and beyond all exception, as namely that of
our Saviour’s death, and the Communion of Saints ; the
one whereof as sufficiently implied in the article of the
crucifixion as a consequent, or the burial as a necessary
antecedent thereof; the other as virtually contained in
the article of the Church, we find omitted not in the Cone
stantinopolitan symbol alone, and in the ancient apostoli-
cal creeds expounded by Ruffinus, Maximus, and Chry-
sologus, but also in those that are extant in Venantius
Fortunatus’, five hundred and eighty, and in Etherius*
and Beatus, seven hundred and eighty-five years after
Christ; as in the two Greek ones likewise, that of Mar-
cellus, and the other written in the time of the English
Saxons. In all which likewise may be noted, that the
title of Maker of heaven and earth is not given to the
Father in the beginning of the creed, which out of the
creed of Constantinople we see is now every where added
thereunto. Of which additions, as there is now no ques-
tion any where made, so by* the consent of both sides,
this of the descent into hell also is now numbered among
the articles of the apostles’ Creed. For the Scripture?
having expressly testified that the prophecy of the Psalm-

Y Fortunat. lib. 11. num. 1. exposit. symboli.

2 Ether. et Beat. lib. 1. contra Elipandum Toletan. pag. 51. edit. Ingol-
stad.

ἃ Descensum ad inferos nunc, consentientibus sectariis, inter germanos sym-
boli apostolici articulos numeramus. Jo. Buseus, de descens. Thess. cap. 33.

ἌΓ, ὉΠΆΡ: 2. ν8ν. 2. 91:

MADE BY A JESUIT IN IRELAND. 515

ist, “ Thou shalt not leave my soul in hell,” was verified
in Christ ; St. Augustine’s conclusion must necessarily be
inferred thereupon. ‘‘ Who‘ therefore but an infidel will
deny that Christ was in hell?” Thus “ 4115 agree, that
Christ did some manner of way descend into hell,” saith
cardinal Bellarmine: “ but the whole question is touch-
ing the exposition of this article.” The common exposi-
tion which the Romish divines give thereof, is this: that!
by hell is here understood, not that place wherein the
wicked are tormented, but the bosom of Abraham, where-
in the godly fathers of the old Testament rested, for
whose delivery from thence, they say, our Saviour took
his journey thither. But St. Augustine in that same
place, wherein he counteth it a point of infidelity to deny
the going of Christ into hell, gainsayeth this exposition
thereof, professing that he could find the name of hell no
where given unto that place wherein the souls of the
righteous did rest. ‘‘ Wherefore®,” saith he, ‘ if the holy
Scripture had said, that Christ being dead did come unto
the bosom of Abraham, not having named hell and the
pains thereof; I marvel whether any would have been so
bold as to have avouched that Christ descended into hell.
But because evident testimonies do make mention both of

4 Quis ergo nisi infidelis negaverit fuisse apud inferos Christum 5 Augustin.
epist. 164. op. tom. 2. pag. 574.

© Ac primum omnes conveniunt, quod Christus aliquo modo ad inferos de-
scenderit, &c. At questio tcta est de explicatione hujus articuli. Bellarm. de
Christo, lib. 4. cap. 6.

f In 3. sent. dist. 22. Ὁ, Thom. Bonavent. Richard. Gab. Pallud. et Marsil.
quest. 13. et reliqui in hoc conveniunt, quod ad locum damnatorum non de~
scendit. Fr. Suarez, tom. 2. in 3. part. Thom. disp. 43. sect.4. Non descendit
ad inferos reproborum ac in perpetuum damnatorum, quoniam ex eo nulla est
redemptio : igitur ad eum locum descendit, qui vel Sinus Abrahz, vel communi-
ter Limbus patrum appellatur. Fr, Fevardent. dialog. 6. contr. Calvinian. pag.
509. edit. Colon.

& Quapropter si in illum Abrahe sinum Christum mortuorum venisse sancta
scriptura dixisset, non nominato inferno ejusque doloribus: miror si quisquam
ad inferos eum descendisse asserere auderet. Sed quia evidentia testimonia et
infernum commemorant et dolores; nulla caussa occurrit, cur illo credatur ve-
nisse Salvator, nisi ut ab ejus doloribus salvos faceret. August. epist, 164. op.
tom, 2. pag. 576,

910 AN ANSWER TO A CHALLENGE

hell and pains, I see no cause why our Saviour should be
believed to have come thither, but that he should deliver
men from the pains thereof.’ And “ therefore" what be-
nefit he brought unto those just men that were in the
bosom of Abraham when he did descend into hell, I have
not yet found.” Thus far St. Augustine.

For the better understanding of this, we are to call
unto mind that saying of the philosophers’, that ‘ they
who do not learn rightly to understand words, use to be
deceived in the things themselves.” It will not be amiss
therefore, to consider somewhat of the name of hell, that
the nature‘ of the word being rightly understood, we may
the better conceive the truth of the thing that is signified
thereby ; carrying always in remembrance that necessary
rule delivered by Severus, bishop of Antioch, in his ex-
position upon Job, chapter thirty-eight, verse twenty-
eight, that “it' is fit we should understand names ac-
cording to the quality of the matters subject, and not re-
culate the truth according to the abuse of words.” We
are to know then first of our English word hell, that the
original thereof is by divers men delivered diversly.
Some derive it from the Hebrew word Sheol, either sub-
tracting the first letter, or including it in the aspiration.
For “ this™ letter §,” saith Priscian, ‘ hath such an affi-
nity with the aspiration, that the Boeotians in some words
were wont to write H for S, saying Muha for Musa.”
Others bring it from the Greek word ἕλος, which signi-
fieth a lake: others from the English hole, as signifying

» Unde illis justis qui in sinu Abrahe erant, cum ille in inferna descenderet,
nondum quid contulisset inveni; a quibus eum secundum beatificam presentiam
sue divinitatis nunquam video recessisse. August. ep. 164. op. tom. 2. pag. 576.

i ἤΑριστα λέγεται παρὰ τοῖς φιλοσόφοις, τὸ τοῦς μὴ μανθάνοντας ὀρθῶς
ἀκούειν ὀνομάτων, κακῶς χρῆσθαι καὶ τοῖς πράγμασι. Plutarch. in lib. de
Iside et Osiride.

κ Ὅς ἂν τὰ ὀνόματα εἰδῇ, εἴσεται Kai τὰ πράγματα. Plato, in Cratylo.

' ΤΙλὴν καὶ τὰ ὀνόματα προσήκει νοεῖν πρὸς τὴν τῶν ὑποκειμένων
πραγμάτων ποιότητα, καὶ οὐ πρὸς τὴν κατάχρησιν τῶν λέξεων τ᾽ ἀληθῆ
κανονίζειν. Sever. in Catena Greca in Job, pag. 491. edit. Venet.

™ Adeo autem cognatio est huic literze, id est S, cum aspiratione ; quod pro ea
in quibusdam dictionibus solebant Boeoti pro 8, H scribere, Muha pro Musa di-
centes. Priscian, lib. 1.

MADE BY A JESUIT IN IRELAND. 317

a pit-hole; others from hale, as noting the place that
haleth or draweth men unto it. Some say, that in the old
Saxon or German, hell signifyeth deep, whether it be
high or low. But the derivation given by Verstegan", is
the most probable, from being helled over, that is to say,
hidden or covered. For in the old German tongue, from
whence our English was extracted, hil° signifyeth to hide;
and hiluh, in Otfridus Wissenburgensis, is hidden. And
in this country, with them that retain the ancient lan-
guage which their forefathers brought with them out of
England, to hell the head is as much as to cover the
head; and he that covereth the house with tile or slate,
is from thence commonly called a hellier. So that in the
original propriety of the word, our hell doth exactly an-
swer the Greek ἄδης, which denoteth τὸν ἀϊδὴ τόπον,
the place which is unseen or removed from the sight of
man.

We are in the second place therefore to observe, that
the term of hell, beside the vulgar acception, wherein
it signifieth that which? is called the place of torment, is,
in the ecclesiastical use of the word, extended more
largely to express the Greek word Hades, and the Latin
Inferi, and whatsoever is contained under them. Con-
cerning which St. Augustine giveth this note: ‘‘ The?
name of hell is variously put in Scriptures, and in many
meanings, according as the sense of the things which are
entreated of doth require.” And Master Casaubon, who
understood the property of the Greek and Latin words as
well as any, this other: “" They’ who think that Hades
is properly the state of the damned, be no less deceived

" Rich. Versteg. restitution of English antiquities, chap. 7.

Vid. Goldasti animadvers. in Winsbekii Parzeneses, pag. 400.

P Luke, chap. 16. ver. 28.

4 Varie in scripturis et sub intellectu multiplici, sicut rerum de quibus agitur

sensus exigit, nomen ponitur inferorum. Augustin. quest. super. numer.
cap. 29.

¥ Qui ἅδην proprie sedem damnatorum esse existimant, non minus halluci-
nantur, quam illi qui cum legunt apud Latinos scriptores, inferos, de eodem loco
interpretantur. Casaub. in Gregor. Nyssen. epist. ad Eustath, Ambros, et
Basiliss. not. 116.

318 AN ANSWER TO A CHALLENGE

than they who, when they read Inferos in Latin writers, do
interpret it of the same place.” The less cause have we
to wonder, that hell in the Scripture should be made the
place of all the dead in common, and not of the wicked
only, as: “ Remember® how short my time is: wherefore
hast thou made all men in vain? what man is he that li-
veth, and shall not see death: shall he deliver his soul
from the hand of nein?” and: “ Hexitcannot praise thee,
death cannot celebrate thee, they that go down into the
pit cannot hope for thy truth. The Livine, the Livine,
he shall praise thee, as I do this day.” Where the op-
position betwixt hell and the state of life in this world, is
to be observed. Now as the common condition of the
dead is considerable three manner of ways, either in re-
spect of the body separated from the soul, or of the soul
separated from the body, or of the whole man indefinitely
considered in this state of separation: so do we find the
word Hades, which by the Latins is rendered Infernus or
Inferi, and the English hell, to be applied by the an-
cient Greek interpreters of the old Testament to the
common state and place of the body severed from the
soul, by the heathen Greeks to the common state and
place of the soul severed from the body, and by both of
them to the common state of the dead, and the place
proportionably correspondent to the state of dissolution.
And so the doctors of the Church, speaking in the same
language which they learned both from the sacred and
the foreign writers, are accordingly found to take the
word in these three several significations.
Touching the first we are to note, that both the Sep-
tuagint in the Old Testament, and the apostles in the
New", do use the Greek word “Aéne, Haves, and answer-
ably thereunto, the Latin interpreters the word Infernus
or Inferi, and the English the word hell, for that which
in the Hebrew text is naned 5yxw, SHEOL: on the other
side, where in the New Testament the word Hanes is

5 Psalm 89, ver. 47, 48. τ Esai. chap. 38. ver. 18, 19.
" Acts, chap. 2. ver. 27. 1 Cor. chap. 15, ver. 55.

MADE BY A JESUIT IN IRELAND. 910

used, there the ancient Syriac translation doth put axa,
Shejul, and the Ethiopian 1,46), Siolo, instead thereof.
Now the Hebrew Sheol, and so the Chaldean, Syriac,
and Ethiopian words which draw their original from
thence, doth properly denote the interior parts of the
earth, that lie hidden from our sight, namely whatsoe-
ver tendeth downward from the surface of the earth unto
the centre thereof. In which respect we see that the
Scripture describeth Sheol to be a deep place, and op-
poseth the depth thereof unto the height of heaven”.
Again, because the bodies that live upon the surface of
the earth, are corrupted within the bowels thereof; ‘ the*
dust returning to the earth as it was ;” therefore is the word
commonly put for the state and the place wherein dead
bodies do rest, and are disposed for corruption. And in
this respect we find that the Scripture doth oppose Sheol
not only unto heaven, but also unto this ‘ land of the
living” wherein we now breathe’; the surface of the earth
being the place appointed for the habitation of the living,
the other parts ordained to be the chambers of death.
Thus they “ that are in the graves” are said to ‘ sleep?
in the dust of the earth.” ‘The Psalmist, in his prophecy
of our Saviour’s humiliation, termeth it “ the’ dust of
death ;* which the Chaldean paraphrast expoundeth
xNMAp na, the house of the grave; interpreting Sheol
after the selfsame manner, in Psalm thirty-one, verse
eighteen, and Psalm eighty-nine, verse forty-nine. In the
Hebrew dictionary, printed with the Complutensian Bible,
in the year one thousand five hundred and fifteen, the word
Sixw, Sheol, is expounded Infernus sive inferus, aut fovea,
vel sepulchrum, hell, the pit, or the grave. ἢ. Mar-
dochai Nathan in his Hebrew concordance giveth no other
interpretation of it, but only [3p, or, the grave. R.

w Job. chap. 11. ver. 8. Psalm 139, ver. 8. Amos, chap, 9. ver. 2,
* Eccles. chap. 12. ver. 7. Job, chap. 84. ver. 15.

y Esai. chap. 38. ver. 10,11, Ezech, chap. 32. 27.

2 John, chap. 5. ver, 28, ® Dan. chap. 12. ver. 2.

b Psalm 22. ver, 15.

320 AN ANSWER TO A CHALLENGE

Abraham Aben-Ezra in his commentary upon those words,
“15 will go down into sheol unto my son mourning;”
writeth thus: ‘‘ Here’ the translator of the erring persons
(he meaneth the vulgar Latin® translation used by the
Christians) erreth, in translating Sheol hell or gehenna:
for behold, the signification of the word is 93), or the
grave ;” for proof whereof he alledgeth divers places of
Scripture. Where by the way you may note, that in the
last edition of the Masoritical and Rabbinical Bible,
printed by Bombergius, both this and divers other pas-
sages elsewhere have been cut out by the Romish cor-
rectors, which I wish our Buxtorfius had understood,
when he followed that mangled and corrupted copy in his
late renewed edition of that great work. R. Salomo Jarchi,
writing upon the same words’ saith, that ‘ according® to
the literal sense, the interpretation thereof is the grave:
(in my mourning I will be buried, and I will not be com-
forted all my days), but after the Midrash or allegorical
interpretation, it is gehenna.”’ In like manner, R. David
Kimchi expounding that place", “The wicked shall turn
into hell, and all the nations that forget God;” acknow-
ledgeth, that by the Derash, or allegorical’ exposition, into
hellis as much to say, as into gehenna; but according to
the literal meaning he expoundeth it, 92), into the
grave; intimating withal, that the prophet useth* here
the term of turning or returning, with reference to that sen-
tence, “ Dust! thou art, and unto dust shalt thou return.”

Out of which observation of Kimchi we may further
note, that the Hebrews, when they expound Sheol to be
the grave, do not mean so much thereby an artificial
grave (to wit, a pit digged in the earth, or a tomb raised

ὁ Gen. chap. 37. ver. 35.

1 ΣᾺ Siew pasny pryd pain myn mp) Aben Ezra, in Gen. cap. 37.

ες An pyytad ibi positum pro p»399, id est, Latinorum ?

® Gen. chap. 37. ver. 35.

€ .psma way 1 Sa omans xd ἼΞΡΝ ΖΝ ΝΥ Ἴ2Ρ pw wiwpa Salom.
Jarchi, in Gen. chap. 37.

h Psalm 9. ver. 17. i Elias in Tischbi, verb. ys.

ΚΟ sown apy Sx yn sai sss. Kimchi in Psal. 9.

* Gen. chap. 3. ver, 19.

MADE BY A JESUIT IN IRELAND. 921
above ground) as a natural sepulchre: such as Macenas
speaketh of in that verse:

Nec™ tumulum curo, sepelit natura relictos.

And Seneca in his controversies: ‘‘ Nature" hath given a
burial unto all men: such as suffer shipwreck the same
wave doth bury that cast them away; the bodies of such
as are crucified, drop away from the crosses unto their
burial; to such as are burned alive their punishment
is a funeral.” For this is the difference that is made by
authors, betwixt burying and interring; that ‘ he? is un-
derstood to be buried who is put away in any manner, but
he to be interred who is covered with the earth.” Hence
different kinds of burials? are mentioned by them, accor-
ding to the different usages of several nations ; the name
of a sepulture being given by them, as well to the burning‘
of the bodies of the dead, used of old among the more civil
nations, as to the devouring of them by dogs, which was
the barbarous custom of the Hyrcanians'. Therefore
Diogenes* was wont to say, that if the dogs did tear him,
he should have an Hyrcanian burial: and those beasts
which were kept for this use, the Bactrianst did term in

™ Senec. epist. 92.

π΄ Omnibus natura sepulturam dedit; naufragos idem fluctus qui expulit, sepe-
lit; suffixorum corpora crucibus in sepulturam suam defluunt: eos qui vivi
uruntur, peena funerat. Annzus Senec. lib. 8. controvers. 4.

P Acehopevor κατὰ ἔθνη τὰς ταφὰς, ὁ μὲν “Ἕλλην ἕκαυσεν, ὁ δὲ Πέρσης
ἔθαψεν, ὁ δὲ ᾿Ινδὸς ὑάλῳ περιχρίει, ὁ δὲ Σκύθης κατεσθίει, ταριχεύει δὲ ὁ
Αἰγύπτιος. Lucianus, de luctu.

4 Nec dispersis bustis humili sepultura crematos. Cicer. Philippic. 14. ”E-
μὲ μὲν καὶ τοὺς ἐμοὺς παῖδας τόδε τὸ πῦρ θάψει" inquit uxor Asdrubalis,
apud Appianum in Punicis: Vide et Ctesiam (in Photii bibliotheca, col, 129.
edit. Graco-Lat.) περὶ τοῦ θάψαντος τὸν πατέρα διὰ τοῦ πυρὸς.

τ Eamque optimam illi censent esse sepulturam. Cicero. lib. 1. Tuscul.
quest.

5. Ἔλεγεν ὁ Διογένης, ὅτι ἂν μὲν κύνες αὐτὸν σπαράξωσιν, Ὑρκανία
ἔσται ἡ τάφη. Stobzeus.

t ποὺς yao ἀπειρηκότας διὰ νόσον, i) γῆρας ζῶντας παραβάλλεσθαι
τρεφομένοις κυσὶν, ἐπίτηδες πρὸς τοῦτο, οὺς ἐνταφιστὰς καλοῦσι τῇ πα-
τρώᾳ γλώττῃ. Strabo Geograph. lib, 11.

VOL. III. τῇ

B22, AN ANSWER TO A CHALLENGE

their language sepulchral dogs, as Strabo relateth out of
Onesicritus. So in the Scripture, the prophet Jonas
calleth the belly of the whale, wherein he was devoured,
“ the" belly of Sheol,” that is, of hell or the grave. For
Jonas*, saith Basil of Seleucia, “ was carried in a living
grave, and dwelt in a swimming prison; dwelling in the
region of death, the common lodge of the dead and not
of the living, while he dwelt in that belly which was the
mother of death;” and in the prophecy of Jeremiah,
king Jehoiakim is said to be “ buried’, (although with
the burial of an ass), when his carcass was drawn and cast
forth beyond the gates of Jerusalem.”

capit® omnia tellus
Que genvit: ceelo tegitur, qui non habet urnam.

The earth which begetteth all, receiveth all: and he that
wanteth a coffin, hath the welkin for his winding sheet.
The* earth is our great mother ;

Omniparens eadem rerum commune sepulcrum.

The common mother, out of whose womb as naked we
came, so ““ naked® shall we return thither :” according to
that : “‘ His* spirit goeth forth, he returneth to mis earth:”
and: ** Thou® takest away their breath, they die, and turn
to THEIR dust.” And this is the Sheol which Job waited
for when he said, ‘‘ Sheol’ or the grave, (for that is the
hell which is meant here, as is confessed not by Lyranus
only, but by the Jesuit Pineda also) is mine house; I

u Jon. chap. 2. ver. 2.

* Ἣν Τωνᾶς ἐν ζῶντι τάφῳ φερόμενος νηχόμενον οἰκῶν δεσμωτήριον,
ἐγκινούμενον φάραγξι θανάτου χωρίον οἰκῶν, νεκρῶν πανδοχεῖον οὐ ζών-
των, οἰκῶν γαστέρα θανάτου μητέρα. Basil. Seleuc, orat. 12. que in Jonam
est prima.

¥ Jer. chap. 22. ver. 19. z Lucan. lib. 7. ver. 818.
1 Magna parens terraest. Ovid. 1. metamorph.

> Lucret. de rer. natur. lib. 5. ver. 260. ¢ Job, chap. 1. ver. 21.

4 Psalm 146. ver. 4. ° Ibid. 104. ver. 29.

' Job, chap. 17. ver. 13, 14,

MADE BY A JESUIT IN IRELAND: 323

have made my bed in the darkness. I have said to cor-
ruption, Thou art my father: to the worm, Thou art my
mother, and my sister.”

This is that common sepulchre, non factum sed natum,
not made by the hand of man, but provided by nature it-
self: betwixt which natural and artificial grave these dif-
ferences may be observed. The artificial may be appro-
priated to this man or that man. “ The patriarch David
is both dead and buried, and his sepulchre is with us unto
this day,” saith St. Peter, and: “ Ye build the tombs of
the prophets, and garnish the sepulchres of the righte-
ous:” saith our Saviour. But in the natural there is no
such distinction. It cannot be said, that this is such or
such a man’s Sheol: it is considered as the common re-
ceptacle of all the dead, as we read in Job: “ I’ know
that thou wilt bring me to death, and to the house ap-
pointed for all living.” For, “ to every man,” as Olym-
piodorus writeth upon that place, ‘* the earth itself is ap-
pointed as a house for his grave.” ‘There! “ the pri-
soners rest together,” saith Job, ‘ they hear not the
voice of the oppressor. The small and great are there:
and the servant free from his master.” Again, into a
made grave a man may enter in alive and come out alive
again, as Peter™ and John did into the sepulchre of Christ:
but Sheol either findeth men dead when they come into it,
which is the ordinary course, or if they come into it alive,
which is a” new and unwonted thing, it bringeth death
upon them, as we see it fell out in Korah and his accom-
plices, who are said to have gone down “alive into Sheol,
when the earth opened her mouth, and swallowed them
up®.” Lastly, as many living men do go into the grave
made with hands, and yet in so doing they cannot be said

& Acts, chap. 2. ver. 29. h Matth. chap. 23. ver. 29.

i Job, chap. 30. ver. 23.

k Cuilibet enim homini domus pro sepulchro, ipsa terra est constituta. Olym-
piodor. Caten. Gree. in illud Job, cap. 30. ver. 23, secundum LXX. οἰκία yap
παντὶ θνητῷ γῆ.

' Job, chap. 3. ver. 18, 19. m John, chap. 20. ver. 6. 8.

" Num. chap. 16, ver. 30. © Ibid. ver. 90, 33.

¥ 2

SoA AN ANSWER TO A CHALLENGE

to go into Sheol, because they come from thence alive
again: so some dead men also want the honour of such a
grave, as it was the case of God’s servants, whose? bo-
dies were kept from burial, and yet thereby are not kept
from Sheol, which is the way that all flesh must go: for,
«* all": go unto one‘place; all are of the dust, and all turn
to dust again.” We conclude therefore, that when Sheol
is said to signify the grave; the term of grave must be
taken in as large a sense, as it is in that speech of our
Saviour, ‘ 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 ;” and in Isaiah, chapter
twenty-six, verse nineteen, according to the Greek read-
ing : “ The dead shall rise, and they that are in the graves
shall be raised up.” Upon which place Origen writeth
thus: “ In’ this place, and in many others likewise, the
graves of the dead are to be understood according to the
more certain meaning of the Scripture, not such only as
we see are builded for the receiving of men’s bodies,
either cut out in stones, or digged down in the earth;
but every place wherein a man’s body lieth, either entire
or in any part, albeit it fell out that one body should be
dispersed through many places; it being no absurdity at
all, that all those places in which any part of the body

P Psalm 79. ver. 2,3. Rev. chap. 11. ver. 8, 9.

4 Eccles. chap. 3. ver. 20. and chap. 6. ver. 6.

¥ John, chap. 5. ver. 28.

S Sepulchra autem mortuorum in hoc loco, similiter et in multis aliis, secun-
dum certiorem scripture sensum accipienda sunt, non solum ea que ad deposi-
tionem humanorum corporum videntur esse constructa, vel in saxis excisa, aut
m terra defossa; sed omnis locus in quocunque vel integrum humanum corpus,
vel ex parte aliqua jacet: etiam si accidat ut unum corpus per loca multa disper-
sum sit, absurdum non erit omnia ea loca in quibus pars aliqua corporis jacet,
sepulchra corporis ejus dici. Sienim non ita accipiamus resurgere de sepulchris
suis mortuos divina virtute: qui nequaquam sunt sepulturee mandati, neque in
sepulchris depositi, sed sive naufragiis, sive in desertis aliquibus defuncti sunt
locis, ita.ut sepulturee mandari non potuerint ; non videbuntur annumerari inter
eos, qui de sepulchris resuscitandi dicuntur. Quod utique valde absurdum est.
Origen. in Eisai. lib. 28, citatus a Pamphilo, vel Eusebio potins, in apologia pro
Origene.

MADE BY A JESUIT IN IRELAND. 525

lieth should be called the sepulchres of that body. For
if we do not thus understand the dead to be raised by the
power of God out of their graves, they which are not
committed to burial, nor laid in graves, but have ended
their life either in shipwrecks or in some desert places, so
as they could not be committed to burial, should not seem
to be reckoned among them who are said should be raised
up out of their graves, which would be a very great ab-
surdity.” Thus Origen.

Now you shall hear, if you please, what our Romish
doctors do deliver touching this point, ‘‘ There! be two
opinions,” saith Pererius", ‘‘ concerning this questior.
The one of the Hebrews, and of many of the Christians in
this our age, but especially of the heretics, affirming that
the word Sheol signifieth nothing else in the Scripture,
but the pit or the grave, and from thence reasoning falsely,
that our Lord did not descend into hell.” ‘ The* other
opinion is of undoubted and certain truth: that the He-
brew word Sheol, and the Latin Infernus, answering to it,
both in this place of Scripture and elsewhere oftentimes
doth signify, not.the pit or the grave, but the place of
hell, and the places under the earth, wherein the souls
are after death.” ‘‘ Wheresoever Hierome,” saith Augus-
tinus Steuchus’ upon the same place, “‘ and the Septuagint
have translated hell, it is in the Hebrew, Sheol, that is,
the pit or the grave. For it doth not signify that place,
wherein antiquity hath thought that the souls cf the
wicked are received.” ‘‘ ‘The Hebrew word properly sig-

τ Duz super hac questione sunt sententia. Una est Hebreorum, et de
Christianis multorum in hac ztate nostra, maxime vero hereticorum affirman-
tium vocem Sheol non significare aliud in scriptura nisi fossam sive sepulchrum,
et ex hoc falso argumentantium, Dominum nostrum non descendisse ad infer-
num. Perer. in Genes. cap. 37. sect. 92.

" Upon Genes. chap. 37, ver. 35.

x Altera est sententia explorate certeque veritatis ; vocem Hebrxam Sheol,
et Latinam ei respondentem infernus, et in hoc loco scripture, et alibi seepenu-
mero significare non fossam vel sepulchrum, sed locum inferorum, et subterranea
loca, in quibus sunt animz post mortem. Perer. in Genes. cap. 37. sect. 96.

Y Hebraice, ubicunque Hieronymus ac Septuaginta infernum interpretati sunt,
est Sheol, hoc est, fossa sive sepulchrum. Neque enim significat cum locum, ubi
sceleratorum animas recipi antiquitas opinata est. Aug. Steuch, in Gen, cap. 37.

326 AN ANSWER TO A CHALLENGE

nifieth the grave :” saith Jansenius*’. ‘‘ The grave properly,
and hell only metaphorically,” saith Arias Montanus, in
his answer unto Leo a Castro; and, “ in* the old Testa-
ment, the name of hell doth always almost import the
grave:” saith Alphonsus Mendoza. The Jesuit Pineda
commendeth one Cyprian? a Cistercian monk, as a man
famous for learning and piety, yet holdeth him worthy to
be censured, for affirming that “Sheol or hell is in all the
old Testament taken for the grave.” Another- croaking
monk, Crocquet they call him, crieth out on the other
side, that we shall never® be able to prove, by the “ pro-
ducing of as much as one place of Scripture, that Sheol
doth signify the grave.” Cardinal Bellarmine is a little,
and but a very little, more modest herein. The Hebrew
Sheol, he saith, ‘ ist ordinarily taken for the place of
souls under the earth: and either rarely or never, for the
grave:” but the Greek word® “‘ Hades always signifieth
hell, never the grave.” But Stapleton will stand to it
stoutly, ‘ that’ neither Hades nor Sheol is in the Scrip-
tures ever taken for the grave, but always for hell.”
“ε The’ word Infernus, Hades, Sheol,” saith he, ‘ is never
taken for the grave. ‘The grave is called in Greek τάφος,

2 Upon Proverbs, chap. 15. ver. 12.

4 Fere semper inferni nomen sepulchrum sonat in veteri testamento. Al-
phons. Mendoz. controvers. theologic. quest. 1. positiv. sect. 5.

> Tlud non preteribo, parum considerate (ne graviori inuram nota) Cypria-
num Cisterciensem (virum alioqui doctrina et pietate conspicuum) affirmasse,
Sheol, id est, inferos vel infernum in toto veteri testamento accipi pro sepulchro.
Jo. Pined. in Job, cap. 7. ver. 9. num. 2.

© Et ne vehementius sibi placeant ob suum illud Sheol: nunquam efficient
ut uno saltem scripture loco prolato preclaram illam interpretationem sepulchri
confirment. Andr. Crocquet. cateches. 19.

“ Ordinarie accipitur pro loco animarum subterraneo; et vel raro vel nun-
quam, pro sepulchro. Bellarm. lib. 4. de Christo, cap. 10.

f Contra Bezam late ostendimus, nec ἅδην, nec byw pro sepulchro unquam,
sed pro inferno semper in scripturis accipi. Stapleton. antidot. in 1 Corinth. cap.
15. ver. 55. et Act. cap. 2. ver. 27.

ΕΒ Caterum pro sepulchro vox infernus, ἅδης, Syyy, nunquam accipitur. Se-
pulchrum Grace τάφος, Hebraice “3p vocatur. Quare et omnes paraphraste
Hebrezeorum illam vocem Syyy explicant per vocem gehenne ; ut late ostendit
Genebrardus lib. 3. de Trinitate. Ibid. in Act. cap. 2. ver. 27.

MADE BY A JESUIT IN IRELAND. O24

im Hebrew 2p. Wherefore all the paraphrasts of the
Hebrews also do expound that word Sheol by the word
Gehenna ; as Genebrard doth shew at large in his third
book of the Trinity.” Where yet he might have learned
some more moderation from Genebrard himself, unto’
whom he referreth us: who thus layeth down his judg-
ment of the matter in the place by him alleged. ‘“ As"
they be in an error who contend that Sheol doth never
design the grave: so have they a shameless forehead, who
deny that it doth any where signify the region of the
damned or Gehenna.”

It is an error therefore in Stapleton, by his own author’s
confession, to maintain that Sheol is never taken for the
grave; and in so doing, he doth but bewray his old wrane-
ling disposition. But lest any other should take the
shameless forehead from him, he faceth it down, that all
the paraphrasts of the Hebrews do interpret Sheol by the
word Gehenna. Whereas it is well known, that the two
paraphrasts that are of greatest antiquity and credit with
the Hebrews, Onkelos the interpreter of Moses, Jonathan
ben Uzziel of the Prophets, never translate it so. Beside
that of Onkelos, we have two other Chaldee paraphrases
which expound the harder places of Moses; the one called
the Targum of Jerusalem, the other attributed unto Jo-
nathan: in neither of these can we find, that Sheol is ex-
pounded by Gehenna; but in the latter of them we see it
twice' expounded by *2 8N 3p, the house of the grave.
In the Arabic interpretations of Moses, where the* trans-

lator out of the Greek hath μας al-giahimo, hell; there
the' translator out of the Hebrew putteth us| al-tharay,

» Quemadmodum in errore versantur, qui eam vocem nunquam sepulchrum
designare contendunt : sic fronte sunt perfricta, qui uspiam Gehenne regionem
negant significare. Genebrard. de Trinitat. lib. 3. in symboli Athanasiani expo-
sitione.

i Gen. chap. 37. ver. 35, et chap. 44. ver. 29.

k Genebrard. in Genesi, quam cum commentario Arabico MS. penes me ha-
beo: et Deuteronom. cap. 32. ver. 22.

! Pentateuch, Arabic. ab Erpenio, edit. ann, 1622.

328 AN ANSWER TO A CHALLENGE

which signifyeth earth or clay. Jacobus Tawosius™, in
his Persian translation of the Pentateuch, for Sheol doth
always put Gor", that is, the grave. The Chaldee para-*
phrase upon the Proverbs keepeth still the word 5yw de-
flected a little from the Hebrew: the paraphrast upon
Job useth that word thrice®; but NWap? and ΝΠ 3,
which signifieth the grave, iastead thereof five several
times. In Ecclesiastes the word cometh but once’: and
there the Chaldee paraphrast rendereth it ΠΣ n/a the
house of the grave. R. Joseph Ceecus doth the like in
his paraphrase upon Psalm 31. ver. 17. and 89. ver 48.
In Psalm 141. ver. 7. he rendereth it by the simple
nn72p, the grave: but in the 15th and 16th verses of the
49th Psalm, by 03m3, or Gehenna. And only there, and
in Cantic. 8. ver. 6. is Sheol in the Chaldee paraphrases
expounded by Gehenna: whereby if we shall understand
the place, not of dead bodies (as in that place of the Psalm
the paraphrast maketh express mention of the bodies*
waxing old or consuming in Gehenna) but of tormenting
souls, as the Rabbins' more commonly do take it, yet do
our Romanists get little advantage thereby, who would
fain have the Sheol into which our Saviour went, be con-
ceived to have been a place of rest, and not of torment ;
the bosom of Abraham, and not Gehenna, the seat of the
damned.

As for the Greek word Hades, it is used by Hippo-
crates to express the first matter of things, from which
they have their beginning, and into which afterwards
being dissolved they make their ending. For having said,
that in nature nothing properly may be held to be newly
made, or to perish, he addeth this: ‘* But" men do think,

™ Pentateuch. quadrilingu, a Judais Constantinopoli excus.

" Jer apud Armenios et Turcas terram significat.

° Job, chap. 11. ver. 8. et chap. 24. ver. 19. et chap. 26. ver. 6.

P Ibid. chap. 21. ver. 13.

4 Ibid. chap. 7. ver. 9. et chap. 14. ver. 13. et chap. 17. ver. 13. 16.

Y Eccles. chap. 9. ver. 10.

5. ΣᾺΣ yoan yp Psal. 49. ver. 15. Chald.

t Elias in Tischbi, verb. p3mya

ἃ NopiZerar δὲ παρὰ τῶν ἀνθρώπων, τὸ μὲν ἐξ ἅδου εἰς φῶς αὐξηθὲν

MADE BY A JESUIT IN IRELAND. 329

that what doth grow from Hades into light, is newly made ;
and what is diminished from the light into Hades, is pe-
rished ;” by Light understanding nothing else but the visi-
ble structure and existence of things: and by Hades, that
invisible and insensible thing which other philosophers
commonly call ὕλην, Chalcidius” the Platonic translateth
sylvam, the Aristotelians more fitly materiam primam ;
whence also it is supposed by Master Casaubon*, that
those passages were borrowed, which we meet withall in
the books that bear the name of Hermes ‘Trismegistus.
“ς In the dissolution of a material body, the body itself is
brought to alteration, and the form which it had is made
invisible :” ‘* and’ so there is a privation of the sense made,
not a destruction of the bodies. I* say then that the world
is changed, inasmuch as every day a part thereof is made
invisible, but never utterly dissolved ;” wherewith we may
compare likewise that place of Plutarch in his book of
Living privately. ‘‘ Generation” doth not make any of the
things that be, but manifesteth them: neither is corrup-
tion a translation of a thing from being to not being, but
rather a bringing of the thing that is dissolved unto that
which is unseen. Whereupon men, according to the an-
cient traditions of their fathers, thinking the sun to be
Apollo, called him Delius and Pythius: (namely from ma-

γενέσθαι: τὸ δὲ ἐκ τοῦ φάεος εἰς ἅδην μειωθὲν, ἀπολέσθαι. Hippocrat.
de dizeta, sive victus ratione. lib. 1.

W Chalcid. in Timzeum Platonis.

x Casaub. in Baron. exercit. 1. cap. 10.

Y Πρῶτον μὲν ἐν τῇ ἀναλύσει τοῦ σώματος τοῦ ὑλικοῦ, παραδίδωσιν
αὐτὸ τὸ σῶμα εἰς ἀλλοίωσιν, καὶ τὸ εἶδος ὃ εἶχεν ἀφανὲς γίνεται. Herm.
Pemand. serm. 1.

z Kai οὕτω στέρησις γίνεται τῆς αἰσθήσεως, οὐκ ἀπώλεια τῶν σωμάτων.
Id. serm. 8.

ἃ Kai τὸν κόσμον φημὶ μεταβάλλεσθαι, διὰ τὸ γίνεσθαι μέρος αὐτοῦ
καθ᾽ ἑκάστην ἡμέραν ἐν τῷ ἀφανεῖ, μηδέποτε δὲ λύεσθαι. Id. serm. 11.

b Οὐ γὰρ ποιεῖ τῶν γινομένων ἔκαστον, ἀλλὰ δείκνυσιν" ὥσπερ οὐδὲ ἡ
φθορὰ τοῦ ὄντος, ἄρσις εἰς τὸ μὴ ὃν ἐστὶν, ἀλλὰ μᾶλλον εἰς τὸ ἄδηλον
ἀπαγωγὴ τοῦ διαλυθέντος. ὅθεν δὴ τὸν μὲν ἥλιον Απόλλωνα κατὰ τοὺς
πατρίους καὶ παλαιοὺς θέσμους νομίζοντες, Δήλιον καὶ Πύθιον προσα-
γορεύουσι: τὸν δὲ τῆς ἐναντίας κύριον μοίρας, εἴτε θεὸς, εἴτε δαίμων
ἐστὶν, Adny ὀνομάζουσιν, ὡς ἂν εἰς ἀειδὲς καὶ ἀόρατον ἡμῶν, ὅταν διαλὺυ-
θῶμεν, βαδιζόντων. Plutarch, in illud, Λάθε βιώσαι.

330 AN ANSWER TO A CHALLENGE

nifesting of things): and the ruler of the contrary destiny,
whether he be a God, or an angel, they named Hades;
by reason that we, when we are dissolved, do go unto an
unseen and invisible place.” By the Latins this Hades is
termed Dispiter or Diespiter: which name they gave unto
this “lower® air that is jomed to the earth, where all
things have their beginning and ending; quorum quod
finis ortus, Orcus dictus,” saith Varro. ‘ All* this
earthly power and nature,” saith Julius Firmicus, “ they
named Ditem patrem, because this is the nature of the
earth, that all things do both fall into it, and taking their
original from thence, do again proceed out of it.” Whence
the earth is brought in, using this speech unto God, in
Hermes: “1 do receive the nature of all things. For I,
according as thou has commanded, do both bear all things,
and receive such as are deprived of life.”

The use which we make of the testimony of Hippo-
crates, and those other authorities of the heathen, is to
shew, that the Greek interpreters of the old Testament
did most aptly assume the word Hades, to express that
common state and place of corruption which was signified
by the Hebrew Sheol, and therefore in the last verse of
the seventeenth chapter of Job, where the Greek maketh
mention of descending into Hades; Comitolus' the Jesuit
noteth that St. Ambrose renderethit, ‘in sepulchrum, into
the grave;” which agreeth well with that which Olympio-
dorus writeth upon the same chapter: ‘ Is® it not a
thing common unto all men, to die? is not hell (or Hades)

© Idem hic Diespiter dicitur, infimus aer, qui est conjunctus terre, ubi omnia
oriuntur, ubi aboriuntur: quorum quod finis ortus, Orcus dictus. Varro, de
lingua Latin. lib. 4. cap. 10.

4 Terrenam vim omnem atque naturam, Ditem patrem dicunt: quia hec
est natura terre, ut et recidant in eam omnia, et rursus ex ea orta procedant.
Jul. Firmic. Matern. de errore profan. relig. ex Ciceron. lib. 2. de natur. Deor.

ὁ Χωρῶ δ᾽ ἐγὼ καὶ φύσιν πάντων" αὕτη γὰρ, ὡς σὺ προσέταξας, Kai
φέρω πάντα, καὶ τὰ φονευθέντα δέχομαι. Herm. Minerva Mundi, apud Jo.
Stobzum in eclogis physicis, pag. 124.

f Paul. Comitol. Caten. Grec. in Job. cap. 17. ult.

5 Οὐ κοινὸν ἅπασιν ἀνθρώποις τὸ ἀποθανεῖν ; Οὐχ᾽ Gone ἅπασι ὁ
οἶκος; Οὐκ ἐκεῖ πάντες τῶν ἐνθάδε καταλήγουσι τῶν πόνων ; Olympiod.
Caten. τας, in Job, cap. 17.

MADE BY A JESUIT IN IRELAND. jel

the house for all? doe not all find there an end of their
labours?” Yea, some do think, that Homer himself doth

take ἅδης either for the earth or the grave, in those verses
of the eighth of his Mliads :

Ἤ μιν ἑλὼν, ῥίψω ἐς τάρταρον ἠερόεντα,

Τῆλε μάλ᾽ ἧχι βάθιστον ὑπὸ χθονὸς ἐστὶ βέρεθρον.
Ἔνθα οιδήρειαί re πύλαι, καὶ χάλκεος οὐδὸς,
ἹΤόσσον ἔνερθ᾽ ἀΐδεω, ὅσον οὐρανός ἐστ᾽ ἀπὸ γαίης.

I’ll cast him down as deep
As Tartarus (the brood of night) where Barathrum doth steep
Torment in his profoundest sinks; where is the floor of brass,
And gates ofiron: the place, for depth as far doth hell surpass,
As heaven for height exceeds the earth.

For Tartarus being commonly acknowledged to be a part
of Hades, and to be the very hell where the wicked spi-
rits are tormented: they think the hell from whence
Homer maketh it to be as far distant as the heaven is from
the earth, can be referred to nothing so fitly as to the
earth or the grave. It is taken also for a tomb in that
place of Pindarus :

ἤΛτερθε δὲ πρὸ δω-
μάτων ἕτεροι λαχόντες aiday
Βασιλέες ἱεροὶ

ἐντί.

** Other sacred kings have gotten a tomb apart by them-
selves before the houses,” or before the gates of the
city. And therefore we see that ᾿Αἴδας is by Suidas in
his lexicon expressly interpreted ὁ τάφος, and by Hesy-
chius, τύμβος, τάφος, a tomb, or a grave; and in the
Greek dictionary set out by the Romanists themselves,
for the better understanding of the Bible, it is noted, that
Hades’ doth not only signify that which we commonly call
hell, but the sepulchre or grave also. Of which, because

h Pindar. Pyth. Od. 5. ver. 129.
' “Αδης, Orcus, Tartarus, sepulchrum. Lexic, Greco-Lat. in sacro apparatu
biblior. regior. edit. Antwerp. ann, 1572,

θ0 AN ANSWER TO A CHALLENGE

Stapleton and Bellarmine do deny that any proof can
be brought: these instances following may be consi-
dered.

In the book of Tobit, “ Is shall bring my father’s old
age with sorrow, εἰς ἄδου, unto hell :” what can it import
else, but that which is in other words expressed, “ I’ shall
bring my father’s life with sorrow, εἰς τὸν τάφον, unto the
grave?” In the 95d, and 113th Psalms, according to the
Greek division, or the 94th, and 115th, according to the
Hebrew ; where the Hebrew hath 71915, the place of si-
lence, meaning the grave, as our adversaries themselves
do grant, there the Greek hath Hades, or hell. In Isaiah,
chap. 14. ver. 19.where the vulgar Latin translated out of
the Hebrew, ““ Descenderunt ad fundamenta laci, quasi ca-
daver putridum: They descended unto the foundations of
the lake or pit, as a rotten carcass:” instead of the He-
brew 3, which signifieth the lake or pit, the Greek, both
there and in Isaiah, chap. 38. ver. 18. putteth in Hades, or
hell; and on the other side, E:zechiel, chap. 32. ver. 21. where
the Hebrew saith, ‘‘ The strong among the mighty shall
speak to him out of the midst of Sheol, or hell;” there
the Greek readeth, εἰς βάθος λάκκου, or ἐν βάθει βόθρου,
in the depth of the lake, or pit: by hell, lake and pit,
nothing but the grave being understood; as appeareth by
comparing this verse with the five that come after it. So
in these places following, where in the Hebrew is Sheol,
in the Greek Hades, in the Latin Infernus or Inferi, in
the English Hell, the place of dead bodies, and not of
souls is to be understood. ‘* Ye™ shall brmg down my
erey hairs with sorrow unto hell;” and ‘ Thy” servants
shall bring down the grey hairs of our father with sorrow
unto hell;’? where no lower hell can be conceited, into
which grey hairs may be brought, than the grave. So
David giveth this charge unto Solomon concerning Joab:
** Let? not his hoary head go down to hell in peace;” and

k Chap. 3. ver. J0. ' Chap. 6. ver. 14.
™ Gen. chap. 44. ver. 29. 0 Ibid. ver. 31.
° 1 Kings, chap. 2. ver. 6.

MADE BY A JESUIT IN IRELAND. vv

in the ninth verse concerning Shimei: ‘“ His hoary head
bring thou down to hell with blood.” ‘* Our? bones are
scattered at the mouth of hell.” ‘ Thy pomp is brought
down to hell: the worm is spread under thee, and the
worms cover thee.” ‘* In‘ death there is no remembrance
of thee: in hell who shall give thee thanks?” of which
there can be no better paraphrase, than that which is
given in Psalm 88. ‘ Shall’ thy loving kindness be de-
clared in the grave? or thy faithfulness in destruction?
Shall thy wonders be known in the dark? and thy righte-
ousness in the land of forgetfulness ?”

Andradius in his defence of the faith of the council of
Trent, speaking of the difference of reading which is
found in the sermon of Saint Peter, ““ wheret God is said
to have raised up our Saviour, “ loosing the sorrows of
death,” as the Greek books commonly read, or ‘ the sor-
rows of hell,” as the Latin, saith for reconciliation thereof,
that ‘ there" will be no disagreement betwixt the Latin
and Greek copies, if we do mark that hell in this place is
used for death and the grave, according to the Hebrews’
manner of speaking: as in the 15th Psalm, which Peter
presently after citeth; Because thou wilt not leave my
soul in hell; and Isaiah, chap. 48. For hell cannot
confess unto thee. For whenhe disputeth,” saith he, “ of
the resurrection of Christ, he confirmeth by many and
most evident testimonies of David, that Christ did suffer
death for mankind in such sort, that he could not be over-
whelmed with death, nor long lie hidden among the dead.

P Psalm 141. ver. 7. 9 Esai. chap. 14. ver. 11.

τ Psalm 6. ver. 5. Se Viera 1Π15 60:

τ Acts. chap. 2. ver. 24.

Ὁ Nullum erit inter Latina Greecaque exemplaria dissidium, si animadvertamus
infernum hoc loco pro morte atque sepulchro, Hebrzeorum dicendi more, usur-
pari: ut Psal. 15. quem mox Petrus citat; Quoniam non dereliquisti ani-
mam meam in inferno. Et Esai. cap. 38. Quia non infernus confitebitur tibi.
Nam cum de Christi resurrectione disserat ; multis atque apertissimis Davidis
testimoniis confirmat, ita pro humano genere mortem Christum obiisse, ut morte
obrui et delitescere inter mortuos diu non posset. Videtur autem mihi per do-
lores inferni sive mortis, mortem doloris atque miseriarum plenam, Hebraorum
dicendi more, significarit : sicut Matthai cap. 24. abominatio desolationis accipi-
tur pro desolatione abominanda, Andrad. defens, Tridentin, fid. lib. 2,

944 AN ANSWER TO A CHALLENGE

And it seemeth to me, that by the sorrows of hell or
death, a death full of sorrow and miseries is signified,
according to the Hebrews’ manner of speaking: as in
Matthew, chap. 24. the abomination of desolation is
taken for an abominable desolation.” Thus far Andradius :
clearly forsaking herein his fellow-defenders of the Tri-
dentine faith, who by the one text of loosing the sorrows
of death, would fain prove Christ’s descending to free the
souls that were tormented in purgatory; and by the other
of not leaving his soul in hell, his descending into Limbus
to deliver the souls of the fathers that were at rest in
Abraham’s bosom.

The former of these texts’, is thus expounded by Ri-
bera the Jesuit: “* God raised him up, loosing and
making void the sorrows of death, that is to say, that
which death by so many sorrows had effected; namely,
that the souls should be separated from the body.” His
fellow Sa interpreteth ‘“ the loosing of the sorrows of
death” to be the ““ delivering* of him from the troubles of
death: although sorrow,” saith he, “‘ may be the epithet
of death, because it useth to be joined with death.” The
apostle’s speech hath manifest reference to the words
of David, 2 Samuel, chap. 22. ver. 5,6. and Psalm 18.
(al. 17.) ver. 4, 5. where in the former verse mention
is made of nip an, the sorrows of death, in the latter
of 5yxw an, which by the Septuagint is in the place of
the Psalms translated ὠδῖνες déov, the sorrows of hell; in
2 Samuel, chap. 22. ver. 6. ὠδῖνες θανάτου, the sorrows
of death ; according to the explication following in the
end of the self same verse. The sorrows of hell com-
passed me about; the snares of death prevented me; and
in Psalm 116. ver. 3. The sorrows of death compassed me,

Y Acts, chap. 2. ver. 24.

W Suscitavit illum Deus, solvens et irritans dolores mortis, hoc est, quod per
tot dolores mors effecerat, ut scilicet anima separaretur a corpore. Fr. Ribera,
in Hose. cap. 13, num. 23.

* Quasi dicat, ereptum a mortis molestiis : has enim dolores vyocat, quanquam
mortis epitheton possit esse dolor ; quod morti conjungi soleat. Emman. Sa,
notat. in Act. cap. 2. ver. 24.

¥ Inedit. Aldina et Vaticana; nam Complutensis habet χοινία géou.

MADE BY A JESUIT IN IRELAND. 335

and the pains of hell found me, or, got hold upon me;
where Lyranus hath this note: “ In* the Hebrew for
hell is put Sheol: which doth not signify only hell, but
signifieth also the pit, or the grave; and so it is taken
here, by reason it followeth upon death.” The like ex-
plicatory repetition is noted* also by the interpreters to
have been used by the prophet, in that other text alleged
out of Psalm 16. ver. 10. as in Psalm 30. (al. 29.) ver. 3.
᾿Ανήγαγες ἐξ adouv τὴν ψυχήν μου, ἔσωσάς με ἀπὸ τῶν κατα-
Bavévtwy εἰς λάκκον. Thou hast brought up my soul
from hell, thou hast kept me safe (or alive) from those that
go down to the pit.” And Job, chap. 33. ver. 22. “”Hy-
yloe δὲ εἰς θάνατον ἡ ψυχὴ αὐτοῦ, ἡ δὲ ζωὴ αὐτοῦ ἐν ἅδῃ;
His soul drew near unto death, and his life unto hell ;”
whence that in the prayer of Jesus the son of Sirach is
taken, “”"Hyyicev” ἕως θανάτου ἡ ψυχή μου, καὶ ἡ ζωή μου
ἦν σύνεγγυς ἅδου κάτω. My soul drew near unto death,
and my life was near to hell beneath.” And therefore for
hell doth Pagnin in his translation of the sixteenth Psalm,
put the grave (being therein also followed in the inter-
lineary Bible approved* by the censure of the university of
Louvain) and in the notes upon the same, that go under
the name of Vatablus, the word soul is (by comparing of
this with Leviticus, chap. 21. ver. 1.) expounded to be the
body. So doth Arias Montanus directly interpret this
text of the Psalm: ‘'Thou® shalt not leave my soul in the
grave, that is to say, my body; and Isidorus Clarius in
vhis annotations upon the second of the Acts, saith that,

5 Ἴη Hebreo pro inferno ponitur Sheol : quod non solum significat infernum,
sed etiam significat fossam, sive sepulturam ; et sic accipitur hic, eo quod sequi-
τ} δα mortem. Nic. de Lyra, in Psal. 114.

2 ΤΣ mbna yay bp RR. Dav. Kimchi in Psal. 16. ver. 10. Hoc melius ex
sua consuetudine explicans, exaggeransque; Nec dabis sanctum tuum videre
corruptionem. Aug. Steuchus.

> Ecclesiasticus, chap. 51.

Δ Non relinques animam meam in sepulchro. Psalm. 16, ver. 10. id est,
corpus meum. Ar. Montan. in Hebraicee lingue idiotismis, voc. anima, in sacr.
bibl. apparat, edit. ann. 1572.

336 AN ANSWER TO A CHALLENGE

“ my soul in hell,” in that place is according to the man-
ner of speech used by the Hebrews, put for ‘‘ my® body
in the grave or tomb,” lest any man should think that
Master Beza was the first deviser or principal author of
this interpretation.

Yet him alone doth cardinal Bellarmine single out here,
to try his manhood upon: but doth so miserably acquit
himself in the encounter, that it may well be doubted
whether he laboured therein more to cross Beza, than to
strive with himself in the wilful suppressing of the light of
his own knowledge. For whereas Beza in his notes upon
Acts, chap. 2. ver. 27. had shewed out of the Ist and 11th
verses of the 21st chapter of Leviticus, and other places
of Scripture, that the Hebrew word w53, which we trans-
late soul, is put for a dead body: the cardinal, to rid him-
self handsomely of this which pinched him very shrewdly,
telleth us in sober sadness, “ that’ there is a very great
difference betwixt the Hebrew w 53, and the Greek ψυχὴ.
For wp53,” saith he, ‘is a most general word, and sig-
nifieth without any trope as well the soul as the living
creature itself, yea and the body itself also; as by very
many places of Scripture it doth appear.” And therefore
in Leviticus, where that name is given unto dead bodies,
“one part is not put for another, to wit, the soul for the
body ; but a word, which doth usually signify the body
itself: or the whole at leastwise is put for the part, namely,
the living creature for the body thereof. But in the se-
cond of the Acts, ψυχὴ is put, which signifieth the soul
alone.” Now did not the cardinal know, think you, in
his own conscience, that as in the second of the Acts,
ψυχὴ is put, where the original text of the Psalm there al-

f Dico, multum inter yp et ψυχὴν interesse. Nam yp; est generalissima
vox, et significat sine ullo tropo tam animam, quam animal, immo etiam corpus ;
ut patet ex plurimis scripture locis, &c. Itaque in Levitico non ponitur pars
pro parte, id est, anima pro corpore; sed yocabulum, quod ipsum corpus signifi-
care solet: aut certe ponitur totum pro parte, id est, vivens pro corpore. At
Actor. cap. 2. ponitur ψυ χη, que animam solam significat. Bellarm. de Christ.
lib. 4. cap. 12.

MADE BY A JESUIT IN IRELAND. vu f

leged hath w53, so on the other side, in those places of
Leviticus, which he would fain make to be so different
from this, where the original text readeth w53, there the
Greek also putteth ψυχὴ Do we not there read, Ἔν
ταῖς ψυχαῖς ov μιανθήσονται, and? in the eleventh verse:
“emt πάσῃ ψυχῇ τετελευτηκυίᾳ οὗκ εἰσελεύσεται, He shall
not go into any dead soul,” that is, toany dead body? "ΠΟ
cardinal himself bringeth in Numbers, chap. 23. ver. 10.
and chap. 31. ver. 35. and Genesis, chap. 37. ver. 21.
and Numbers, chap. 19. ver. 13. to prove that w53 doth
signify either the whole man, or-his very body : and must
not the word ψυχὴ, which the Greek bible useth in all
those places, of necessity also be expounded after the
same manner? ‘Take, for example, that last place,
which is most pertinent to the purpose: Πᾶς" 6 ἁπτόμενος
τοῦ τεθνηκότος ἀπὸ ψυχῆς ἀνθρώπου, which the vulgar La-
tin rendereth, ‘‘ Omnis qui tetigerit humane anime mor-
ticinum : and compare it with the eleventh verse; “ Ὁ
ἁπτόμενος τοῦ τεθνηκότος πάσης ψυχῆς ἀνθρῶπου, He
that toucheth any soul of a dead man (that is, as the vulgar
Latin rightly expoundeth the meaning of it, Qué tetigerit
cadaver hominis, He that toucheth the dead body of any
man) shall be unclean seven days.” And we shall need no
other proof, that the Greek word ψυχὴ, being put for th
Hebrew w53, may signify the dead body of a man: even
as the Latin anima also doth, in that place of the heathen
poet, “‘animamque' sepulchro Condimus. We buried his
soul in the grave.” The argument therefore drawn from
the nature of the word ψυχὴ, doth no way hinder that in
Acts, chap. 2. ver. 27. ‘Thou wilt not leave my soul,”
should be interpreted, either ‘* Thou wilt not leave me
(as in the thirty-first verse following, where the Greek
text saith that his soul was not left, the old Latin hath,
he was not left) or, Thou wilt not leave my body,” as the
interpreters, writing upon that place*, “ΚΝ All the souls that
came with Jacob into Keypt which came out of his loins,”

& Leviticus, chap. 21. ver. 1. a Numbers, chap. 19. ver. 13.
1 Virgil. Auneid. lib. 3. kK Genesis, chap. 46, ver. 26,

VOL. III. Z

338 AN ANSWER TO A CHALLENGE

do generally expound it, either by a Synecdoche, where-
by the one part of the man is put for the whole person’,
or by a Metonymy, whereby that which is contained
is put for that which doth contain it ; for illustration
whereof, St. Augustin very aptly bringeth in this example:
“ As™ we give the name of a church unto the material buil-
ding, wherein the people are contained, unto whom the
name of the church doth properly appertain; by the
name of the church, that is, of the people which are con-
tained, signifying the place which doth contain them: so
because the souls are contained in the bodies, by the souls
here named the bodies of the sons of Jacob may be un-
derstood. For so may that also be taken, where the Law
saith that he" is defiled, who shall go into a dead soul,
that is, to the carcase of a dead man; that by the name
of a dead soul, the dead body may be understood which
did contain the soul: even as when the people are absent,
which be the church, yet the place nevertheless is still
termed the church.”

Yea but “ the? word Hades,” saith Bellarmine, “ as
we have shewed, doth always signify hell, and never the
erave. But the body of Christ was not in hell: therefore
his soul was there.” Ifhe had said, that the word Hades did
either rarely or never signify the grave, although he had
not therein spoken truly, yet it might have argued a little

1 As we may see in the commentaries upon Genesis attributed to Eucherius,
lib. 3. cap. 31. Alcuinus in Genes. interrog. 269. Anselmus Laudunensis in the
interlineary gloss, Lyranus and others.

m Sicut ergo appellamus ecclesiam basilicam, qua continetur populus, qui
vere appellatur ecclesia ; ut nomine ecclesiz, id est, populi qui continetur, sig-
nificemus locum qui continet : ita quod anime corporibus continentur, intelligi
corpora filiorum per nominatas animas possunt. Sic enim melius accipitur etiam
illud quod lex inquinari dicit eum, qui intraverit super animam mortuam, hoc
est, super defuncti cadaver; ut nomine anime mortue, mortuum corpus
intelligatur, quod animam continebat: quia et absente populo, id est ecclesia,
locus tamen ille nihilominus ecclesia nuncupatur. August. epist. 190. ad
Optat. op. tom. 2. pag. 705.

n Leviticus, chap. 21. ver. 11.

pulchrum. At corpus Christi non fuit in inferno: ergo anima ibi fuit. Bellarm.
lib. 4. de Christo, cap. 12.

οί

MADE BY A JESUIT IN IRELAND. 9090

more modesty in him, and that he had taken some care
also, that his latter conceits should hold some better cor-
respondency with the former. For he might have remem-
bered, how in the place unto which he doth refer us, he
had said, that the? Seventy-two seniors did every where in
their translation put Hades instead of Sheol : which, as he
there hath told us, ‘ is ordinarily taken for the place of
souls under the earth, and either rarely or never for the
grave.” But we have shewed, not only out of those dic-
tionaries, unto which the cardinal‘ doth refer us, having
forgotten first to look into them himself, but by allegation
of divers particular instances likewise, unto none of which
he hath made any answer, that Hades in the translation
of the Seventy-two seniors is not rarely, but very usually
taken for the place of the dead bodies. So for the use of
the word Infernus in the Latin translation; Lyranus no-
teth, that it is “ taken’ in the Scripture, not for the place
of the damned only, but also for the pit wherein dead men’s
carcases were laid.” And among the Jesuits, Gaspar
Sanctius yieldeth for the general, that ‘* Infernus’ or hell
is frequently in the scripture taken for burial :” and in
particular, Emmanuel Sa confesseth it to be so taken, in
Genesis, chap. 42. ver. 88. 1 Samuel, chap. 2. ver. 6.
Job, chap. 7. ver. 9. and. chap. 21. ver. 13. Psalm 29.
ver. 4, and 87. ver. 4. and 93. ver. 17. and 113. ver.
17. and 114. ver. 3. and 140. ver. 7. (according to the
Greek division) Proverbs, chap. 1. ver. 12. and chap. 23.
ver. 14, Ecclesiastes, chap. 9. ver. 10. Canticles, chap.
8. ver. 6. Ecclesiasticus, chap. 51. ver. 7. Isaiah, chap.
28. ver. 15. and chap. 38. ver. 10. Baruch, chap. 2. ver.
17. Daniel, chap. 3. ver. 88. in the hymn of the three

’ Bellarm. de Christo lib. 4. cap. 10.

4 Consulantur omnia dictionaria. Ibid. cap. 12.

* Accipitur infernus in scriptura dupliciter, uno modo pro fossa, ubi ponuntur
mortuo1um cadavera. Alio modo pro loco ubi descendunt animz damnatorum
ad purgandum, et generaliter illorum, qui non admittuntur statim ad gloriam.
Lyran, in Esai. cap. 5.

5. [ist in seriptura frequens infernum pro sepultura, atque adeo pro morte
sumi. Gasp. Sanct. commentar. in Act. cap. 2, sect. 56,

340 AN ANSWER TO A CHALLENGE

Children, and 2 Maccabees, chap. 6. ver. 23. in all which
places, Hades being used in the Greek, and Inferi or infer-
nus in the Latin, itis acknowledged by the Jesuit’, that
the grave is meant: which by Bede" also is termed Infer-
nus exterior, the exterior hell. So Alcuinus, moving the
question, how that speech of Jacob should be understood,
‘I’ will go down to my son mourning into hell,” maketh
answer: that “ these’ be the words of a troubled and
grieving man, amplifying his evils even from hence, or else,
(saith he) by the name of hell he signified the grave: as
if he should have said, I remain in sorrow, until the earth
do receive me, as the grave hath done him.”

So Primasius, expounding the place, Hebrews, chap.
13. ver. 20. ‘* God* the Father,” saith he, ‘‘ brought his
son from the dead, that is to say, from hell; or from the
grave, according to that which the Psalmist had fore-
told; Zhou wilt not suffer thine holy one to see corruption.”
And Maximus Taurinensis saith, that ‘‘ Mary Magda-
lene’ received a reproof, because after the resurrection
she sought our Lord in the grave, and not remembering
his words, whereby he had said that the third day he
would return from hell, she thought him still detained by
the laws of hell.” And therefore, saith he, while “ she?”
did seek the Lord in the grave among the rest of the

‘ Emm. Sa, notat. in scriptur. " Bed. in Psalm. 48.

’ Genes. chap. 37. ver. 35. -

’ Perturbati et dolentis verba sunt, mala sua etiam hinc exaggerantis ; vel
etiam inferni nomine sepulchrum significavit, quasi diceret : in luctu maneo do-
nec me terra suscipiat, sicut illum sepulchrum. Alcuin. in Gen. interrog.
256.

* Deus ergo pater eduxit filium suum de mortuis : hoc est, de inferno, vel de
sepulchro, juxta quod Psalmista predixerat: Non dabis sanctum tuum videre
corruptionem. Primas. in Hebr. cap. 13.

Y Maria Magdalene non leviter fuit objurgata, cur post resurrectionem Domi-
num quereret in sepulchro ; et non reminiscens yerborum ejus, quibus se ab in-
feris tertia die rediturum esse dixerat, putaret eum inferni legibus detineri.
Maxim. Taurin. de sepultur. Dom. homil. 4.

* Unde et illa Maria Magdalene, que Dominum inter czteros defunctos in se-
pulchro querebat, arguitur, et dicitur illi: Quid queris viventem cum mortuis ?

hoc est, quid queris apud inferos, quem rediisse jam constat ad superos? Id. de
ead, homil. 3.

MADE BY A JESUIT IN IRELAND. 341

dead, she is reprehended, and it is said unto her: Why
seekest thou him that liveth, among the dead? that is to
say, Why seekest thou him among them that are in the
infernal parts, who is now known to have returned unto
the supernal? For* he that seeketh for him either in the
infernal places, or in the graves, to him it is said: Why
seekest thou him that liveth among the dead?” And to
the same purpose he applieth those other words of our
Saviour unto Mary; “‘ Touch me not, for I am not yet
ascended unto my Father.” As if he had said, ‘* Why?
dost thou desire to touch me, who while thou seekest me
among the graves, dost not as yet believe that I am as-
cended to my Father: who while thou searchest for me
among the infernals, dost distrust that I am returned to
the celestials ; while thou seekest me among the dead,
dost not hope that I do live with my Father?” Where his
Inferi and inferna, do plainly import no more but tumulos
and sepulchra.

Hereupon Ruffinus in his exposition of the Creed, hav-
ing given notice, ‘ 'That*, in the symbol of the church of
Rome there is not added, He descended into hell, nor in
the churches of the East neither ;” adjoineth presently :
** Yet the force or meaning of the word seemeth to be the
same, in that he is said to have been buried.” Which
some think to be the cause, why in all the ancient symbols
that are known to have been written within the first six
hundred years after Christ (that of Aquileia only excepted,
which Ruffinus followed) where the burial is expressed,
there the descending into hell is omitted; as in that of

ἃ Nam qui eum aut ininfernis requirit, aut tumulis, dicitur ei; Quid quzris
viventem cum mortuis? Maxim. Taurin. de sepultur. Dom. homil. 3.

> Quid me contingere cupis, que me dum inter tumulos queris, adhuc ad pa-
trem ascendisse non credis: que dum me inter inferna scrutaris, ad ccelestia
rediisse diffidis ; dum inter mortuos queris, vivere cum Deo patre meo non spe-
ras? Ibid. homil. 4.

© Sciendum sane est, quod in ecclesia Romanze symbolo non habetur addi-
tum: Descendit ad inferna: sed neque in orientis ecclesiis habetur hic sermo.
Vis tamen verbi eadem videtur esse in eo quod sepultus dicitur. Ruffin, in ex-
posit. symbol.

942 AN ANSWER TO A CHALLENGE

Constantinople, for example, commonly called the Nicene
creed: and on the other side, where the descent into hell
is mentioned, there the article of the burial is past over ;
as in that of Athanasius. And to say the truth, the terms
of burial and descending into hell in the Scripture phrase
tend much to the expressing of the self-same thing : but
that the bare naming of the one doth lead us only to the
consideration of the honour of burial, the addition of the
other intimateth unto us that which is more dishonourable
in it. Thus under the burial of our Saviour may be com-
prehended his ἐνταφιασμὸς and ταφὴ, his funeration
and his interring : which are both of them set down in
the end of the nineteenth chapter of the gospel according
to St. John, the latter in the two last verses, where Joseph
and Nicodemus are said to have ‘laid him in a new se-
pulchre, wherein was never man yet laid :” the former in
the two verses going before, where it is recorded that they
“wound his body in linen clothes, with spices, καθὼς
ἔθος ἐστὶ τοῖς ᾿Ιουδαίοις ἐνταφιάζειν, as it is the manner of
the Jews to bury.” For to the ἐνταφιασμὸς or faneration
belongeth the embalming of the dead body, and all other
offices that are performed unto it while it remains above
ground. So‘ where physicians are said to have embalmed
Israel; the Greek translators render it: ἐνεταφίασαν οἱ
ἐνταφιασταὶ τὸν ᾿Ισραὴλ. And when Mary poured the pre-
cious ointment upon our Saviour, himself mterpreteth this
to have been done for his funeration® or burial. ‘‘ For" it
was a custom in times past,” saith Eusebius, commonly
called Emissenus, ‘ that the bodies of noblemen being to
be buried, should first be annointed with precious oint-
ments, and buried with spices.” And ‘ who? knoweth
not,” saith Stapleton, “ that a sepulchre is an honour to

ἃ Genesis, chap. 50. ver. 2.

ΓΟ Mos enim antiquitus fuit, ut nobilium corpora sepelienda unguentis pretiosis
ungerentur, et cum aromatibus sepelirentur. Euseb. Emiss. homil. Dominic. in
Ramis Palmarum.

® Quis nescit sepulchrum mortuo honori esse, non dedecori; et quorundam
sceleribus sepulchra negari? Stapleton. Antidot. in 1 Cor. cap. 15. ver. 55.

MADE BY A JESUIT IN IRELAND. 340

the dead, and not a disgrace?” But the mention of
Sheol, which hath special relation, as hath been shewed,
to the disposing of the dead body unto corruption, and so
of Hades, infernus, or hell, answering thereunto, carrieth
us further to the consideration of that which the apostle
calleth the sowing of the body in corruption and disho-
nour’, For which, that place in St. Augustine is worth
the consideration. ‘ Did' not the hells (or the grave)
give testimony unto Christ, when losing their power,
they reserve Lazarus, whom they had received to dissolve,
for four days together; that they might restore him safe
again, when they did hear the voice of their Lord com-
manding it?” where you may observe an hell appointed
for the dissolution of dead men’s bodies: the descending
ito which (according to Ruffinus his note) differeth little
or nothing from the descending into the grave.

In the thirteenth of the Acts, St. Paul preacheth unto
the Jews, that God raised up his Son from the dead,
** not* to returu now any more unto corruption:” and yet
presently addeth, that therein was verified that prophesy
in the Psalm; “ ‘Thou! wilt not suffer thy Holy one to see
corruption ;” implying thereby, that he descended in some
sort for a time into corruption, although in that time he
did not suffer corruption. And “ do™ not wonder,” saith
St. Ambrose, ‘‘how he should descend into corruption,
whose flesh did not see corruption. He did descend in-
deed into the place of corruption, who pierced the hells ;
but being uncorrupted he shut out corruption.” For as
the word nnw, which the prophet useth in the Psalm,

h 1 Cor. chap. 15. ver. 42, 43.

τ Nonne inferna Christo testimonium perhibuerunt, quando jure suo perdito
Lazarum, quem dissolvendum acceperant, per integrum quatriduum reservayve-
runt ; ut incolumem redderent, cum vocem Domini sui jubentis audirent ἢ Orat.
contra Judzos, Pagan. et Arian. cap. 17. oper. Augustin. tom. 8. app. pag. 18.

Kk Μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθορὰν. Act. cap. 13. ver. 34.

' Ob δώσεις τὸν ὑσιόν cov ἰδεῖν διαφθορὰν. Ibid. ver. 35, ex Psal. 16.
ver. 10.

m Ne mireris quomodo descenderit in corruptionem; cujus caro non vidit
corruptionem. Descendit quidem in locum corruptionis, qui penetrayit inferna ;
sed corruptionem incorruptus exclusit. Ambros. de virginib, lib, 3,

844. AN ANSWER TO A .CHALLENGE

doth signify as well the pit or place of corruption, as the
corruption itself: so also the word διαφθορὰ, whereby
St. Luke doth express the same, is used by the Greek in-
terpreters of the old Testament to signify not the corrup-
tion itself alone, but the very place of it likewise. As
where we read “ He® is fallen into the pit which he
made :” and, ‘‘'The® heathen are sunk down in the pit
that they made :” and, “‘ Whoso? diggeth a pit, shall fall
therein.” Aquila in the first place, the Septuagint in the
second, Aquila and Symmachus in the third, retain the
Greek word διαφθορὰς So that our Saviour descending
into Sheol, hades, or hell, may thus be understood to have
descended into corruption, that is to say, into the pit or
place of corruption, as St. Ambrose interpreteth it, al-
though he were free in the mean time from the passion of
corruption. And because )ixw and nnw, ἄδης and διαφ-
food, hell and corruption, have reference to the self-same
thing: therefore doth the Arabic interpreter, translated
by Junius, in Acts, chap. 2. ver. 81. (or, as the Arabian
divideth the book, Acts, chap. 4. ver. 10.) confound them
together, and retain the same word in both the parts of
the sentence, after this manner : ‘‘ He was not left in per-
dition, neither did his flesh see perdition ;’’ even as in the
twenty-ninth Psalm (or the thirtieth according to the di-

vision of the Hebrews) the Arabic readeth, misu al-

giahymo" or hell, where the Greek hath διαφθορὰν, the
Hebrew nmnw, and the Chaldee paraphrase m2 xnx)3p,
that is, the house of the grave.

Athanasius in his book of the incarnation of the Word,
written against the Gentiles, observeth that when God
threatened our first parents, that whatsoever day they did

ΠΕ Psalm 7. ver. £5. ° Psalm 9. ver. 16.

P Proverbs, chap. 26. ver. 27.

4 Ann. 1578. although in the Arabic Testament, printed by Erpenius anno
1616. the terms he varied: ἀφ al-hawiyato being put for hell, and
ἢ phasada for corruption.

© Psalter Arabic. edit. Genuz, ann, 1516. et Rome, ann. 1619. Verum in
duobus meis MSS. exemplaribus habetur hic. het] al-halaco, quod per-
ditionem vel interitum notat.

MADE BY A JESUIT IN IRELAND. 345

eat of the forbidden fruit they should “ die the death;”
by “‘ dying‘ the death,” he signified, ‘‘ that they should not
only die, but also remain in the corruption of death :” and
that our Saviour coming to free‘ us from this corruption,
“ kept his own body uncorrupted, as a pledge and an evi-
dence of the future resurrection of us all,” which hath
wrought such a contempt of death in his disciples, that,
as he addeth afterwards, we may “ see" men which are
by nature weak, leaping or dancing unto death, being not
aghast at the corruption thereof, nor fearing the descents
into hell.” So the Grecians sing in their liturgy at this
day: ‘‘ The corruption-working palace of hell was dis-
solved, when thou didst arise out of the grave, O Lord.”
And again ; “" The* stone is rolled away, the grave is
emptied. Behold corruption is trodden under by life.
That which was mortal is saved by the flesh of God.
Hell mourneth.” For God, saith Origen’ “ will neither
leave our souls in hell, nor suffer us to remain for ever in
corruption: but he that recalled him after the third day
from hell, will recall us also in fit time; and he who
granted unto him, that his flesh should not see corruption,

Σ Τὸ δὲ θανάτῳ ἀποθανείσθε, Ti ἂν ἄλλο εἴη ἢ τὸ μὴ μόνον ἀποθνήσ-
Kew, ἀλλὰ καὶ ἐν τῇ τοῦ θανάτου φθορᾷ διαμένειν ; Athan. de incarnat. Verbi,
oper. tom. 1. pag. 50.

‘ Τοῦτο yap ἦν κατὰ τοῦ θανάτου τρόπαιον, πάντας πιστώσασθαι
τὴν παρ᾽ αὐτοῦ γενομένην τῆς φθορᾶς ἀπάλειψιν, καὶ λοιπὸν τὴν τῶν
σωμάτων ἀφθαρσίαν, ἧς πᾶσιν ὥσπερ ἐνέχυρον καὶ γνώρισμα τῆς ἐπὶ
πάντας ἐσομένης ἀναστάσεως τετήρηκεν ἄφθαρτον τὸ ἑαυτοῦ σῶμα.
Ibid. pag. 66.

""Orav yap ἴδῃ τις ἀνθρώπους ἀσθενεῖς ὄντας TH φύσει, προπηδῶντας
εἰς τὸν θάνατον, καὶ μὴ καταπτήσσοντας αὐτοῦ τὴν φθορὰν, μηδὲ τὰς
ἐν ἅδου καθόδους δειλιῶντας, ἄς. Thbid. pag. 72.

W Κατελύθη καὶ τὸ τοῦ ἅδου φθοροποιὸν βασιλείον, ἀναστάντος ἐκ
τάφου σου Κύριε. Greci in Octoecho Anastasimo.

x Ὁ λίθος κεκύλισται, ὁ τάφος κεκένωται ἴδετε τὴν φθορὰν τῇ ζωῇ πα-
τηθεῖσαν, &c. τὸ θνητὸν σέσωσται σαρκὶ θεοῦ" 6 ἅδης θρηνεῖ. Cumulas, in
Grezcorum Pentecostario.

¥ Neque nostras animas derelinquet in inferno nec dabit nos in corruptione in
perpetuum manere: sed qui illum post diem tertium revocavit ab inferis, et
nos revocabit in tempore opportuno ; et qui illi donavit, ut non videat caro ejus
corruptionem, nobis donabit, non quidem ut non videat caro nostra corruptionem,
sed ut liberetur a corruptione tempore opportuno. Origen. tract. 35. in Matth.
cap. 27.

546 AN ANSWER TO A CHALLENGE

will grant also unto us, not that our flesh shall not see
corruption, but that in fit time it shall be freed from cor-
ruption.”

It may here also further be observed, that although the
Grecians do distinguish the funeration, whereof we spake,
and the interring, by the different terms of ἐνταφιασμὸς
and ταφὴ : yet the Latins do use the self-same word of se-
pulture to denote the one as well as the other. And
therefore in Genesis, chap. 50. ver. 2. where we read ac-
cording to the Hebrew, that ‘“‘ Joseph commanded his
servants the physicians to embalm his father :” the an-
cient Latin translation made out ofthe Greek, expressed it
thus ; ““ Dixit Joseph servis suis sepultoribus, ut sepelirent
patrem ejus. Joseph gave order to his servants the bury-
ers, that they should bury his father.” Upon which place
St. Augustine giveth this note: ‘“‘ The” Latin tongue doth
not find how it should fitly express the Greek word évra-
φιαστὰς. For they are not they that bury, that is, commit
to the earth the bodies of the dead: which is not in
Greek ἐνεταφίασαν, but ἔθαψαν. Those ἐνταφιασταὶ there-
fore do that which is performed to the bodies that are to
be interred, either by seasoning or drying or lapping or
binding them: in which work the care of the Hgyptians
exceedeth all others. Where therefore it is said that
they buried him, we ought to understand that they dressed ~
him: and what is spoken of his forty days’ burial, is to be
taken for this cure or dressing. For he was not buried,
but where he commanded himself to be buried :” namely,
in fhe land of Canaan, not, where this was done, in the
land of Egypt.

And thus in the New Testament we will find this ἐνταφι-
ασμὺς in the vulgar Latin rendered by the term of sepul-

z Non invenit lingua Latina quemadmodum appellaret ἐνταφιαστὰς. Non
enim ipsi sepeliunt, id est, terrae mandant corpora mortuorum : quod non est
Grece ἐνεταφίασαν, sed ἔθαψαν. Illi ergo ἐνταφιασταὶ id agunt quod exhi-
betur corporibus humandis; vel condiendo vel siccando, vel involvendo et alli-
gando : in quo opere maxime A‘gyptiorum cura precellit. Quod ergo dicit
etiam sepelierunt, curaverunt intelligere debemus. Et quod dicit quadraginta
dies sepulturze, ipsius curationis accipiende sunt. Sepultus enim ille non est
nisi ubise mandayerat sepeliri. Augustin. Locution, de Genesi, num. 208.

MADE BY A JESUIT IN IRELAND. 91}

ture, and in our common English translations by the word
of burial. Asin the speech of our Saviour touching his
anointment by Mary, ‘‘ Ad* sepeliendum me fecit. She
did it for my burial.” ‘‘ Praevenit* ungere corpus meum
in sepulturam. She is come aforehand to anoint my body
to the burying.” ‘‘ Sinite illam, ut in diem sepulturae mez
servet illud.” Which we translate: ‘ Let her alone,
against the day of my burying hath she kept this.” And
in the history afterwards, ‘‘ Acceperunt® ergo corpus
Jesu, et ligaverunt illud linteis cum aromatibus, sicut mos
est Judeis sepelire. Then took they the body of Jesus,
and wound it in linen clothes with the spices, as the man-
ner of the Jews is to bury.” Which rite of funeration
being so carefully recorded by the evangelists, and by the
old Latin interpreter expressly named his sepulture, and
withal made a distinct act from his laying in the grave:
their opinion wanteth not some probability, who think that
in the Latin creed (for that which we commonly call the
creed of the apostles was proper to the Latin Church,
and both for the brevity of the matter and the frame of
the words diverse from the eastern symbols) in the Latin
creed, I say, Sepultus, or buried, might answer to the fu-
neration, as in those texts cited out of the gospel, and
““ Descendit ad inferna or inferos, He descended into hell,”
to his laying in the grave : which two distinct things, Ra-
mus? also noteth in the French tongue to be expressed by
two distinct words, Ensevelir and Enterrer.

Neither is it any whit strange unto them that are con-
versant in the writings of the ancient doctors, to hear that
our Saviour by his going to the grave, descended into hell,
spoiled hell, and brought away both his own body and the
bodies of the saints from hell. We find the question
moved by Gregory Nyssen, inhis sermon upon the resur-
rection of Christ ; ‘* how® our Lord did dispose himself at

z Matt. chap. 26. ver. 12. 4 Mark, chap. 14. ver. 8.

> John, chap. 12. ver. 7. © Ibid. chap. 19. ver. 40.

1 P, Ramus, in commentar. relig. Christ. lib. 1. cap. 14.

© Ζητεῖν yap τοὺς φιλομαθεστέρους εἰκὸς, πῶς ἐν τῷ αὐτῷ χρόνῳ τρισὶν
ἑαυτὸν ὁ κύριος δίδωσιν, τῇ τε καρδίᾳ τῆς γῆς, καὶ τῷ παραδείσῳ σὺν τῷ

948 AN ANSWER TO A CHALLENGE

the same time three manner of ways ? both in the heart
of the earth‘, and in Paradise with the thief%, and in the
hands of his Father®.” For neither will any man say,”
quoth he, ‘ that Paradise is in the places under the earth,
or the places under the earth in Paradise, that at the
same time he might be in both; or that those (infernal)
places are called the hand of the Father.” Now for the
last of these, he saith the case is plain*, that being in Pa-
radise he must needs be in his Father’s hands also: but
the greatest doubt he maketh to be, how' he should at the
same time be both in Hades and in Paradise. For with
him, the heart of the earth, the places under the earth,
and Hades or hell, are in this question one and the same.
thing. And his final resolution is, that in this hell Christ
remained with his dead body, when with his soul he
brought the thief into the possession of Paradise. ‘* For™
by his body,” saith he, ‘‘ wherein he sustained not the
corruption that followeth upon death, he destroyed him
that had the power of death : but by his soul he led the
thief into the entrance of Paradise. And these two. did
work at the self-same time, the Godhead accomplishing
the good by them both: namely, by the incorruption of
the body, the dissolution of death, and by the placing of

ληστῇ, καὶ ταῖς πατρῴαις χερσί. Greg. Nyss. in Pascha, et Christi resurrect.
oper. tom. 3. pag. 391.

f Matth. chap. 12. ver. 40. & Luke, chap. 23. ver. 43.

h Luke, chap. 23. ver. 46.

i Οὔτε yap ἐν ὑποχθονίοις εἴποι Tic ἂν τὸν παράδεισον, οὔτε ἐν Tapa-
δείσῳ τὰ ὑποχθόνια (ὥστε κατὰ ταὐτὸν ἐν ἀμφοτέροις εἷναι) ἢ χεῖρα τοῦ
πατρὺς λέγεσθαι ταῦτα. Greg. Nyss. in Pascha, et Christi resurrect. op. tom.
3. pag. 391.

k Δῆλον bre ὁ ἐν παραδείσῳ γενόμενος ταῖς πατρῴαις πάντως ἐνδιαιτά-
ται παλάμαις. Ibid. pag. 393.

1 Πῶς κατὰ ταὐτὸν καὶ ἐν τῷ ἄδῃ Kai ἐν τῷ παραδείσῳ ὁ Κύριος. Ibid.
pag. 392.

m Διὰ μὲν yap τοῦ σώματος, ἐν ᾧ τὴν ἐκ τοῦ θανάτου καταφθορὰν οὐκ
ἐδέξατο, κατήργησε τὸν ἔχοντα τοῦ θανάτου τὸ κράτος, διὰ δὲ τῆς ψυχῆς
ὡδοποίησε τῷ ληστῇ τὴν ἐπὶ τὸν παράδεισον εἴσοδον καὶ τὰ δύο κατὰ
ταὐτὸν ἐνεργεῖται, Ov ἀμφοτέρων τῆς θεότητος τὸ ἀγαθὸν κατορθούσης"
διὰ μὲν τῆς τοῦ σώματος ἀφθαρσίας, τὴν τοῦ θανάτου κατάλυσιν, διὰ δὲ
τῆς ψυχῆς, τῆς πρὸς τὴν ἰδίαν ἑστίαν ἐπειγομένης, τὴν ἐπὶ τὸν παράδει-
σον τῶν ἀνθρώπων ἐπάνοδον. Ibid. pag. 393.

MADE BY A JESUIT IN IRELAND. 349

the soul in his proper seat, the bringing back of men unto
Paradise again.”

The like sentence do we meet withal in the same Fa-
ther’s epistle unto Eustathia, Ambrosia, and Basilissa.
** His" body he caused by dispensation to be separated from
his soul: but the indivisible Deity being once knit with
that subject, was neither disjoined from the body, nor the
soul, but was with the soul in Paradise, making way by
the thief for an entrance unto mankind thither ; and with
the body in the heart of the earth, destroying him that
had the power of death.” Wherewith we may compare
that place, which we meet withal in the works of St. Gre-
gory, bishop of Neocesarea: wherein our Saviour is
brought in speaking after this manner: “ I° must de-
scend into the very bottom of hell, for the dead that are
detained there. I must by the three days’ death of my
flesh overthrow the power of long continuing death. I
must light the lamp of my Bopy unto them which sit in
darkness and in the shadow of death.” And that of
St. Chrysostome, who is accounted also to be the author
of that other sermon attributed unto St. Gregory : “‘ How?
were the brazen gates broken, and the iron bars burst ?
By his ΒΟΥ, Tor then appeared first a body immortal,

Ὁ Τὸ μὲν σῶμα τῆς ψυχῆς διαζευχθῆναι κατ᾽ οἰκονομίαν ἐποίησεν" ἡ δὲ
ἀμέριστος θεότης ἅπαξ ἀνακραθεῖσα τῷ ὑποκειμένῳ, οὔτε τοῦ σώματος,
οὔτε τῆς ψυχῆς ἀνεσπάσθη" ἀλλὰ μετὰ μὲν τῆς ψυχῆς ἐν τῷ παραδείσῳ
γίνεται ὁδοποιοῦσα διὰ τοῦ λῃστοῦ τοῖς ἀνθρωπίνοις τὴν ᾿εἴσοδον" διὰ δὲ
τοῦ σώματος ἐν τῇ καρδίᾳ τῆς γῆς, ἀναιροῦσα τὸν τὸ κράτος ἔχοντα
τοῦ θανάτου. Greg. Nyss. in epist. ad Eustath. in Pascha et Christi resur-
rect. oper. tom. 3. pag. 659.

ο Δεῖ με κατελθεῖν καὶ εἰς αὐτὸν τὸν τοῦ ἅδου πυθμένα, διὰ τοὺς ἐκεῖ κα-
τεχομένους νεκρούς" δεῖ μὲ τῇ τριημέρῳ τελευτῇ τῆς ἐμῆς σαρκός καθελεῖν
τοῦ πολυχρονίου θανάτου τὸ κράτος, δεῖ pe τοῦ σώματος μου τὸν λύχνον
ἀνάψαι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις. Gregor. Neoces.
serm. in Theophania, pag. 111. oper. edit. Mogunt. et inter opera Chrysost. tom.
7. edit. Savilian. pag. 660.

P Ἰῶς οὖν συνετρίβησαν πύλαι χαλκαῖ, καὶ μοχλοὶ σιδηροῖ συνεθλάσ-
θησαν; διὰ τοῦ σώματος αὐτοῦ" τότε γὰρ πρῶτον ἐδείχθη σῶμα ἀθάνατον
καὶ διαλύον αὐτοῦ θανάτου τὴν τυραννίδα" ἄλλως δὲ, τοῦτο δείκνυσι τοῦ
θανάτου τὴν ἰσχὺν ἀνῳρημένην, οὐ τῶν πρὸ τῆς παρουσίας αὐτοῦ τελευ-
τηκότων τὰ ἁμαρτήματα λελυμένα, Chrysost. in Matth, cap. 11. hom. 36,
op. tom. 7. pag. 410.

350 AN ANSWER TO A CHALLENGE

and dissolving the tyranny of death itself: whereby was
shewed, that the force of death was taken away, not that
the sins of those who died before his coming were dis-
solved,” and that which we read in another place of his
works: ‘* He‘ spoiled hell, descending into hell: he made
it bitter, when it tasted of his flesh. Which Esaiah un-
derstanding before hand, cried out, saying : hell was made
bitter, meeting thee below. (So the Septuagint render the
words, Isaiah, chap. 14. ver. 19.) It was made bitter:
for itwas destroyed. It was made bitter : for it was mock-
ed. It received a Bopy, and light upon God : it received
earth, and met with heaven: it received that which it saw,
and fell from that which it did not see.”

Thus Cesarius expounding the parable’, wherein the
kingdom of God is likened unto leaven which a woman
took, and hid in three pecks of flour, till all was leavened:
saith that ‘* the’ three pecks of flour are, first the whole
nature of mankind, secondly death, and after that, Hades;
wherein the divine Bopy being hidden by Burtat, did lea-.
ven all unto resurrection and life.” Whereupon he bring-
eth in our Saviour in another place speaking thus: “ I*
will therefore be buried, for their sakes that be in Hades:
I will therefore as it were with a stone strike the gates
thereof, bringing forth the prisoners in strength, as my
servant David hath said.” So St. Basil asketh, ‘* How"

4 ᾿Εκόλασε τόν ἅδην ὁ κατελθὼν εἰς τὸν ἅδην ἐπίκρανεν αὐτὸν, γευσά-
μενος (γευσάμενον reponendum, ex MS. Constantinopolitano) τῆς σαρκὸς
αὐτοῦ. Καὶ τοῦτο προλαβὼν ᾿Ησαΐας ἐβόησεν. ‘O ἅδης, φησιν, ἐπικράν-
θη, συναντήσας σοι κάτω" ἐπικράνθη, καὶ γὰρ καθηρέθη:" ἐπικράνθη, καὶ γὰρ
ἐνεπαίχθη" ἔλαβε σωμα καὶ Θεῷ περιέτυχεν" ἔλαβε γῆν, καὶ συνήντησεν
οὐρανῷ" ἔλαβεν ὅπερ ἔβλεπε, καὶ πέπτωκεν ὅθεν ObK ἔβλεπε. Orat. cate-
chetic. in S. Pascha; op. tom. 8. app. pag. 250. et in Graecorum Pentecostario :
ubi pro prima voce ἐκόλασε rectius habetur ἐσκύλευσε.

® Luke, chap. 13. ver. 21.

5. ᾿Αλεύρου δὲ σάτα τρία, πρῶτον μὲν ἡ πᾶσα βροτῶν φύσις, δεύτερον
δὲ ὁ θάνατος, μετὰ τοῦτο ὁ ἅδης" ἐν ᾧ ἐγκρυφὲν διὰ ταφῆς τὸ θεῖον σῶμα,
ἔσφυρε πάντα εἰς ἀνάστασιν καὶ ζωὴν. Caxsarius, dialog. 4. quest. 197.

t Τούτῳ ταφήσομαι διὰ τοὺς ἐν ἅδῃ τυγχάνοντας" τούτῳ οἱονεὶ πέτρᾳ
πατάξω ἐκείνου πύλας, ἐξάγων πεπεδημένους ἐν ἀνδρείᾳ, καθώς φησιν ὁ
Δαυὶδ ὁ οἰκέτης μου. Id. dialog. 3. quest. 166.

ἃ Πῶς οὖν κἀτορθοῦμεν τὴν εἰς ἅδην κάθοδον ; μιμούμενοι τὴν ταφὴν
τοῦ Χριστοῦ, διὰ τοῦ βαπτίσματος" οἱονεὶ γὰρ ἐνθάπτεται τῷ ὕδατι τῶν
βαπτιζομένων τὰ σώματα. Basil. de spiritu sancto cap. 15.

MADE BY A JESUIT IN IRELAND. 90]

we do accomplish the descent into hell?” and answereth,
that we doit in ““ imitating the purtaL of Christ, in bap-
tism. For the bodies of those that be baptized, are as it
were buried in the water :” saith he. St. Hilary maketh
mention of “ Christ’s fleshY quickened out of hell by him-
561. And Arator in like manner :

Infernum* Dominus cum destructurus adiret,
Detulit inde suam spoliato funere carnem.

When the Lord went to hell to destroy it, He brought
from THENCE his own flesh, spoiling the grave.”

Philo Carpathius’ addeth, that “in his grave he spoil-
ed hell.” Whereupon the emperor Leo in his oration
upon the burial of our Saviour, wisheth us to honour’ it,
by adorning ourselves with virtues and not by putting
him in the grave again. “ For it behoved,” saith he,
** that this should be once done, to the end that hell might
be spoiled: and it was done.” And the Grecians retain
the commemoration hereof in their liturgies unto this day :
as their Octoechon Anastasimon and Pentecostarion do
testify ; wherein such hymns and prayers as these are
frequent: “ Thou* didst receive death in thy flesh, work-
ing thereby immortality for us, O Saviour: and didst
dwell in the grave, that thou mightest free us from hell,
raising us up together with thyself.” “* When” thou wast

w Et hec vermis, vel non ex conceptu communium originum vivens, vel e pro-
fundis terrz vivus emergens, ad significationem assumpte et vivificate per se
etiam ex inferno carnis professus est. Hilar. de Trinitat. lib. 11. op. pag. 109.

* Avrator. histor. apostolic. lib. 1.

ἡ Philo in Cantic. cap. 5. ver.2. ᾿Εγὼ καθεύδω, καὶ ἡ καρδία μου ἀγρυπ-
νεῖ, “Ev τῷ τάφῳ σκυλεύουσα τὸν ἅδη, inter fragmenta Eusebii in Cantic. a
Meursio edita, pag. 52.

ιμήσωμεν δὲ Kai ἡμεῖς τὴν θείαν ταφὴν" τιμήσω piv δὲ οὐκ ὀθό-
vag αὐτὸν περιστέλλοντες, οὐδὲ τάφῳ κατατιθέντες" ἅπαξ γὰρ τοῦτο
ὑπὲρ τοῦ σκυλευθῆναι τὸν ἅδην ἔδει γενέσθαι, καὶ γέγονεν" ἀλλ᾽ ἡμᾶς
αὐτοὺς περιβάλλοντες ἀρεταῖς. Leo imp. hom. 1.

ἃ Θάνατον κατεδέξω σαρκὶ, ἡμῖν ἀθανασίων πραγματευσάμενος, σω-
τὴρ, καὶ ἐν τάφῳ ᾧκησας ἵνα ἡμᾶς τοῦ ἅδου ἐλευθερώσης συναναστῆσας,
ἑαυτῷ.

" "Εφριξαν ddov πυλωροὶ, ὅτε ἐν τῷ μνημείῳ ὡς θνητὸς κατετέθης" καὶ
γὰρ τοῦ θανάτου καταργήσας τὴν ἰσχὺν τοῖς τεθνεῶσι πᾶσιν ἀφθαρσίαν

P aa :
παρέσχες τῇ ἀναστάσει σου.

302 AN ANSWER TO A CHALLENGE

put in the tomb as a mortal man, the keepers of hell-gates
shook for fear: for, having overthrown the strength of
death, thou didst exhibit incorruption to all the dead by
thy resurrection.” ‘‘ Although® thou didst descend into
the grave as a mortal man, O giver of life, yet didst thou
dissolve the strength of hell, Ὁ Christ, raising up the
dead together with thyself, whom it had also swallowed ;
and didst exhibit the resurrection, as God, unto all that in
faith and desire do magnify thee.” ‘ Thou who by thy
three days’ burial didst spoil death, and by thy life-bring-
ing resurrection didst raise up corrupted man, O Christ
our God, as a lover of mankind: to thee be glory.”
“'Thou® who by thy three days’ burial didst spoil hell, and
by thy resurrection didst save man; have mercy upon me.”
** By! thy three days’ burial the enemy was spoiled, the
dead loosed from the bands of hell, death deaded, the pa-
laces of hell voided. ‘Therefore in hymns do we honour
and magnify thee, O giver of life.” ‘Thou? wast put in
the tomb, being voluntarily made dead; and didst empty
all the palaces of hell, O immortal King, raising up the
dead with thy resurrection.” ‘ Thou" who spoiledst hell
by thy burial, be mindful of me.”

Hitherto also belongeth that of Prudentius, in his Apo-
theosis :

© Ei καὶ ἐν τάφῳ κατῆλθες ὡς θνητὸς, ζωοδότα, ἀλλὰ τοῦ ἄδου τὴν
ἰσχὺν διέλυσας Χριστὲ, συνεγείρας νεκροὺς, od¢ καὶ συγκατέπιε' καὶ
ἀνάστασιν πάσι παρέσχες ὡς θεὸς, τοῖς ἐν πίστει καὶ πόθῳ σε μεγαλυ-
νούσι.

ἃ Τῇ τριημέρῳ ταφῇ σου σκυλεύσας τὸν θάνατον, καὶ φθαρέντα τὸν
ἄνθρωπον τῇ ζωηφόρῳ ἐγέρσει σου ἀναστήσας, Χριστὲ ὁ θεὸς, ὡς φιλάν-
θρωπος, δόξα σοι.

Γ Τριημέρῳ σου ταφῇ ἐσκυλεύθη ὁ ἐχθρὸς, ἐκ τῶν τοῦ ἅδου δεσμῶν
ἀπελύθησαν νεκροὶ, νενέκρωται ὁ θάνατος, ἐκενώθη τὰ βασίλεια τοῦ
δου" διό σε ζωοδότα ἐν ὕμνοις τιμῶντες μεγαλύνομεν.

8 ᾿Ετέθης ἐν μνημείῳ ὁ ἑκουσίως γενόμενος νεκρὸς, καὶ τὰ βασίλεια τοῦ
ἄδου, βασιλεῦ ἀθάνατε, ἅπαντα ἐκένωσας, νεκροὺς τῇ ἀναστάσει ἐγείρας
τῇ σῇ.

" Μνήσθητι μου ὁ τὸν (δην σκυλεύσας τῇ ταφῇ σου. Tom, 6. bibliothec.
Patr. edit. ann. 1589. col, 128.

MADE BY A JESUIT IN IRELAND. 300

tumuloque inferna refringens
Regna, resurgentes secum jubet ire sepultos.
Ceelum habitat, terris intervenit, abdita rumpit
Tartara. Vera fides, Deus est, qui totus ubique est.

Where, in saying that our Saviour “ by his grave did
break up the infernal kingdoms,” and ‘ commanded those
that were buried to rise up with him;” he hath reference
unto that part of the history of the gospel, wherein it is
recorded that ‘‘ The graves were opened, and many bodies
of the saints which slept arose, and came out of the
graves after his resurrection, and went into the holy city,
and appeared unto many';” upon which place St. Hilary
writeth thus, ‘* Enlightening* the darkness of death, and
shining in the obscure places of hell; by the resurrectior
of the saints that were seen at the present, he took away
the spoils of death itself’ To the same effect writeth
St. Ambrose also: “ Neither’ did his sepulchre want a
miracle. For when he was anointed by Joseph, and bu-
ried in his tomb; by anew kind of work, he that was dead
himself did open the sepulchres of the dead. His body
indeed did lie in the grave; but he himself being free
among the dead, did give liberty unto them that were
placed in hell, dissolving the law of death. For his flesh
was in the tomb, but his power did work from heaven.”
Which may be a sufficient commentary upon that sentence,
which we read in the exposition of the creed attributed
unto St. Chrysostom: ‘* He™ descended into hell, that

i Matth. chap. 27. ver. 52, 53.

Κ᾿ Tlluminans enim mortis tenebras, et infernorum obscura collustrans ; in
sanctorum ad prasens conspicatorum resurrectione mortis ipsius spolia detrahe-
bat. Hilar. in Matth. Canon. 33.

! Sed nec sepulchrum quidem ejus miraculo caret. Nam cum esset unctus a
Joseph, et in ejus monumento sepultus ; novo opere quodam, ipse defunctus
defunctorum sepulchra reserabat. Et corpus quidem ejus jacebat in tumulo, ipse
autem inter mortuos liber, remissionem in inferno positis, soluta mortis lege
donabat. Erat enim caro ejus in monumento, sed virtus ejus operabatur e ccelo.
Ambros. de incarnat. cap. 5.

™ Descendit ad infernum, ut et ibi a miraculo non vacaret. Nam multa cor-
pora sanctorum resurrexerunt cum Christo. Homil, 2, in symbol. tom. 5. Latin,
oper. Chrysostom.

VOL, III, AA

354 AN ANSWER TO A CHALLENGE

there also he might not want a miracle. For many bodies of
the saints arose with Christ,” namely, “ Hei" rendering
up the ΒΟΡΙΕΒ of the saints alive again:” as either the
same, or another author that goeth under the like name
of Chrysostom, doth elsewhere directly affirm, which is a
further confirmation of that which we have heard deli-
vered by Ruffinus, touching the exposition of the article
of the descent into hell; that the substance thereof seem-
eth to be the same with that of the burial. For what
other hell can we imagine it to be but the grave, that thus
receiveth and giveth up the bodies of men departed this
life Ὁ

And hitherto also may be referred that famous saying
of Christ's descending alone and ascending with a multi-
tude: which we meet withal in four several places of an-
tiquity. First, in the heads of the sermon of Thaddeus,
as they are reported by Eusebius out of the Syriac re-
cords of the city of Edessa: ‘‘ He° was crucified, and
descended into Hades or hell, and brake the rampier never
broken before since the beginning; and rose again, and
raised up with him those dead, that had slept from the
beginning: and descended alone, but ascended to his
Father with a great multitude.” Secondly, in the epistle
of Ignatius unto the Trallians : ‘“‘ He? was truly, and not
in opinion, crucified, and died; those that were in heaven,
and in earth, and under the earth, beholding him: those

" Reddunt inferi corpora rediviva sanctorum; et in occursum authoris inferos
penetrantis, temporalem accipiunt beate anime commeatum. Homil. 4. de Pro-
ditore, et Pass. Dominic. tom. 3. Latin. oper. Chrysost.

° Πῶς ἐσταυρώθη, Kai κατέβη εἰς τὸν ἅδην, Kai διέσχισε φραγμὸν τὸν
ἐξ αἰῶνος μὴ σχισθέντα, καὶ ἀνέστη, καὶ συνήγειρε νεκροὺς τοὺς ἀπ᾽ αἰῶ-
ψων κεκοιμημένους" καὶ πῶς κατέβη μόνος, ἀνέβη δὲ μετὰ πολλοῦ ὄχλου
πρὸς τὸν πατέρα αὐτοῦ. Thaddeus, apud Euseb. lib. 1. hist. Eccl. cap. ult.

P ᾿Αληθῶς δὲ, καὶ ob δοκήσει, ἐσταυρώθη, Kai ἀπέθανε, βλεπόντων οὐ-
ρανίων, καὶ ἐπιγείων, καὶ καταχθονίων" οὐρανίων μὲν, ὡς τῶν ἀσωμάτων
φύσεων" ἐπιγείων δὲ, ᾿Ιουδαίων καὶ Ρωμαίων, καὶ τῶν παρόντων κατ᾽
ἐκείνου καιροῦ, σταυρουμένου τοῦ Κυρίου: καταχθονίων δὲ, ὡς τοῦ πλήθους
τοῦ συναναστάντος τῶ Κυρίῳ. Πολλὰ γὰρ, φησὶ, σώματα τῶν κεκοιμη-
μένων ἁγίων ἠγέρθη, τῶν μνημείων ἀνεῳχθέντων" καὶ κατῆλθεν εἰς ἅδην
μόνος, ἀνῆλθε δὲ μετὰ πλήθους, καὶ ἔσχισε τὸν ἀπ᾽ αἰῶνος φραγμὸν, καὶ
τὸ μεσότοιχον αὐτοῦ ἔλυσε. Ιεπλί, epist. 2. ad Trallian.

MADE BY A JESUIT IN IRELAND. 350

in heaven, as the incorporeal natures: those in earth, to
wit, the Jews and the Romans, and such men as were
present at that time, when the Lord was crucified;
those under the earth, as the multitude that rose up
together with the Lord: for many bodies, saith he,
of the saints which slept arose, the graves being open-
ed. And he descended into Hades or hell alone, but re-
turned with a multitude, and brake the rampier that
had stood from the beginning, and overthrew the parti-
tion thereof.” Thirdly, in the disputation of Macarius
bishop of Jerusalem, in the first general council of Nice:
“* After’ death we were carried into Hades or hell. Christ
took upon him this also, and descended voluntarily into
it; he was not detained as we, but descended only. For
he was not subjected unto death, but was the Lord of
death. And descending alone, he returned with a multi-
tude. For he was that spiritual grain of wheat, falling
for us into the earth, and dying in the flesh; who by the
power of his Godhead raised up the temple of his body,
according to the Scriptures, which brought forth for fruit
the resurrection of all mankind.” Fourthly, in the catechi-
ses of Cyril bishop of Jerusalem: whose words are these :
“ἢ Τὴ believe that Christ was raised from the dead. For
of this I have many witnesses, both out of the divine
Scriptures, and from the witness and operation even unto
this day of him that rose again: of him, I say, that de-

4 Κατεφερόμεθα μετὰ τὸν θάνατον εἰς τὸν ἅδην. ᾿Ανεδέξατο καὶ τοῦτο,
καὶ κατῆλθεν ἑκουσίως εἰς αὐτὸν" οὐ κατηνέχθη καθάπερ ἡμεῖς, ἀλλὰ κα-
τῆλθεν" οὐ γὰρ ἣν ὑποκείμενος τῷ θανάτῳ, ἀλλ᾽ ἐξουσιαστὴς τοῦ θανάτον.
Καὶ μόνος κατελθὼν, μετὰ πλήθους ἀνελήλυθεν" αὐτὸς γὰρ HY ὁ νοερὸς
κόκκος τοῦ σίτου, ὁ ὑπὲρ ἡμῶν πεσὼν εἰς τὴν γὴν, καὶ ἀποθανὼν σαρκὶ, ὕς
τῇ τῆς θεότητος αὐτοῦ δυνάμει ἀνέστησε τὸν σωματικὸν αὐτοῦ ναὸν,
κατὰ τὰς γραφᾶς, καρποφορήσαντα τὴν τοῦ παντὸς ἀνθρωπείου γένους
ἀνάστασιν. Macar. Hierosolym. apud Gelasium Cyzicen. in act. conc. Niczen.
lib. 1. cap. 23. al. 24.

᾿ Πιστεύω ὅτι καὶ Χριστὸς ἐκ νεκρῶν ἐγήγερται" πολλὰς yap ἔχω τὰς
περὶ τούτου μαρτυρίας, ἔκ τε τῶν θείων γραφῶν, καὶ ἐκ τῆς MEXPL σήμερον
τοῦ ἀναστάντος μαρτυρίας καὶ ἐνεργείας" τοῦ μόνου μὲν καταβάντος εἰς
ἄδην, πολλοστοῦ δὲ ἀναβάντος" κατῆλθε γὰρ εἰς τὸν θάνατον, καὶ πολλὰ
σώματα τῶν κεκοιμημένων ἁγίων ἐγέρθη Ov αὐτοῦ. ΟΥΥ}}. Hierosol. Cate-
ches, 14, op. pag. 214.

AAR

O-f
J06 AN ANSWER TO A CHALLENGE

scended into Hades or hell alone, but ascended with many.
For he did descend unto death; and many bodies of the
saints that slept were raised by him.” Which resurrec-
tion he seemeth afterward to make common unto all the
saints that died before our Saviour. ‘ Alls the righteous
men,” saith he, “ΚΞ were delivered, whom death had devour-
ed. For it became the proclaimed King to be the deliverer
of those good proclaimers of him. Then did every one of
the righteous say, O death where is thy victory? O hell
where is thy sting? for the Conqueror hath delivered us;”
wherewith we may compare that saying of St. Chrysostom:
“ΤΠ it were a great matter, that Lazarus being four days
dead should come forth: much more, that all they who
were dead of old should appear together alive, which was
a sign of the future resurrection. For many bodies of the
saints which slept, arose, saith the text ; and those other,
attributed unto him in the Greek Euchologe: ‘ The"
monuments (or graves) were opened, and they that were
dead from the beginning arose.” The Lord “ descend-
ing’ into Hades, and shaking out the monuments thereof,
freed all those that were detained bound therein, and
called them unto himself;” and these articles of the con-
fession of the Armenians: “‘ According” to his body,

5. ᾿Ελυτροῦντο πάντες ot δίκαιοι, οὕς κατέπιεν ὁ θάνατος" ἔδει yap τὸν
κηρυχθέντα βασιλέα, τῶν καλῶν κηρύκων γενέσθαι λυτρωτὴν" Εἶτα ἕκασ-
Tog τῶν δικαίων ἔλεγε' ποῦ σου θάνατε τὸ νῖκος ; ποῦ σου ἅδη τὸ κέντρον ;
ἐλυτρώσατο γὰρ ἡμᾶς ὁ νικοποιὸς. Cyril. Hierosol. cateches. 14. op. pag. 214.

t Ei yap τὸ τεταρταῖον ἐξελθεῖν Λάζαρον, μέγα: πολλῷ μᾶλλον τὸ πάν-
τας ἀθρόως τοὺς πάλαι κοιμηθέντας φανῆναι ζῶντας" ὃ THC ἐσομένης
ἀναστάσεως σημεῖον ἦν. Πολλὰ γὰρ σώματα τῶν κεκοιμημένων ἁγίων
ἠγέρθη, φησὶ. Chrysost. in Matt. 27. hom. 88. op. tom. 7. pag. 826. In edit.
Latina interpres vertit: Multo majus profecto est multosjam olim mortuos in
vitam reduxisse.

U Τὰ μνημεῖα ἠνεῴχθησαν, καὶ οἱ ax’ αἰῶνος θανέντες ἀνέστησαν. Eu-
cholog. fol. 166. b.

ν Ὁ καταβὰς εἰς τὸν ἅδην καὶ Ta μνημεῖα αὐτοῦ ἐκτινάξας Kat πάντας
τοὺς ἐν αὐτῷ κατεχομένους δεσμίους ἐλευθερώσας, καὶ πρὸς ἑαυτὸν ἀνακα-
Asodpevoc. Ibid. 3

w Ergo et in sepulchrum quoad corpus, quod mortuum erat, descendit: juxta
vero divinitatem, quz vivebat, infernum interea devicit. Tertio die resurrexit :
sed οἱ animas fidelium secum una suscitavit; et dedit spem corporibus etiam a

MADE BY A JESUIT IN IRELAND. oud

which was dead, he descended into the grave: but ac-
cording to his divinity, which did live, he overcame hell in
the mean time. The third day he rose again: but withal
raised up the souls (or persons) of the faithful together
with him, and gave hope thereby, that our bodies also
should rise again like unto him at his second coming.”

Of those who arose with our Saviour from the grave,
or, as anciently they used to speak, from hell, two there
be whom the fathers nominate in particular: Adam and
Job, unto whom Eusebius* also thinketh fit that David
should be added. Of Job, St. Ambrose writeth in this
manner: ‘‘ Having’ heard what God had spoken in him,
and having understood by the Holy Ghost, that the Son
of God was not only to come into the earth, but that he
was also to descend into hell that he might raise up the
dead, which was then done, for a testimony of the present,
and an example of the future: he turned himself unto the
Lord and said: O that thou wouldest keep me in hell, that
thou wouldest hide me until thy wrath be past, and that
thou wouldest appoint me a time in which thou wouldest
remember me”.”. In which words he affirmeth that Job
did prophecy, ‘ that* he should be raised up at the pas-
sion of our Lord; as in the end of this book, saith he, he
doth testify ;’ meaning the apocryphal appendix, which
is annexed to the end of the Greek edition of Job, where-
in we read thus: ‘ It? is written, that he should rise again,

morte resurgendi sibi similiter in secundo adventu. Confess. Armen, artic. 122.
123, 124.

x Euseb. in Psal. 3. ver. 5. in Catena Danielis Barbari et Aloysii Lippomani.

y Audito igitur quid locutus esset ineo Deus, et cognito per spiritum sanctum
quod filius Dei non solum veniret in terras, sed etiam descensurus esset ad inferos,
ut mortuos resuscitaret, (quod tune quidem factum est ad testimonium presen-
tium, et exemplum futurorum) conversus ad Dominum, ait : Utinam in inferno
conservares, absconderes autem me donec desinat ira tua, et statuas mihi tempus
in quo memoriam mei facias. Ambros. de interpellatione Job, lib. 1. cap. 8.

2 Job, chap. 14. ver. 13.

ἃ Quod in passione Domini resuscitandus foret; sicut in fine hujus libri testa-
tur. Ibid.

b Γέγραπται δὲ αὐτὸν πάλιν ἀναστήσασθαι, μεθ᾽ ὧν ὁ κύριος ἀνίστησι
vel ἀνέστησε. Append. ad Job. Vid. Clement. Constitut. apostolic, lib. 5.
cap. 6.

358 AN ANSWER TO A CHALLENGE

with those whom the Lord was to raise;” which although
it be accounted to have proceeded from the Septuagint ;
yet the thing itself sheweth, that it was added by some
that lived after the coming of our Saviour Christ. Touch-
ing Adam, St. Augustine affirmeth, that ‘“ the™ whole
Church almost did consent, that Christ loosed him in hell;
which we are to believe (saith he) that she did not vainly
believe, whencesoever this tradition came; although no
express authority of the canonical Scriptures be produced
for 10. The only place which he could think of that
seemed to look this way, was that in the beginning of the
tenth chapter of the book of Wisdom: ““ She kept him
who was the first formed father of the world, when he was
created alone, and brought him out of his sin;” which
would be much more pertinent to the purpose, if that
were added, which presently followeth in the Latin" text
(I mean in the old edition: for the new corrected ones
have left it out) ‘ Et eduxit illum de limo terre, and
brought him out of the clay of the earth;” which being
placed after the bringing of him out of his sm, may seem
to have reference unto some deliverance (like that of Da-
vid’s®: ‘* He brought me up out of the horrible pit, out of
the miry clay”) rather than unto his first creation out of
the dust of the earth. So limus terra may here answer
well unto the Arabians’ asp, al-tharay: which properly
signifying moist earth, or slime or clay, is by the Arabic
interpreter of Moses used to express the Hebrew >)xw?,

™ Et de illo quidem primo homine patre generis humani, quod eum ibidem
solverit, Ecclesia fere tota consentit: quod eam non inaniter credidisse creden-
dum est, undecunque hoc traditum sit, etiamsi canonicarum scripturarum hinc
expressa non proferatur authoritas. Aug. epist. 99.

ἢ In Bibliis Complutensibus, et regiis edit. Antwerp. ann. 1572. et magnis
Latinis Bibliis edit. Venet. ann. 1588. ubi in hanc particulam habentur note
Glossz interlinealis et Nic. Lyrani. (

P Fr. Rapheleng. in lexico Arabico, pag. 53. et 55. op et yam sepulchrum,
infernus, Syyy male: inquit Erpenius, in observation. ad hunc locum, significat
terram humidam. Verum Raphelengium ab hac reprehensione vindicat Arabs
Pentateuchi interpres ab ipso Erpenio editus: qui Sheol vertit Tharay, Gen.
cap. 37. ver. 35. et cap. 44. ver. 29. 31. item. Num. cap. 16. ver. 30. 33. et
Deut. cap. 32. ver. 22.

MADE BY A JESUIT IN IRELAND. 399

which we translate hell or grave. And as this place in
the book of Wisdom may be thus applied unto the raising
of Adam’s body out of the earth wherein he lay buried:
so may that other tradition also, which was so current in
the Church, be referred unto the self same thing, even to
the bringing of Adam out of the hell of the grave.

The very liturgies of the Church do lead us unto this
interpretation of the tradition of the Church: beside the
testimony of the fathers, which discover unto us the first
ground and foundation of this tradition. In the liturgy of
the church of Alexandria, ascribed to St. Mark, our Sa-
viour Christ is thus called upon: “Οἱ most great King,
and coeternal to the Father, who by thy might didst spoil
hell, and tread down death, and bind the strong one, and
raise Adam out of the grave by thy divine power, and the
bright splendour of thine unspeakable Godhead.” In the
liturgy of the church of Constantinople translated into
Latin by Leo Thuseus, the like speech is used of him:
“δ did voluntarily undergo the cross for us, by which
he raised up the first formed man, and saved our souls
from death.” And in the Octoechon Anastasimon and
Pentecostarion of the Grecians at this day, such sayings
as these are very usual: ‘“ Thou’ didst undergo burial,
and rise in glory, and raise up Adam together with thee,
by thy almighty hand:” “ Risingt out of thy tomb, thou
didst raise up the dead, and break the power of death,
and raise up Adam.” ‘ Having" slept in the flesh asa
mortal man, O King and Lord, the third day thou didst

4 Αναξ μέγιστε, καὶ τῷ πατρὶ συνάναρχε, 6 τῷ σῷ κράτει TOY ἅδην
σκυλεύσας, καὶ τὸν θάνατον πατῆσας, καὶ τὸν ἰσχυρὸν δεσμεύσας, καὶ τὸν
᾿Αδὰμ ἐκ τάφου ἀναστήσας τῇ θεουργικῇ σου δυνάμει καὶ φωτιστικῇ αἴγλῃ
τῆς σῆς ἀῤῥήτου θεότητος. Marci Liturg.

τ Crucem sponte pro nobis subiit, per quam resuscitavit protoplastum, et a
morte animas nostras salvavit. Chrysost. liturg. Latin.

5 Tapiy καταδεξάμενος, kai ἀναστὰς ἐν δόξη, συναναστήσας τὸν ᾿Αδὰμ
χειρὶ παντοδυνάμῳ. Noy. Antholog. Grec, edit. Roma, ann. 1598. pag.
235. b.

ι Efavaorag τοῦ μνήματος τοὺς τεθνεῶτας ἤγειρας, καὶ τοῦ θανάτου τὸ
κράτος συνέτριψας, καὶ τὸν ᾿Αδὰμ ἀνέστησας. Ibid. fin. pag. 239.

" Σαρκὶ ὑπνώσας ὡς θνητὸς ὁ βασιλεὺς καὶ κύριος, τριήμερος ἐξανέστῃς
᾿Αδὰμ ἐγείρας ἐκ φθορᾶς, καὶ καταργήσας θάνατον. Ibid. pag. 262. b.

360 AN ANSWER TO A CHALLENGE

arise again; raising Adam from corruption, and abolish-
ing death.” ““ Jesus” the deliverer, who raised up Adam
of his compassion, &c.” Therefore doth Theodorus Pro-
dromus begin his tetrastich upon our Saviour’s resurrec-
tion with

"Eypso πρωτόπλαστε Tadaiyevec, ἔγρεο τύμβου.

Rise up, thou first formed old man, rise up from thy
grave,”

St. Ambrose pointeth to the ground of the tradition,
when he intimateth that Christ suffered in ‘‘ Golgotha*,
where Adam’s sepulchre was, that by his cross he might
raise him that was dead; that where in Adam the death of
all men lay, there in Christ might be the resurrection of
all.” Which he received, as he did many other things
besides, from Origen: who writeth thus of the matter:
“ς There’ came unto me some such tradition as this, that
the body of Adam the first man was buried there, where
Christ was crucified: that as in Adam all do die, so in
Christ all might be made alive; that in the place which is
called the place of Calvary, that is, the place of the head,
the head of mankind might find resurrection with all the
rest of the people, by the resurrection of our Lord and
Saviour, who suffered there and rose again. For it was
unfit, that when many which were born of him did receive
forgiveness of their sins and obtain the benefit of resur-
rection, he who was the father of all men, should not

Ὑ Τησοῦς 6 λυτρωτὴς, ὁ ἐγείρας τὸν ᾿Αδάμ TH εὐσπλαγχνίᾳ αὐτοῦ. Nov.
Antholog. Grae. edit. Rome, ann. 1598. pag. 278. b.

* Quam suscepit in Golgotha Christus, ubi Adz sepulchrum, ut illum mor-
tuum in sua cruce resuscitaret. Wbiergo in Adam mors omnium, ibi in Christo
omnium resurrectio. Ambros. lib. 5. epist. 19.

Y Venit ad me traditio quedam talis, quod corpus Adz primi hominis ibi se-
pultum est ubi crucifixus est Christus: ut sicut in Adam omnes moriuntur, sic
in Christo omnes vivificentur ; ut in loco illo qui dicitur Calvariz locus, id est
locus capitis, caput humani generis resurrectionem inveniat cum populo universo
per resurrectionem Domini Salvatoris, qui ibi passus est, et resurrexit. Incon-
veniens enim erat, ut cum multi ex eo nati remissionem acciperent peccatorum,
et beneficium resurrectionis consequerentur ; non magis ipse pater omnium ho-
minum hujusmedi gratiam consequeretur. Origen. tractat. 35. in Matth, cap. 27:

MADE BY A JESUIT IN IRELAND. bGi

much more obtain the like grace.” Athanasius, (or wlio
ever else was author of the discourse upon the passion of
our Lord, which beareth his name) referreth this tradi-
tion of Adam’s burial place unto the report of the doctors”
of the Hebrews, from whom belike he thought that Origen
had received it, and addeth withal, that it was very fit,
that where it was said to Adam, ‘* Earth thou art, and to
earth thou shalt return;” our Saviour finding him there,
should say unto him again: “ Arise thou that sleepest,
and stand up from the dead, and Christ shall give thee
light.” Epiphanius* goeth a little further, and findeth
out a mystery in the water and blood that fell from the
cross upon the relics of our first father lying buried under
it: applying thereunto both that in the Gospel, of the
** arising of many of the saints,” and that other place in
St. Paul, * Arise® thou that sleepest, ὅσο." Which strange
speculation, with what great applause it was received by
the multitude at the first delivery of it, and for how little
reason; he that list may read in the fourth book of
St. Hierom’s commentaries, upon the twenty-seventh of
St. Matthew, and in his third upon the fifth to the Ephe-
sians; for upon this first point, of Christ’s descent into
the hell of the grave, and the bringing of Adam and his
children with him from thence, we have dwelt too long
already.

In the second place therefore we are now to consider,
that as Hades and inferi, which we call hell, are applied
by the interpreters of the holy Scripture, to denote the
place of bodies separated from their souls: so with fo-
reign authors, in whose language, as being that where-
with the common people was acquainted, the Church also
did use to speak, the same terms do signify ordinarily the
common lodge of souls separated from their bodies, whe-

2 Ὅθεν οὐδὲ ἀλλαχοῦ πάσχει, οὐδὲ εἰς ἄλλον τόπον σταυροῦται ἢ εἰς
τὸν κρανίου τόπον, by Ἑβραίων οἱ διδάσκαλοι φασι τοῦ ᾿Αδαμ εἶναι Tagor.
Athanas. in passion. et crucem Domini. op. tom. 2. pag. 90.

@ Epiphan. contr. Tatian, heres. 46. Vide etiam Paule et Eustochii epist.
ad Marcellam ; epist. 17. tomo 4. oper. Hieronymi, pag. 547.

> Matth. chap. 27. ver. 52. © Ephes. chap. 5. ver. 14.

362 ΑΝ ANSWER TO A CHALLENGE

ther the particular place assigned unto each of them be
conceived to be an habitation of bliss or of misery. For as
when the grave is said to be the common receptacle of
dead bodies, itis not meant thereby that all dead carcasses
are heaped together promiscuously in one certain pit: so
when the heathen write that all the souls of the dead go
to Hades, their meaning is not, that they are all shut up
together in one and the self same room: but in general
only they understand thereby the translation of them into
the other world, the extreme parts whereof the poets
place as far asunder as we do heaven and hell. And this
opinion of theirs St. Ambrose doth well like off (wishing*
that they ‘ had not mingled other superfluous and unpro-
fitable” conceits therewith) ‘ that® souls departed from
their bodies did go to ἄδης, that is, to a place which is
not seen: which place,” saith he, ‘ we in Latin call in-
fernus.” So likewise saith St. Chrysostom: ‘ The’ Gre-
cians, and barbarians, and poets, and philosophers, and all
mankind do herein consent with us, although not all alike ;
and say that there be certain seats of judgment in Hades:
so manifest and so confessed a thing is this.” And again:
‘* The® Grecians were foolish in many things, yet did they
not resist the truth of this doctrine. If therefore thou
wilt follow them, they have granted that there is a certain
life after this, and accounts, and seats of judgment in

4 Atque utinam non superflua his et inutilia miscuissent. Ambros. de bono
mortis, cap. 10.

€ Satis fuerat dixisse illis, quod liberate anime de corporibus aidny peterent,
id est, locum qui non videtur. Quem locum Latine infernum dicimus. Ibid.

᾿Αλλὰ καὶ Ἕλληνες, καὶ βάρβαροι, καὶ ποιηταὶ, Kai φιλόσοφοι Kai πᾶν
ἀνθρώπων γένος συμφωνοῦσιν ἐν τούτοις ἡμῖν, εἰ καὶ μὴ ὁμοίως, καί φασιν
εἶναι τινα δικαστήρια ἐν ἅδου" οὕτω φανερὸν, καὶ ὡμολογημένον τὸ πρᾶγ-
μά ἐστι. Chrysost.in 2 Cor. hom. 9. op. tom. 10. pag. 502.

5. Τοσαῦτα ἐλήρησαν Ἕλληνες, ἀλλ᾽ ὕμως πρὸς τὴν τοῦ δόγματος τού-
του οὐκ ἀντέστησαν ἀλήθειαν: ἀλλ᾽ εἰ καὶ αὐτοῖς ἀκολουθήσεις, ὅμως
ἔδωκάν τινα μετὰ ταῦτα βίον, καὶ εὐθύνας, καὶ δικαστήρια ἐν ἅδου, καὶ
κολάσεις, καὶ τιμὰς, καὶ ψήφους, καὶ κρίσεις" κἄν ᾿Ιουδαίους ἐρωτήσης,
κἄν αἱρετικοὺς, κἄν ὕντινα ἄνθρωπον, αἰσχυνθήσεται τοῦ δόγματος τὴν
ἀληθείαν, καὶ εἰ καὶ ἐν ἄλλοις διαφέρονται, ἀλλ᾽ ἐν τούτῳ πάντες συμ-
φων οὔσι καὶ λέγουσι εἷναι τῶν ἐνταῦθα γεγενημένων εὐθύνας ἐκεῖ. Chry-
sost. de fato et providentia, orat. 4. op. tom. 2, pag. 766.

MADE BY A JESUIT IN IRELAND. 363

Hades, and punishments, and honours, and sentences,
and judgments. And if thou shalt ask the Jews or
heretics, or any man, he will reverence the truth of
this doctrine: and although they differ in other things,
yet in this do they all agree and say, that there are
accounts to be made there of the things that be done
here.” Only among the Jews, ‘ the Sadducees, which"
say that there is no resurrection, neither angel nor
spirit ;” τὰς καθ᾽ ἅδου τιμωρίας καὶ τιμὰς ἀναιροῦσι, take
away the punishments and honours that are in Hades:”
as is noted by Josephus’. For which wicked doctrine
they were condemned by the other sects of the Jews, who
generally acknowledged, that there was minwin Diy,
Olam hanneshamoth, (for 505 do they in their language
until this day call that, which Josephus in Greek termed
hades) that is to say, the world of spirits, into which they
held that the souls were translated presently after death,
and there received their several judgments.

The same thing doth Theodoret suppose to be signified
by that phrase of being ‘‘ gathered to one’s people,”
which is so usual in the Word of God. For it being said
of Jacob, before he was buried, that he gave up the ghost,
and was gathered unto his people!, Theodoret observeth,
that ““ Moses™ by these words did closely intimate the
hope of the resurrection. For if men,” saith he, ‘ had
been wholly extinguished, and did not pass unto another
life, he would not have said, He was gathered to his
people.” So likewise where it is distinctly noted of Abra-
ham", first, that ‘ he gave up the ghost and died,” then,
that ‘he was gathered to his people,” and lastly, that
** his sons buried him:” cardinal Cajetan® and the Jesuit

h Act. chap. 28. ver. 8.

* Joseph. de Bello Judaic. lib, 2. cap. 12. circa finem.

* Elias Levita in Tischi, verb. yam phy.

1 Genes. chap. 49. ver. 33.

™ Ata τούτων τῶν λόγων ῃνίξατο τὴν ἐλπίδα THE ἀναστάσεως. Fi
γὰρ παντάπασι διεφθείροντο, καὶ μὴ εἰς ἕτερον μετέβαινον βίον, οὐκ ἂν
εἶπε, Προσετέθη πρὸς τὸν λαὸν αὐτοῦ. Theodoret. in Gen. quest. 109.

" Genes. chap. 25. ver. 8, 9. ο Cajetan. in Gen. cap. 25.

564 AN ANSWER TO A CHALLENGE

Lorinus” interpret the first de compositi totius dissolu-
tione, of the dissolution of the parts of the whole man,
consisting of body and soul; the second of the state of
the soul separated from the body; and the third of the
disposing of the body parted from the soul. Thus the
Scriptures’ speech of being gathered to our people should
be answerable in meaning to the phrase used by the hea-
then of descending into hell or going to Hades: which, as
Synesius! noteth out of Homer, was by them opposed τῇ
ἀκριβεστάτῃ ἀπωλείᾳ, to a most absolute extinguishment as
well of the soul as of the body. And forasmuch as by
that term, the immortality of the soul was commonly sig-
nified: therefore doth Plato in his Phedo disputing of
that argument, make this the state of his question: ‘‘ Whe-
ther™ the souls of men deceased be in Hades or no?” and
Olympiodorus, the Alexandrian deacon, affirmeth of Job,
that he delivered “ the’ most excellent doctrine of the
immortality of the soul;” by teaching, “ that souls are
not extinguished together with their bodies, but do remain
in Hades;” and some others also of our ecclesiastical
writers do from thence fetch a difference between death
and Hades. ‘‘ Yout shall find,” said Theophylact, “ that
there is some difference between Hades and death : namely
that Hades containeth the souls, but death the bodies.
For the souls are immortal.” The same we read in Ni-
cetas Serronius’s" exposition of Gregory Nazianzen’s se-
cond paschal oration. Andreas Cesareensis doth thus
express the difference: “ Death” is the separation of the

P Lorin. in Act. cap. 13. ver. 36. 4 Synes. epist. 4.

" Eire ἄρα ἐν ἅδου εἰσὶν at ψυχαὶ τελευτησάντων τῶν ἀνθρώπων,
εἴτε καὶ οὔ ; Plat. Pheedon. op. tom. 1. pag. 70.

S Περὶ ἀθανασίας ψυχῆς κάλλιστον εἰσηγεῖται μάθημα" OV ὧν διδάσκει,
μὴ συναπόλλυσθαι τοῖσι σώμασι τὰς ψυχὰς, ἀλλ᾽ ἐν ἅδου τυγχάνειν.
Olympiodor. Protheori. in Job. κεφ. 0.

τ Comperies aliquod esse inferni et mortis discrimen : videlicet, quod animas
infernus contineat, mors vero corpora. Nam immortales sunt anime. Theophy-
lact. in 1 Cor. cap. 15.

"Hoc differunt mors et infernus: quod illa corpora, hic animas detineat.
Nicet. in Greg. Nazian. orat. 42.

ἡ Θάνατος μὲν χωρισμὸς ψυχῆς καὶ σώματος" ἅδης δὲ, τόπος ἡμῖν ἀειδὴς

MADE BY A JESUIT IN IRELAND. 365

soul and the body. But Hades is a place to us invisible
er unseen and unknown, which receiveth our souls when
they depart from hence.” The ordinary Gloss, following
St. Hierome upon the thirteenth of Hosea, thus: ‘‘ Death*
is that, whereby the soul is separated from the body. Hell
is that place, wherein the souls are included, either for
comfort or for pain.”

The ‘ soul’ goeth to Hades,” saith Nicetas Choniates
in the proceme of his history: ‘ but the body returneth
again into those things of which it was composed.” Caius,
(or whoever else was the author of that ancient fragment,
which we formerly signified to have been falsely fathered
upon Josephus) holdeth that ‘* In? Hades, the souls both
of the righteous and unrighteous are contained :” “ but?
that the righteous are led to the right hand by the angels
that await them there, and brought unto a lightsome re-
gion, wherein the righteous men that have been from the
beginning do dwell, and this we call Abraham’s bosom,”
saith he: ‘‘ whereas the wicked are drawn towards the
left hand by the punishing angels, not going willingly, but
drawn as prisoners by violence.” Where you may ob-
serve how he frameth his description of Hades, according
to that model wherewith the poets had before possessed
men’s minds.

ἤγουν ἀφανὴς καὶ ἀγνωστος, ὁ τὰς ψυχὰς ἡμῶν ἐντεῦθεν ἐκδημούσας δε-
χόμενος. Andr. Cesareens. in Apocalyps. commentar. cap. 64. edit. Grec. 63.
Latin.

* Mors est, qua separatur anima a corpore, infernus est locus ubi recluduntur
anime, vel ad refrigerium, vel ad penam. Strabus in Gloss. ordinar. ex Hie-
ron. lib. 3. in Ose, cap. 13.

Υ Kai τοῦ μὲν ἐς ἅδου βέβηκεν ἡ ψυχὴ, πρὸς δὲ Ta ἐξ ὧν ἡρμόσθη, τὸ
σῶμα ἐπαλινδρόμησε. Nicet. init. historia.

% Περὶ δὲ gov, ἐν ᾧ συνέχονται ψυχαὶ δικαίων τε καὶ ἀδίκων, ἀναγ-
καῖον εἰπεῖν. Caius in fragmento de causa siye essentia universi: de quo su-
pra, pag. 240.

ἃ ᾿Αλλ᾽ οἱ μὲν δίκαιοι, εἰς δεξιὰ φωταγωγούμενοι, καὶ ὑπὸ THY ἐφεστώ-
των κατὰ τόπον ἀγγέλων ὑμνούμενοι, ἄγονται εἰς χωρίον φωτεινὸν ἐν ᾧ
οἱ ἀπ᾿ ἀρχῆς δίκαιοι πολιτεύονται, &c. τούτῳ δὲ ὄνομα κικλήσκομεν κόλ-
πον ᾿Αβραὰμ'" οἱ δὲ ἄδικοι εἰς ἀριστερὰ ἕλκονται ὑπὸ ἀγγέλων κολαστῶν,
οὐκέτε ἑκουσίως πορευόμενοι, ἀλλὰ μετὰ βίας ὡς δέσμιοι ἑλκόμενοι.
1014.

566 AN ANSWER TO A CHALLENGE

Dextera®, que Ditis magni sub meenia tendit ;
Hac iter Elysium nobis: at leva malorum
Exercet peenas, et ad impia Tartara mittit.

The right hand path goeth underneath the walls of Pluto deep;
That way we must, if paths to paradise we think to keep:
The left hand leads to pain, and men to Tartarus doth send.

For ‘ as* we do allot unto good mena resting place in
Paradise, so the Greeks do assign unto their heroes the
Fortunate islands, and the Elysian fields :” saith Tzetzes.
And as the Scripture botroweth the term of Tartarus*
from the heathen: so is it thought by Tertullian? and
Gregory Nazianzen‘, that the heathen took the ground of
their Elysian fields from the Scripture’s paradise.

To heap up many testimonies out of heathen authors,
to prove that in their understanding all souls went to
Hades, and received there either punishment or reward
according to the life that they led in this world, would be
but a needless work: seeing none that hath read any thing
in their writings can be ignorant thereof. If any man de-
sire to inform himself herein, he may repair to Plutarch’s
consolatory discourse written to Apollonius: where he
shall find the testimonies of Pindarus* and many others
alleged, περὶ τῶν εὐσεβέων ἐν ἅδου, touching the state of
the godly in Hades. Their common opinion is sufficiently
expressed in that sentence of Diphilus, the old comical
poet: ‘‘ In? Hades we resolve there are two paths: the
one whereof is the way of the righteous, the other of the

b Virgil. ASneid. 6. conferend. cum Platonis narratione lib. 10. de republ.
paulo post citanda.
© Ὥσπερ ἡμεῖς τὴν ἐν παραδείσῳ τοῖς ἀγαθοῖς ἀνδράσιν ἀποκληροῦμεν
διατριβὴν, οὕτω τοῖς ἥρωσιν ἀπονέμουσιν “Ἕλλενες τὰς μακάρων νήσους,
καὶ τὸ ἠλύσιον πεδίον. Jo. Tzetz. in Hesiodi [Εργ.
d Σειραῖς ζόφου ταρταρώσας. 2 Ῥεῖ. cap. 2. ver. 4.
© Tertull. apologetic. cap. 47. f Greg. Naz. orat. 20. in laud. Basilii.
£ Pindar. Olymp. Od. 2. ubi etiam scholiastes ejus meminit τῶν ἐν ἅδου de-
καίων.
8 Καὶ γὰρ καθ᾽ ἅδην δύο τρίβους νομίζομεν.
Μίαν, δικαίων" ἑτέραν δ᾽ ἀσεβῶν εἶν᾽ ὁδόν.
Diphil. apud Clem. Alexandrin. lib. 5. Stromat. inde que apud Euseb. prep.
Evangelic. lib. 13. pag. 683. et authorem libri de monarchia apud Justinum
martyr. qui Philemoni hoc attribuit.

MADE BY A JESUIT IN IRELAND. 367

wicked ; which by Theodoret' is commended for true phi-
losophy indeed: as the like in the stoical philosophy of
Zeno, is by Lactantius* pronounced to be consonant to
the doctrine of the prophets and the verity of our reli-
gion. But as in this general they agreed together both
among themselves and with the truth: so touching the
particular situation of this Hades, and the special places
whereunto these two sorts of souls were disposed, and the
state of things there, a number of ridiculous fictions and
fond conceits are to be found among them, wherein they
dissented as much from one another, as they did from the
truth itself. So we see, for example, that! the best souls
are placed by some of them in the company of their Gods
in heaven, by others in the Galaxias or milky circle, by
others about the moon, by others in the lower air, by
others beyond the ocean, and by others under the
earth;

Πάντας! ὁμῶς θνητοὺς εἰς aidng δέχεται.

Yet one Hades notwithstanding was commonly thought to
have received them all.

Plato relateth this, as a sentence delivered by them
who were the first ordainers of the Grecian mysteries:
““ Whosoever" goeth to Hades not initiated and not
cleansed, shall lie in the mire ; but he that cometh thither,
purged and initiated, shall dwell with the Gods.” So
Zoroaster, the great father of the Magi in the east,
is said to have used this entrance into his discourse
touching the things of the other world: “ These® things

i Theodoret. in Therapeutic. ad Gree. lib. 8. pag. 88, 89.

k Lactant. institut. lib. 7. cap. 7.

1 Vid. Tertullian. de anima, cap. 54, 55. et Macrob. in Somn. Scipionis, lib. 1.
cap. 10, 11, 12.

m Antholog. lib. 1. cap. 37. et lib. 3. cap. 6. Εἰς κοινὸν “Αδὴν πάντες
ἥξουσι βροτοί.

n Ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς ἅδου ἀφίκηται, ἐν βορβόρῳ κείσεται"
ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος, ἐκεῖσε ἀφικόμενος, μετὰ θεῶν οἰκή-
cet. Plat. Ῥῃφάοη, op. tom. 1. pag. 69.

ο Τά δὲ συνέγραψ Ζωροάστρης ὁ ᾿Αρμενίου, τὸ γένος Πάμφυλος, ἐν

568 AN ANSWER TO A CHALLENGE

wrote Zoroaster, the son of Armenius; by ra¢e a Pani-
phylian, having been dead in the war, which I learned of
the Gods, being in Hades,” as Clemens Alexandrinus re-
lateth in the fifth book of his Stromata: where he also
noteth, that this Zoroaster is that Er, the son of Arme-
nius, a Pamphylian, of whom Plato writeth in the tenth
book of his Commonwealth; that being slain in the war
he revived the twelfth day after, and was sent back as a
messenger to report unto men here the things which he
had heard and seen in the other world; one part of whose
relation was this, that he saw certain gulfs? beneath in the
earth, and above in the heaven, opposite one to the other,
and that the just were commanded by the Judges that
sat betwixt those gulfs, to go to the right hand up to-
ward heaven, but the wicked to the left hand and down-
ward; which testimonies Eusebius’ bringeth in, among
many others, to shew the consent that is betwixt Plato
and the Hebrews in matters that concern the state of the
world to come.

Next to Zoroaster cometh Pythagoras: whose golden
verses are concluded with this distich :

Ἤν: δ᾽ ἀπολείψας σῶμα, ἐς αἰθέρ᾽ ἐλεύθερον EO yc,
Ἔσσεαι ἀθάνατος θεὸς, ἄμβροτος, οὐκ ἔτι θνητός.

** When thou shalt leave the body, and come unto a free
heaven, thou shalt be an immortal God, incorruptible, and
not subject to mortality any more.” So Epicharmus the
scholar of Pythagoras: ‘ If’ thou be godly in mind, thou
shalt suffer no evil when thou art dead; thy spirit shall

πολέμῳ τελευτήσας, ὕσα EV Gon γενόμενος ἐδάην παρὰ θεῶν. Zoroaster,
apud Clem. Alexandr. lib. 5. Stromat. indeque apud. Euseb. prepar. Evang.
lib. 13. pag. 675.

P Plato, lib. 10. derepub. op. tom. 2. pag. 614.

4 Euseb. Preepar. Evang. lib. 11. pag. 563. Vide et Origenem contra Celsum,
lib. 2. pag. 72. edit. Grae.

" Εὐσεβὴς νῷ πεφυκὼς, οὐ πάθοις γ᾽ οὐδὲν κακὸν κατθανών" ἄνω τὸ
πνεῦμα διαμένει κατ᾽ οὐρανόν. Epicharm. apud Clement. Alexandr. lib. 4.
Stromat.

MADE BY A JESUIT IN IRELAND. 369

remain above in heaven;” and Pindarus: ‘ Thet souls of
the ungodly fly under the heaven (or under the earth) in
cruel torments under the unavoidable yokes of evils. But
the souls of the godly, dwelling in heaven, do praise that
great blessed one with songs and hymns :”

᾿Αθανάτοις ἄλλοισιν ὁμέστιοι,

as Empedocles" speaketh, ‘‘ conjoined in the same dwel-
ling with other immortal wights.”. Whereunto we may add
these Greek verses of Moschion (in Stobzus) :

᾿Εάσατ' ἤδη γῇ καλυφθῆναι νεκρούς"

ΓΙ axe ᾽ A ~ ᾽ ? ,

Οθεν δ᾽ ἕκαστον sic τὸ σῶμ᾽ ἀφίκετο,
᾿Ενταῦθ᾽ ἀπελθεῖν, πνεῦμα μὲν πρὸς αἰθέρα,
Τὸ σῶμα δ΄ εἰς γῆν.

“ Suffer now the dead to be covered with earth; and
whence every thing came into the body, thither to return
again: the spirit to heaven, the body to the earth.” and
compare them with the like Latin of Lucretius”:

Cedit enim retro, de terra quod fuit ante,
In terras: et quod missum est ex ztheris oris,
Id rursum ceeli relatum templa receptant.

* For that which was before of the earth, goeth back
again into the earth: and what was sent down from the
heavenly regions, that do the temples of heaven again re-
ceive transmitted thither.”

Cicero in his Tusculan questions allegeth the testi-
mony of Ennius*, approving the common fame, that ‘‘ Ro-

t Wuyai δ᾽ ἀσεβῶν ὑπουράνιοι (al. ὑπ᾽ οὖν τοι) yaia πωτῶνται ἐν ἀλ-
yet φονίοις, ὑπὸ ζεύγλαις ἀφύκτοις κακῶν. ἙἘὐσεβῶν δὲ ἐπουράνιοι νάουσι
(al. ἐν οὐρανοῖς ναίουσαι) μολπαῖς μάκαρα μέγαν ἀείδουσ᾽ ἐν ὕμνοις. Pin-
dar. apud Clement. Alexandr. lib. 4. Stromat. op. tom. 1. pag. 640. et apud
Theodoret. in Therapeutic. ad Greecos, serm. 8.

ἃ Empedocl. apud Clement. Alexandrin. lib. 5. Stromat. op. tom. 2. pag. 722.

w Lucret. de rer. natur. lib. 2. 998.

* Romulus in ceelo cum diis agit evum: ut fame assentiens dixit Ennius.
Cic. Tuscul. quest. lib. 1.

VOL. III. BB

370 AN ANSWER TO A CHALLENGE

mulus did lead his life in heaven with the Gods ;” and in
the sixth book of his commonwealth, he bringeth in Scipio
teaching that ‘ untoY all them which preserve, assist, and
enlarge their country, there is a certain place appointed
in heaven, where they shall live blessed world without
end.” ‘ Such? a life,” saith he, “ is the way to heaven,
and into the company of those, who having lived and are
now loosed from their body, do inhabit that place which
thou seest;” pointing to the Galaxias or milky circle,
whereof we read thus also in Manilius? :

An fortes anime, dignataque nomina ccelo
Corporibus resoluta suis, terreeque remissa ;

Huc migrant ex orbe, suumque habitantia ccelum,
Ethereos vivunt annos, mundoque fruuntur ?

With Damascius the philosopher of Damascus, this circle
“is? the way of the souls that go to the hades in heaven.”
Against whom Johannes Philoponus doth reason thus,
from the etymology of the word: “ If¢ they pass through
the Galaxias or milky circle; then this should be that
aione, or hades, that is in heaven: and how can that be
hades, which is so lightsome ἢ To which, they that main-
tained the other opinion, would peradventure oppose that
other common derivation of the word from the Doric
ade, which signifieth to please or to delight; or that
which Plato? doth deliver in the name of Socrates, ἀπὸ

Y Omnibus, qui patriam conservarint, adjuverint, auxerint, certum esse in
cceelo ac definitum locum, ubi beati evo sempiterno fruantur. Cic. in Somnio
Scipionis.

2 Ea vita, via est in celum, et in hunc cetum eorum, qui jam vixerunt,
et corpore laxati, illum incolunt locum quem vides (erat autem is splendidissimo
candore inter flammas elucens circulus) quem vos, ut a Graiis accepistis, orbem
Jacteum nuncupatis. Ibid.

® Manil. astron. lib. 1. 756.

> Ὁ ὁδός ἐστι τὸ γάλα τῶν διαπορευομένων τὸν ἐν οὐρανῷ ἅδην. Da-
masce.

© Ei ody τὸν γαλαξίαν διαπορεύονται, οὗτος ἄν εἴη ὁ ἐν οὐρανῷ ἀΐδης"
καὶ πῶς ἅδης ὁ οὕτω φωτεινὸς. Philopon. in 1. Meteor. fol. 104. b.

4 Καὶ τό γεὕνομα ὁ Αδης, ὦ Ἑρμόγενες, πολλοῦ δεῖ ἀπὸ τοῦ ἀειδοῦς
πωνομᾶσθαι: ἀλλὰ πολὺ μᾶλλον ἀπὸ τοῦ πάντα τὰ καλὰ εἰδέναι, ἀπὸ

MADE BY A JESUIT IN IRELAND. 37k

τοῦ εἰδέναι, from seeing or knowing all good things; for,
there did Socrates look to find such things; as appeareth
by that speech which Plato in his dialogue of the soul
maketh him to use the same day that he was to depart
out of this life. ““ The® soul, being an invisible thing,
goeth hence into such another noble and pure and invi-
sible place, to Hades, in truth, unto the good and wise
God: whither, if God will, my soul must presently go.”
Which place is alleged by Eusebius‘, to prove that ‘ in®
the things which concern the immortality of the soul,
Plato doth differ in opinion nothing from Moses.” ‘The
tale also which Socrates there telleth of the pure’ land
seated above in the pure heaven, though it have a number
of toys added to it (as tales use to have) yet the founda-
tion thereof both Eusebius and Origen do judge to have
been taken from the speeches of the prophets, touching
the land of promise and the heavenly Canaan: and for
the rest, Origen referreth us to Plato’s interpreters, af-
firming that ‘‘ they! who handle his writings more gravely,
do expound this tale of his by way of allegory.”

Such another tale doth the same philosopher relate in
the dialogue which he intituleth Georgias: shewing, that
‘*among* men he that leadeth his life righteously and
holily, shall when he is dead go unto the Fortunate islands,
and dwell in all happiness, free from evils; but he that

τούτου ὑπὸ τοῦ νομοθέτου “Adne ἐκλήθη: Socrat. apud Platon. in Cratylo.
op. tom. 1. pag. 404.

© Ἢ δὲ ψυχὴ dpa τὸ ἀειδὲς, τὸ εἰς τοιοῦτον τόπον ἕτερον οἰχόμενον, γεν-
ναῖον καὶ καθαρὸν καὶ ἀειδῆ, εἰς ἄδου, ὡς ἀληθῶς, παρὰ τὸν ἀγαθὸν καὶ
φρόνιμον θεον" οἵ, ἂν θεὸς ἐθέλῃ, αὐτίκα καὶ τῇ ἐμὴ ψυχῇ ἰτέον. Id. apud
eund. in Phedon. pag. 80.

f Euseb. Prep. Evangel. lib. 11. pag. 553.

& Ἔν τοῖς περὶ ψυχῆς ἀθανασίας, οὐδὲν Μωσέως ὁ Ἰ]λῴτων διήστηκε τῇ
δόξῃ. Ibid. pag. 550.

h Plat. Pheedon. op. tom. 1. pag. 109.

1 Τὸν piv οὖν παρὰ ἸΙλάτωνι ἀλληγοροῦντες μῦθον οἱ σεμνότερον τὰ
τοῦ φιλοσόφου ἐξειληφότες διηγοῦνται. Origen. lib. 7. contra Celsum, op.
tom. 1. pag. 715.

K Τῶν ἀνθρώπων τὸν piv δικαίως τὸν βίον διελθόντα καὶ ὁσίως, ἐπει-
δὰν τελευτήσῃ, εἰς μακάρων νήσους ἀπιόντα, οἰκεῖν ἐν πάσῃ εὐδαιμονίᾳ
ἐκτὸς κακῶν" τὸν δὲ ἀδίκως καὶ ἀθέως, εἰς τὸ τῆς τίσεώς τε καὶ δίκης δεσμω-
τήριον, ὃ δὴ Τάρταρον «αλοῦσιν, ἰέναι. Plato, in Gorg. op. tom. 1. pag. 523.

BB2

[2.9]

.) 4 ὦ AN ANSWER TO A CHALLENGE

leadeth it unrighteously and impiously, shall go unto the
prison of punishment and just revenge, which they call
Tartarus.”,. Which Theodoret bringeth in, to prove
that ‘ Plato! did exactly believe that there were judgments
to pass upon men in Hades. For being conversant with
the Hebrews,” saith he, “in Egypt, he heard without
doubt the oracles of the prophets:” and “ taking™ some
things from thence, and mingling other things there-
with out of the fables of the Greeks, made up his
discourses of these things.” Among which mixtures,
that which he hath of the Fortunate islands, is reckoned
by Theodoret" for one, whereof you may read in Hesiod®,
Pindarus?, Diodorus Siculus!, Plutarch", and Josephus‘
also; who treating of the diverse sects that were among
the Jews, sheweth that the Essenes borrowed this opi-
nion (of the placing of good men’s souls in a certain plea-
sant habitation beyond the ocean) from the Grecians. But
the Pharisees (as he noteth elsewhere‘) held that the
place, wherein both rewards were given to the good and
punishments to the wicked, was under the earth: which
as Origen" doth declare to have been the common opinion
of the Jews, so doth Lucian shew that it was the more
vulgar opinion among the Grecians. For among them
“‘the* common multitude, whom wise men,” saith he,

1 Οὕτως ἀκριβῶς ἐπίστευεν ὁ Πλάτων εἰναι τὰ ἐν ἅδου κριτήρια" ἐντυχὼν
γὰρ Ἑβραίοις ἐν Λἰγύπτῳ, τῶν προφητικῶν πάντως λογίων ἐπήκουσε.
Theodoret. Therapeutic. ad Grec. serm. 11. op. tom. 4. pag. 649.

™ Ta μὲν ἐκεῖθεν λαβὼν, τὰ δὲ ἐκ τῶν ᾿Βλληνικῶν ἀναμίξας μύθων, τοὺς
περὶ τούτων ἐποιήσατο λόγους. Ibid.

" Thid. pag. 651. © Hesiod. in” Epy.
P Pindar. Olymp. Od. 2. et Grzec. scholiast. ibid.
4 Diodor. biblioth. lib, 3. τ Plutarch. in vita Sertorii.

S Joseph. de bello Jud. lib. 2. cap. 8. op. tom. 2. pag. 1064.

t ᾿Αθάνατόν τε ἰσχὺν ταῖς ψυχαῖς πίστις αὐτοῖς εἶναι, καὶ ὑπὸ χθονὸς
δικαιώσεις τε καὶ τιμὰς οἷς ἀρετῆς ἢ κακίας ἐπιτήδευσις ἐν τῷ βίῳ γέ-
yove. Id. lib. 18. antiquit. cap. 1. tom. 2. pag. 793.

ἃ ἸΤηλίκον δὲ τὸ, σχεδὸν ἅμα γενέσει Kai συμπληρώσει TOU λόγου διδάσ-
κεσθαι αὐτοὺς τὴν τῆς Ψυχῆς ἀθανασίαν, καὶ τὰ ὑπὸ γῆν δικαιωτήρια,
καὶ τὰς τιμὰς τῶν καλῶς βεβιωκότων. Orig. contr. Cels. lib. 5. op. tom. 1.
pag. 610.

ν᾿ Ὁ μὲν Or) πολὺς ὕμιλος, οὺς ἰδιώτας οἱ σοφοὶ καλοῦσιν, Ὁμήρῳ TE Kat
Ἡσιόδω, καὶ τοῖς ἄλλοις μυθοποιοῖς περὶ τούτων πειθόμενοι,καὶ νόμον θέ-

MADE BY A JESUIT IN IRELAND. 910
‘call simple people, being persuaded of these things by
Homer and Hesiod, and such other fabulous authors, and
receiving their poems for a law, took HADEs to be a certain
deep place under the earth.” The first original of which
conceit is by Cicero derived from hence: ‘‘ The¥ bodies
falling into the ground, and being covered with earth,
(whence they are said to be interred) men thought that the
rest of the life of the dead was led under the earth. Upon
which opinion of theirs,” saith he, ‘ great errors did
ensue, which were increased by the poets.” Others do
imagine, that the poets herein had some relation to the
spherical’ situation of the world: for the better under-
standing whereof, these particulars following would be
considered by them that have some knowledge in this kind
of learning.

First, the material spheres in ancient time were not
made moveable in their sockets, as they are now, that
they might be set to any elevation of the pole: but were
fixed* to the elevation of thirty-six degrees; which was
the height of the Rhodian climate. Secondly, the hori-
zon which divided this sphere through the middle, and
separated the visible part of the world from the invisible,
was commonly esteemed the utmost bound of the earth:
so that whatsoever was under that horizon, was accounted
to be under the earth. For neither the common people,
nor yet some of the learned doctors of the Church (as
Lactantius”, St. Augustine*, Procopius‘, and others) could
be induced to believe that which our daily navigations
find now to be most certain, that there should be another
southern hemisphere of the earth, inhabited by any anti-

μενοι τὴν ποίησιν αὐτῶν τόπον τινὰ ὑπὸ τῇ γῇ βαθὺν “Αδην ὑπειλήφασι.
Lucian. de luctu.

Y In terram enim cadentibus corporibus, hisque humo tectis, ex quo dictum
est humari; sub terra censebant reliquam vitam agi mortuorum; quam eorum
opinionem mzgni errores consecuti sunt: quos auxerunt poete. Cic. Tuscul.
queest. lib. 1.

* Heraclid. Pontic. de allegor. Homer. Servius, in Virgil. ΕΠ ποῖα. lib. 6,

ἃ Πρὸς yap τοῦτο τὸ ἕν κλίμα καὶ αἱ κρικωταὶ σφαῖραι κατασκευάζονται
καὶ αἱ στερεαί. Geminus, in Phenomen. cap. 13.

Ὁ Lactant. instit. lib. 3. cap. 23. © Aug. de civit. Dei, lib. 16. cap. 9,

4 Procop. in Genes. cap. 1.

9114. AN ANSWER TO A CHALLENGE

podes, that did walk with their feet just opposite unto
ours. Thirdly, the great ocean was supposed to be the
thing in nature which was answerable to this horizon
in the sphere. ‘Therefore it is observed by Strabo® that
Homer, and by Theon‘, Achilles Statius*, and others, that
Aratus, and the rest of the poets, do put the ocean for
the horizon: and thereupon where the astronomers say
that the sun or the stars at their setting go under the
horizon, the common phrase of the poets is, that they do
tingere se oceano, dive themselves into the ocean. For
as they took the earth to be but halfa globe, and not a
whole one, so they imagined that demi globe to be as it
were a great mountain or island seated in, and environed
round about with the ocean. Thus the author of the
book De mundo, aflirmeth that ‘ the? whole world is one
island, compassed about with the Atlantic sea:” and Dio-
nysius Alexandrinus, in the beginning of his geography :

Μνήσομαι Qreavoto βαθυῤῥόου" ἐν γὰρ ἐκείνῳ
Πᾶσα χθὼν, ἅτε νῆσος ἀπείρατος, ἐστεφάνωται.

Wherein he followed Eratosthenes, as his expositor Eus-
tathius there noteth: who compareth also with this, that
place of Orpheus, ἐν τῷ περὶ Διὸς κατ᾽ Ἥρας,

— κύκλον ἀκαμάτου καλλιῤῥόου ’Qreavoio,
: eases ; in
‘Oc γαῖαν δίνῃσι πέριξ ἔχει ἀμφιελίξας.

Oceani definitionem producit. ᾿Ωκεανός ἐστι κύκλος διχάζων ἐννοηματικῶς
τὴν οὐρανίαν σφαῖραν κατὰ ἰσότητα τοῦ τῆς γῆς ἐπιπέδου, καὶ τέμνων
διχῆ Kar’ ἐπίνοιαν αὐτὸν, εἴς τε τὸ ὑπὲρ γῆν καὶ εἰς τὸ ὑπὸ γὴν ἡμισφαί-
ριον, καὶ διὰ τοῦτο ὁρίζων λεγόμενος.

Γ᾿Ωκεανὸν δὲ τὸν ὁρίζοντα 6” Aparog λέγει ποιητικῶς. Theon, in Arat.
pag. 6. ᾿Ωκεαγὸς γὰρ ὁ ὁρίζων. Ibid. pag. 59. edit. Paris.

te nee Pr RUE σιν 1 ET REN ΤΤΗ ΤΗΝ ὉΠΤΗ Gita

5 Λέγεται δὲ ὁρίζων, διότι ὁρίζει TO ὑπὸ γὴν καὶ ὑπὲρ γὴν ἡμισφαίριον
περὶ γὰρ τὴν σφαῖραν ἔξωθεν ὦν, τάξιν ἔχει τοῦ ὠκεανοῦ, ὃς ἔξωθεν περι-
ἊΨ ~ ‘ oh ΤῸ ἃ , CR aN D7 ey .» «“ Te
κλύζει τὴν γὴν, ἀφ᾽ οὗ ἀνατέλλειν καὶ sic ὃν δύνειν δοκεῖ τὰ ἄστρα. ὅθεν Kai
“Aparoc ὠκεανὸν αὐτόν καλεῖ. Achill. Stat. in Arat. pag. 93. edit. Florent.
ubi etiam alius scholiastes, pag 115. de horizonte similiter notat. Οἱ δὲ ποιη-
ταὶ ὠκεανὸν αὐτὸν καλοῦσι.

"Ὅτι καὶ ἡ σύμπασα (οἰκουμένη) μία νησός ἐστιν, ὑπὸ τὴς ᾿Ατλαντικῆς
καλουμένης θαλάσσης περιῤῥεομένη. Aristot. de mundo, cap. 3.

MADE BY A JESUIT IN IRELAND. 319

Whereunto answereth that of Euphorion’, or (as Achilles
Statius* citeth it) of Neoptolemus Parianus, in his Τρί-

χθονια.

᾿Ωκεανὸς, τῷ πᾶσα περίῤῥυτος ἰνδέδεται χθὼν.

And this opinion of theirs the fathers of the Church did
the more readily entertain, because they thought it had
ground from Psalm! 24. ver. 2. and 136. ver. 6. and such
other testimonies of holy Scripture. ‘‘ That™ the whole
earth,” saith Procopius Gazzeus, ‘‘doth subsist in the wa-
ters, and that there is no part of it which is situated under
us void and cleared of waters, I suppose it be known unto
all. For so doth the Scripture teach: Who stretcheth
out the earth upon the waters, and again: He hath
founded it upon the seas, and prepared it upon the floods.
Neither is it fit we should believe, that any earth under us
is inhabited, opposite unto our part of the world.” The
same collection is made by St. Hilary", Chrysostom’,
Cesarius’, and others. Fourthly, it was thought by the
ancient heathen, that the ocean (supplying the place of
the horizon) did “ separate’ the visible world from the
kingdom of Hades ; and therefore that such as went to
Hades,” or the world invisible to us, ‘ must first pass the
ocean;” whence that of Horace’:

i Citat. ab Arati scholiaste, edit. cum Hipparcho, Florent. ann. 1567. pag.
115.

k Achill. Stat. in Arateis, ibid. pag. 93.

' Vid. Augustin. quest. 132. in Genesim, et in enarrat. Psalm 135.

™ Quod autem universa terra in aquis subsistat, nec ulla sit pars ejus, que infra
nos sita est, aquis vacua et denudata, omnibus notum reor. Nam sic docet
scriptura : Qui expandit terram super aquas. Etiterum: Quia ipse super ma-
tia fundavit eam, et super flumina preparavit eam. &c. Nec decet ut credamus
aliquam terram infra nos coli nostro orbi oppositam. Procop. in Genes. cap. 1.

" Hilar. in Psal. 2.

° Chrysostom. in Genes. cap. 2. hom. 12.

P Cesar. dialog, 1.

4 Wap’ ὠκεανὸν δὲ οἰκεῖν λέγεσθαι, τὸν διορίζοντα τὸν νοητὸν τόπον,
ἀπὸ τῆς τοῦ ἄδου βασιλείας. ὃν καὶ πρῶτον περαιοῦσθαι τοὺς εἰς δου
πορευομένους. Proclus Diadoch. in Hesiod. "Epy. ab Hugone Sanfordo cita-
tus; qui complura veterum testimonia huc facientia diligenter congessit.

® Horat. Epodon, lib. Od. 16.

> AN ANSWER TO A CHALLENGE

Nos manet Oceanus circumvagus ; arva, beata
Petamus arva, divites et insulas.

And that the pole antarctic was seen by them there, as the
arctic, or north pole is by us here, according to that of
Virgil in his Georgics :

Hic vertex nobis semper sublimis : at illum
Sub pedibus Styx atra videt, manesque profundi.

Fifthly, as they held that Hades was for situation placed
from the centre of the earth downward ; so betwixt the
beginning and the lowest part thereof they imagined as
great a space to be interjected, as there is betwixt heaven
and earth. So saith Apollodorus of Tartarus, the dun-
geon of torment: ‘‘ This’ is a dark place in Hades, having
as great a distance from the earth, as the earth from the
heaven.” And Hesiod in his Theogonia (agreeably to
that which before we heard from Homer)

Τόσσον ἔνερθ᾽ ὑπὸ γῆς ὅσον οὐρανὸς ἐστ᾽ ἀπὸ yaing
Ἴσον yao’ τ᾽ ἀπὸ γῆς ἐς τάρταρον Hepoevrat.

“ΤῸ is as far beneath the earth, as heaven is from the
earth: for thus equal is the distance from the earth unto
dark Tartarus.” Whereunto that of Virgil may be added,
in the sixth of the Aéneids :

tum Tartarus ipse
Bis patet in praceps tantum tenditque sub umbras,
Quantus ad zthereum ceeli suspectus Olympum.

then Tartarus itself, that sink-hole steep
Two times as low descends, two times as headlong downright deep
As heaven upright is high,

" Τόπος δὲ οὗτος ἐρεβώδης ἐστὶν ἐν ἅδου, τοσοῦτον ἀπὸ γῆς ἔχων διάσ-
“1 sa Ἂν eae he :
τημα,Ὅσον aT οὐρανοῦ γῆ. Apollodor. bibliothec. lib. 1.
* Τὸ δὲ βάθος τὸ πολλὸν τοῦ ἠέρος, τάρταρος καλέεται. Lucian. περὶ
ἀστρολογίας.

MADE BY A JESUIT IN IRELAND. 3

77
that, see how high the heaven is over us, when we look
upward to it; the downright distance from thence to Tar-
tarus, should be twice as deep again. For so we must
conceive the poet’s meaning to be, if we will make him to
accord with the rest of his fellows.

These observations I doubt not, will be censured by
many to savour of a needless and fruitless curiosity: but
the intelligent reader for all that will easily discern, how
hereby he may be led to understand, in what sense the
ancient both heathen* and Christian writers did hold
Hades to be under the earth, and upon what ground. For
they did not mean thereby (as the schoolmen generally do,
and as Tertullian” sometime seemeth to imagine) that it
was contained within the bowels of the earth, but that it
lay under the whole bulk thereof, and occupied that whole
space, which we now find to be taken up with the earth,
air, and firmament of the southern hemisphere. ‘‘ The*
inhabitants of which infernal region and vast depth” are
thereupon affirmed by St. Hilary to be ‘‘ non intra terram
sed infra terram,” not within the earth but beneath the
earth. And this proceeded from no other ground, but
the vulgar opinion, that the southern hemisphere of the
earth was not inhabited by living men, as our northern is.
In so much that some of the heathen atheists, finding the
contrary to be true by the discourse of right reason, en-
deavoured to persuade themselves from thence, that there
was no such place as Hades at all. ‘‘ Lucretius’ for the

ἃ Tta apud Pindarum, in Olymp. Od. 2. πιὰ κατὰ γᾶς, exponit scholiastes,
ὑπὸ γῆν, τουτέστι, καθ᾽ ἅδου.

W Nobis inferi non nuda cavositas, nec subdivalis aliqua mundi sentina cre-
duntur: sed in fossa terre et in alto vastitas, et in ipsis visceribus ejus abstrusa
profunditas. Tertull. de anima, cap. 59.

x Esse autem hujus infernz regionis vastaque abyssi incolas plures, beati Jo-
annis Apocalypsi docemur, &c. Hilar. in Psalm. 2.

y Lucretius ex majore parte et alii integre docent, inferorum regna ne esse
quidem posse. Nam locumipsorum quem possumus dicere ; cum sub terris di-
cantur esse Antipodes? in media vero terra eos esse, nec soliditas patitur, nec
centrum terre; que terra siin medio mundi est ; tanta ejus esse profunditas non
potest ut in medio sui habeat inferos, in quibus est Tartarus: de quo legitur,
Bis patet in preceps tantum, &c. Servius, in Auneid. 6.

Yio) AN ANSWER TO A CHALLENGE

greater part,” saith Servius, “ and others fully teach,
that the kingdoms of hell cannot as much as have a being.
For what place can we say they have, when under the
earth our antipodes are said to be? and that they should
be in the midst of the earth, neither will the solidity per-
mit, nor the centre of the earth. Which earth if it be
in the middle of the world, the profundity thereof cannot
be so great, that it may have those inferos within it, in
which is Tartarus: whereof we read,

Bis patet in praceps tantum, tenditque sub umbras,
Quantus ad ethereum ceeli suspectus Olympum.

But Christian men, being better instructed out of the
word of God, were taught to answer otherwise. ‘ If?”
thou dost ask me,” saith St. Chrysostome, “ of the situa-
tion and place of Gehenna, I will answer and say, that it
is seated somewhere out of this world, and that it is not to
be inquired in what place it is situated, but by what means
rather it may be avoided.”

In the dialogue betwixt Gregory Nyssen and that ad-
mirable woman Macrina, St. Basil’s sister, touching the
souland the resurrection, this point is stood upon at large :
the question being first proposed by Gregory in this
manner: ‘“‘ Where? is that name of Hades so much spoken
of? which is so much treated of in our common conversa-
tion, so much in the writings both of the heathen and our
own, into which all men think that the souls are trans-
lated from hence as into a certain receptacle. For you
will not say that the elements are this Hades.” Where-
unto Macrina thus replieth: ‘“ It? appeareth that thou

z Side situ et loco quesieris, respondebo, dicamque extra terrarum orbem
hunc aliquo esse positam. Non ergo erit, quo fuerit hc loco sita, quin magis
quo pacto evitari possit, querendum. Chrysostom. de pramiis sanctor. tom. 3.
oper. Latin,

ἃ Ποῦ ἐκεῖνο τὸ πολυθρύλλητον τοῦ ἅδου ὄνομα: πολὺ μὲν ἐν τῇ συνη-
θείᾳ τοῦ βίου, πολὺ δὲ ἐν ταῖς συγγραφαῖς ταῖς τε ἔξωθεν καὶ ταῖς ἡμετέ-
ραις περιφερόμενον ; εἰς ὃ πάντες οἴονται καθάπερ δοχεῖον ἐνθένδε τὰς
ψυχὰς μετανίστασθαι" οὐ γὰρ ἂν τὰ στοιχεῖα τὸν ἅδην λέγοις. Gregor.
Nyssen. in Macriniis, oper. tom. 3. pag. 209.

b Δῆλος ἢ μὴ λίαν προσεσχηκὼς τῷ Oy" τὴν yap ἐκ TOU ὁρωμένου

MADE BY A JESUIT IN IRELAND. 379

didst not give much heed to my speech ; for when I spake
of the translation of the soul from that which is seen, unto
that which is invisible, I thought I had left nothing behind
to be inquired of Hades. Neither doth that name, wherein
souls are said to be, seem to me to signify any other thing
either in profane writers or in the holy Scripture, save
only a removing unto that which is invisible and unseen.”
Thereupon it being further demanded: “ How’ then do
some think, that a certain subterraneal place should be so
called, and that the souls do lodge therein?” for answer
thereunto it is said, that there is no manner of difference
betwixt the lower hemisphere of the earth, and that
wherein we live: that as long as the principal doctrine of
the immortality of the soul is yielded unto, no controversy
should be moved touching the place thereof; that local
position is proper to bodies, and the soul being incorporeal
hath no need to be detained in certain places. Then the
place objected from Philippians, chap. 2. ver. 10. of those
under the earth that should bow at the name of JEsus,
being largely scanned, this in the end is laid down for the
conclusion: ‘* These“ things beg thus, no man can con-
strain us by the name of things under the earth to under-
stand any subterranean place: forasmuch as the air doth
so equally compass the earth round about, that there is
no part thereof found naked from the covering of the air.”
Both these opinions are thus propounded by 'Theophylact*,

πρὸς τὸ ἀειδὲς μετάστασιν τῆς ψυχῆς εἰποῦσα, οὐδὲν pny ἀπολελοιπέναι
εἰς τὸ περὶ τοῦ ἅδου ζητούμενον" ἀὐδὲν ἄλλο τί μοι δοκεῖ παρά τε τῶν ἔξω-
θεν καὶ παρὰ τῆς θείας γραφῆς τὸ ὄνομα τοῦτο διασημαίνειν, ἐν Tag ψυχὰς
γίνεσθαι λέγουσι, πλὴν εἰς τὸ ἀειδὲς καὶ ἀφανὲς μετέχουσιν. (fort. μετοίκη-
σιν.) Gregor. Nyssen. in Macriniis, tom. 3. pag. 209, 210.

4 φούτων οὕτως ἐχόντων, οὐκέτ᾽ ἂν τὶς ἡμᾶς ἀναγκάζοι τῷ τῶν κατα-
χθονίων ὀνόματι τὸν ὑπόγειον ἐννοεῖν χῶρον" ἐπίσης τοῦ ἀέρος πανταχό-
θεν περικεχυμένου τῇ γῇ, ὥς μηδὲν αὐτῆς μέρος γυμνὸν τῆς περιβολῆς
τοῦ ἀέρος καταλαμβάνεσθαι. Ibid. pag. 212.

© Τὶ δὲ 6 dong; Οἱ μὲν αὐτόν φασι χῶρον ὑπόγειον σκοτεινὸν" οἱ δὲ τὴν
ἀπὸ τοῦ ἐμφανοῦς εἰς τὸ ἀφανὲς καὶ ἀειδὲς μετάστασιν τῆς ψυχῆς ἄδην
ἔφασαν" ἄχρι μὲν γὰρ ἐν σώματί ἐστιν ἡ ψυχὴ, φαίνεται διὰ τῶν οἰκείων
ἐνεργειῶν, μεταστᾶσα δὲ τοῦ σώματος ἀειδὴς γίνεται, τοῦτο γοῦν ἔφασαν
εἶναι τὸν ἄδην. Theoph.in Lue. cap. 16, op. tom. 1. pag. 419.

380 AN ANSWER TO A CHALLENGE

and by Hugo Etherianus' after nim: “ What is Ha-
des, or hell? Some say, that it is a dark place under
the earth. Others say, that it is the translation of the
soul from that which is visible unto that which is unseen
and invisible. For while the soul is in the body, it is seen
by the proper operations thereof: but being translated
out of the body, it is invisible ; and this did they say was
Hades.”

So where the author of the ecclesiastical Hierarchy
defineth death to be a separation of the united parts, and
the bringing of them εἰς τὸ ἡμῖν ἀφανὲς, unto that which
is invisible to us: his scholiast Maximus noteth thereupon,
that ‘ this’ invisible thing some do affirm to be Hades ;
that is to say, an unseen and invisible departure of the soul
unto places not to be seen by the sense of man.” Hi-
therto also may be referred the place cited before" out of
Origen in his fourth book περὶ ἀρχῶν : which by St. Hie-
rome is thus delivered: “ They: who die in this world by
the separation of the flesh and the soul, according to the
difference of their works obtain diverse places in hell.”
Where by Hades, inferi, or hell, he meaneth indefinitely
the other world: in which how the souls of the godly
were disposed, he thus declareth in another place: ‘ ‘The*

f Infernum autem hi quidem putant regionem sub terra caliginis et tenebra-
rum, &c. Alii vero infernum ex apparitione ad disparitionem anime nominave-
runt. Quandiu anima est in corpore, per proprias videtur actiones : sed ubi a cor-
pore discessum est, omnibus modis incognita nobis existit. Hugo Etherian. de
animar. regress. ab Inferis, cap. 1).

& Τοῦτο τὸ ἀφανὲς τινὲς ἔφησαν εἶναι τὸν ἅδην τοὐτέστι TOY ἀειδῆ Kai
ἀφανῆ γενόμενον τῆς ψυχῆς χωρισμὸν, εἰς τόπους ἀοράτους τοῖς αἰσθη-
τοῖς. Maxim. in Dionys. ecclesiast. Hierarch. cap. 2.

h Supra, pag. 235.

i In isto mundo qui moriuntur separatione carnis et anime, juxta operum dif-
ferentiam diversa apud Inferos obtinent loca. Origen. de principiis, lib. 4. apud
Hieronym. epist. ad Avitum.

k Relinquit anima mundi hujus tenebras. ac naturz corporez cacitatem, et
transfertur ad aliud seeculum : quod vel sinus Abrahe, ut in Lazaro, vel Para-
disus, ut in latrone qui de cruce credidit, indicatur; vel etiam si qua novit
Deus esse alia loca, vel alias mansiones, per que transiens anima Deo credens,
et perveniens usque ad flumen illud quod letificat civitatem Dei, intra ipsum

sortem promisse patribus hereditatis accipiat. Origen. in Numer. 31. ho-
mil. 26,

MADE BY A JESUIT IN IRELAND. 9851

soul leaveth the darkness of this world, and the blindness
of this bodily nature, and is translated unto another world,
which is either the bosom of Abraham, as it is shewed in
Lazarus, or paradise, as in the thief that believed upon
the cross; or yet if God know that there be any other
places, or other mansions, by which the soul that believeth
in God passing, and coming unto that river which maketh
glad the city of God, may receive within it the lot of the
inheritance promised unto the fathers.” For touching the
determinate state of the faithful souls departed this life,
the ancient doctors, as we have shewed, were not so tho-
roughly resolved.

At this time, all the question between us and the Ro-
manists is, whether the faithful be received into their
everlasting tabernacles presently upon their removal out
of the body, or after they have been first ‘‘ purified to the
point,” (as Allen speaketh) in the furnace of purgatory:
but in the time of the fathers, as St. Augustine noteth,
the ““ great! question was, whether the receiving of them
into those everlasting tabernacles were performed pre-
sently after this life, or in the end of the world, at the re-
surrection of the dead, and the last retribution of judg-
ment.” And so, concerning hell the question was as great
among them, whether all, good and bad, went thither or
not? whereof the same St. Augustine is a witness also:
who upon that speech of Jacob™, “1 will go down to my
son mourning into hell,” writeth thus: ‘ It" useth to be a
great question, in what manner hell should be understood :
whether evil men only, or good men also when they are dead
do use to go down thither. And if evil men only do, how

! Tila receptio utrum statim post istam vitam fiat, an in resurrectione mortuo-
rum, atque ultima retributione judicii; non minima questio est. Augustin.
question. evangel. lib. 2. cap. 38.

™ Genes. chap. 37. ver. 35.

" Solet esse magna questio, quomodo intelligatur infernus : utrum illue mali
tantum, an etiam boni mortui descendere soleant. Si ergo tantum mali: quo
modo iste ad filium suum se dicit lugentem descendere ? Non enim in peenis
inferni eum esse credidit. An perturbati et dolentis verba sunt, mala sua etiam
hinc exaggerantis ? Augustin. question. 126. in Genesim. et Eucher, in Genes.
lib. 3. cap. 18.

382 AN ANSWER TO A CHALLENGE

doth he say that he would go down unto his son mour-
ning? for he did not believe that he was in the pains
of hell. Or be these the words of a troubled and grieving
man, amplifying his evils from hence?” and upon that
other speech of his, ‘* You® shall bring down mine old age
with sorrow unto hell.” ‘ Whether? therefore unto hell,
because with sorrow? Or although sorrow were away,
speaketh he these things as if he were to go down into
hell by dying? For of hell there is a great question: and
what the Scripture delivereth thereof, in all the places
where it hath occasion to make mention of it, is to be ob-
served.” Hitherto St. Augustine, who had reference to
this great question, whenhe said, as hath been before? al-
leged: ‘ Of hell neither have I had any experience as
yet, nor you: and peradventure there shall be another
way, and by hell it shall not be; for these things are un-
certain.” Neither is there greater question among the
doctors of the Church concerning the hell of the fathers of
the Old Testament, than there is of the hell of the faithful
now in the time of the New; neither are there greater
differences betwixt them touching the hell into which our
Saviour went (whether it were under the earth or above,
whether a darksome place or a lightsome, whether a pri-
son or a paradise) than there are of the mansions wherein
the souls of the blessed do now continue.

St. Hierome, interpreting those words of King Eze-
chias, “‘ I" shall go to the gates of hell :” saith that this is
meant, ‘either’ of the common !aw of nature, or else of
those gates, from which that he was delivered, the Psalm-

° Genes. chap. 42. ver. 38.

P Utrum ideo ad infernum, quia cum tristitia? An etiam si abesset tristitia,
tanquam ad infernum moriendo descensurus hee loquitur ? De inferno enim
magna questio est : et quid inde scriptura sentiat, locis omnibus ubi forte hoc
commemoratum fuerit, observandum est. Augustin. question. 142. in Genesim.
et Eucher. in Genes. lib. 3. cap. 27.

4 Supra, pag. 233.

Tsaiah, chap. 38. ver. 10.

* Vel communi lege nature, vel illas portas, de quibus quod liberatus sit,
Psalmista decantat: Qui exaltas me de portis mortis, ut annunciem omnes lau-
dationes tuas in portis filiz Sion. Hieron. lib. 11. in Esai. cap. 38.

MADE BY A JESUIT IN IRELAND. 383

ist singeth; Thou’ that liftest me up from the gates of
death, that I may shew forth all thy praises in the gates
of the daughter of Sion.” Now as some of the fathers do
expound our Saviour’s going to hell, of his descending
into Gehenna: so others expound it of his going to hell
according to the common law of nature ; the common law
of nature, I say, which extendeth itself indifferently unto
all the dead, whether they belong to the state of the New
Testament or of the Old. For as Christ’s soul was in all
points made like unto ours (sin only excepted) while it
was joined with his body here in the land of the living: so
when he had humbled himself unto the death, it became
him in all things to be made like unto his brethren, even in
that state of dissolution. And so indeed the soul of Jesus
‘‘had’ experience of both. For it was in the place of hu-
man souls, and being out of the flesh did live and subsist.
It was a reasonable soul therefore, and of the same substance
with the souls of men; even as his flesh is of the same sub-
stance with the flesh of men, proceeding from Mary :”
saith Eustathius the Patriarch of Antioch, in his expo-
sition of that text of the Psalm; ‘* Thou wilt not leave my
soul in hell.” Where by “Acne or hell, you see, he under-
standeth χωρίον τῶν ἀνθρωπίνων ψυχῶν, the place of hu-
man souls (which is the Hebrews’ ΓΔ) pdiy or world of
spirits) and by the disposing of Christ's soul there after
the manner of other souls, concludeth it to be of the same
nature with other mens’ souls: So St. Hilary in his expo-
sition of the hundred and thirty-eighth Psalm: ‘ This‘
is the law ofhuman necessity,” saith he, ‘ that the bodies
being buried, the souls should go to hell. Which descent

r Psalm 9. ver. 13, 14.

8 ᾿Αλλὰ μὲν ἡ τοῦ ᾿Ιησοῦ ἑκατέρων πεῖραν ἔσχε. γέγονε yap Kai ἐν τῷ
χωρίῳ τῶν ἀνθρωπίνων ψυχῶν, καὶ τῆς σαρκὸς ἐκτὸς γενομένη ζῇ καὶ
ὑφέστηκε" λογικὴ ἄρα καὶ ταῖς ψυχαῖς τῶν ἀνθρώπων ὁμοούσιος, ὥσπερ καὶ
ἡ σὰρξ ὁμοούσιος τῇ τῶν ἀνθρώπων σαρκὶ τυγχάνει, ἐκ τῆς Μαρίας προ-
ελθοῦσα. Eustathius Antiochen. in Psal. 15. citatus a Theodoreto in ᾿Ατρέπτῳ,
Dialog. 1.

τ Humane ἰδία lex necessitatis est, ut consepultis corporibus ad inferos anime
descendant. Quam descensionem Dominus ad consummationem veri hominis
non recusavit, Hilar. in Psal, 188,

384 AN ANSWER TO A CHALLENGE

the Lord did not refuse, for the accomplishment of a true
man.” And a little after he repeateth it, that ‘ de super-
nis ad inferos mortis lege descendit,” he ‘‘ descended from
the supernal to the infernal parts by the law of death.”
And upon the fifty-third Psalm more fully: “ Τοῦ fulfil
the nature of man he subjected himself to death, that is,
to a departure as it were of the soul and body; and
pierced into the infernal seats, which was a thing that
seemed to be due unto man.”

So Leo, in one of his sermons upon our Lord’s passion:
“* He’ did undergo the laws of hell by dying, but did dis-
solve them by rising again: and so did cut off the perpe-
tuity of death, that of eternal he might make it temporal.”
So Irenzeus, having said, that our Lord. ““ conversed”
three days where the dead were ;” addeth, that therein he
‘* observed* the law of the dead, that he might be made
the first begotten from the dead; staying until the third
day in the lower parts of the earth, and afterward rising
in his flesh.” ‘Then he draweth from thence this general
conclusion: “ Seeing’ our Lord went in the midst of the
shadow of death, where the souls of the dead were, then
afterward rose again corporally, and after his resurrection
was assumed : it is manifest that the souls of his disciples

" Ad explendam quidem hominis naturam etiam morti se, id est, discessioni
se tanquam anime corporisque subjecit ; et ad infernas sedes, id quod homini
debitum videtur esse, penetravit. Hilar. in Psalm. 53.

v Leges inferni moriendo subiit, sed resurgendo dissoluit: et ita perpetuitatem
mortis incidit, ut eam de eterna faceret temporalem. Leo de passion. serm. 8.

w Nunc autem tribus diebus conversatus est ubi erant mortui. Irenzus, lib.
5. cap. uit.

x Dominus legem mortuorum servavit, ut fieret primogenitus a mortuis, et
commoratus usque ad tertiam diem in inferioribus terra, post deinde surgens in
carne, ut etiam figuras clavorum ostenderet discipulis, sic ascendit ad patrem.
Thid.

y Cum enim Dominus in medio umbre mortis abierit, ubi animz mortuorum
erant, post deinde corporaliter resurrexit, et post resurrectionem assumptus est :
manifestum est quia et discipulorum ejus, propter quos et hee operatus est Do-
minus, anime abibunt in invisibilem locum, definitum eis a Deo, et ubi usque ad
resurrectionem commorabuntur, sustinentes resurrectionem; post recipientes
corpora et perfecte resurgentes, hoe est, corporaliter, quemadmodum et Domi-
nus resurrexit sic venient ad conspectum Dei. Nemo enim est discipulus super
magistrum: perfectus autem omnis erit. sicut magister ejus. Ibid.

MADE BY A JESUIT IN IRELAND. 385

also, for whose sake the Lord wrought these things, shall
go to an invisible place appointed unto them by God, and
there shall abide until the resurrection, waiting for the re-
surrection; and afterwards receiving their bodies, and ri-
sing again perfectly, that is to say corporally, even as our
Lord did rise again, they shall so come unto the presence
of God. For there is no disciple above his master: but
every one shall be perfect, if he be as his master.” The
like collection doth Tertullian make in his book of the
soul. ““1{2 Christ being God, because he was aiso man,
dying accerding to the Scriptures, and being buried ac-
cording to the same, did here also satisfy the Law, by per-
forming the course of an human death in hell, neither did
ascend into the higher parts of the heavens, before he de-
scended into the lower parts of the earth, that he might
there make the patriarchs and prophets partakers of him-
self: thou hast, both to believe that there is a region of
hell under the earth, and to push them with the elbow,
who proudly eneugh do not think the souls of the faithful
to be fit for hell; servants above their lord, and disciples
above their master, scorning perhaps to take the comfort
of expecting the resurrection in Abraham’s bosom.” And
in the same book, speaking of the soul: ‘* What? is that,”
saith he, ‘‘ which is translated unto the infernal parts (or
hell) after the separation of the body? which is detained
there, which is reserved unto the day of judgment, unto
which Christ by dying did descend, to the souls of the patri-
archs, I think.” Where he maketh the hell unte which
our Saviour did descend, to be the common receptacle not
of the souls of the patriarchs alone, but also of the souls
that are now still separated from their bodies: as being
the place ‘‘ quo universa humanitas trahitur,” as he speak-
eth elsewhere” in'that book, “ unto which all mankind is
drawn,”

2 Tertullian. de anima, cap. 55. vid. supra, pag. 297.

* Quid est illud quod ad inferna transfertur post divortium corporis, quod de-
tinetur illie, quod in diem judicii reservatur, ad quod et Christus moriendo des-
eendit, puto ad animas Patriarcharum. Ibid. cap, 7.

> Tertullian. de anima, cap. 58,

VOL, ΠῚ, Cee

386 AN ANSWER TO A CHALLENGE

So Novatianus after him, affirmeth that the very places
‘* which® lie under the earth be not void of distinguished
and ordered powers. For that is the place,” saith he,
“‘ whither the souls both of the godly and ungodly are led,
receiving the fore-judgments of their future doom.” Lac-
tantius saith that our Saviour® rose again ab inferis, from
hell: but so he saith also that the dead saints shall be
raised® up ab inferis at the time of the resurrection. St. Cy-
ril of Alexandria, saith, that the Jews “ killed‘ Christ,
and cast him into the deep and dark dungeon of death,
that is, into Hades :” adding afterward, that “‘ Hades® may
rightly be esteemed to be the house and mansion of such
as are deprived of life.” Nicephorus Gregoras in his fu-
neral oration upon Theodorus Metochites, putteth in this
for one strain of his lamentation: “ Who* hath brought
down that heavenly man unto the bottom of Hades ?” And
Andrew archbishop of Crete, touching the descent both
of Christ and all Christians after him even unto the dark
and comfortless Hades, writeth in this manner: ‘ If! he,
who was the Lord and Master of all, and the light of them

© Que infra terram jacent, neque ipsa sunt digestis et ordinatis potestatibus
vacua. Locus enim est, quo piorum anime impiorumque ducuntur, futuri ju-
dicii preejudicia sentientes. Novatian. de Trinitat. cap. 1.

4 Lactant. institut. lib. 4. cap. 19.

Γ᾽ Απεκτόνασι yap, καὶ ὥσπερ εἴς τινα λάκκον καθῆκαν οἱ δείλαιοι τὸ
βαθὺ καὶ σκοτεινὸν τοῦ θανάτου βάραθρον, τουτέστι τὸν ἅδην. Cyril.
Glaphyr. in Genes. lib. 6. op. tom. 1. pag. 191.

8 Τῶν γὰρ ζωῆς ἐστηρημένων vooir’ ἄν εἰκότως ὁ ἅδης οἷκός, TE καὶ ἐν-
διαίτημα. Τοϊά.

h Tic τὸν οὐράνιον ἄνθρωπον ἐς ἅδου πυθμένας κατηνέγκε. Niceph.
Gregor. histor. Roman. lib. 10.

i Ei οὖν καὶ αὐτὸς εἵλετο, κύριος ὧν τοῦ παντὸς Kai δεσπότης, Kat φῶς
τῶν ἐν σκότει, καὶ ζωὴ τῶν ἁπάντων, θανάτου γεύσασθαι, καὶ τὴν εἰς
ἅδου κατάβασιν ἐπιδέξασθαι, ὡς ἂν κατὰ πάντα ἡμῖν ὁμοιωθῇ, χωρὶς
ἁμαρτίας, καὶ τὸν ἀμειδῆ τοῦ ἅδου χῶρον, τὸν ἀφεγγῆ λέγω καὶ σκοτεινὸν,
γνυκτοτριήμερον διελήλυθε" τὶ ξένον, ἁμαρτωλοὺς ὄντας, καὶ νεκροὺς ἤδη
τοῖς παραπτώμασι, κατὰ τὸν μέγαν ἀπόστολον, τοὺς ὑπὸ γένεσιν καὶ φθο-
ρὰν, θανάτῳ μὲν προσομιλῆσαι, καὶ ἅδου τὰ σκοτεινὰ διὰ μέσης ψυχῆς
ἀπελθεῖν καταγώγια, οὗ οὐκ ἔστι φέγγος ἰδεῖν, οὔδὲ ὁρᾷν ζωὴν βροτῶν, ὡς
προλέλεκται; μὴ γαρ ὑπὲρ τὸν δεσπότην ἡμεῖς, ἢ τῶν ἁγίων κρείττους, οἱ
τὸν ὅμοιον ἡμῖν ὑπεληλύθασι τρόπον τὰ ἡμέτερα. Andre. Hierosolymitan.
serm, in vitam humanam, et in defunctos.

MADE BY A JESUIT IN IRELAND. 387

that are in darkness, and the life of all men, would taste
death, and underge the descent into hell, that he might
be made like unto us in all things, sin excepted ; and for
three days went through the sad, obscure, and dark re-
gion of hell: what strange thing is it, that we who are sin-
ners, and dead in trespasses (according to the great apostle)
who are subject to generation and corruption, should
meet with death, and go with our soul into the dark
chambers of hell, where we cannot see light, nor behold
the life of mortal men ? For are we above our Master, or
better than the saints, who underwent these things of ours
after the like manner that we must do?”

Juvencus intimateth, that our Saviour giving up the
ghost sent his soul unto: heaven, in those verses of
his :

Tunck clamor Domini magno conamine missus, _
/Ethereis animam comitem commiscuit auris.

Eusebius Emesenus collecteth so much from the last
words which our Lord uttered at the same time; “ Father
into thine hands I commend my spirit.” “ Td πνεῦμα ἄνω,"
saith he', “ καὶ τὸ σῶμα ἐπὶ σταυροῦ ὑπὲρ ἡμῶν. His spirit
was above, and his body remained upon the cross for us.”
St. Chrysostom, or whoever else was the author of that
sixth paschal homily, making three distinct parts of the
whole man, out of the sentence of the apostle™, converteth
thus his speech unto our Saviour: “ Let" the heavens
have thy spirit, paradise thy soul, (for to day, saith he, will
I be with thee in paradise) and the earth thy blood,” or
thy body rather; for that answereth to the third member
of his division. In the Greek exposition of the Canticles,
collected out of Eusebius, Philo Carpathius and others,
that sentence in the beginning of the sixth chapter, “ My

k Juvenc. histor. Evangel. lib. 4.

' Euseb. Emesen, a Theodoreto citatus in Azra. dialog. 3.

m 1] Thess. chap. 5. ver. 29.

nVEXéTwody σου τὸ πνεῦμα οἱ οὐρανοὶ, ὁ δὲ παράδεισος τὴν ψυχὴν
(σήμερον γὰρ, φησιν, ἔσομαι μετὰ σοῦ ἐν τῷ παραδείσῳ) τὸ δὲ αἷμα (an σῶ-
μα potius?) ἡ γῆ. Μεμέρισται ὁ ἀμερὴς, ὅς. Chrysost. tom. 5. edit. Savil.
pag. 939.

988 AN ANSWER TO A CHALLENGE

beloved is gone down into his garden,” is interpreted of
Christ’s going® “‘ to the souls of the saints in Hades ;” which
in the Latin collections that bear the name of Philo Car-
pathius is thus more largely expressed: ‘“ By? this de-
scending of the bridegroom, we may understand the de-
scending of our Lord Jesus Christ into hell, as I suppose:
for that which followeth proveth this, when he sayeth : To
the beds of spices. For those ancient holy men are not un-
fitly signified by the beds of spices, such as were Noah, Abra-
ham, Isaac, Jacob, Moses, Job, David, Samuel, Eliszeus, Da-
niel, and very many others before the Law, and in the Law :
who all of them, like unto beds of spices, gave a most sweet
smell of the odours and fruits of holy righteousness. For
then as a triumpher did he enter into parapIsE, when he
pierced into hell. God himself is present with us for a
witness in this matter, when he answered most graciously
to the thief upon the cross, commending himself unto him
most religiously, To day shalt thou be with me in para-
dise.” Lastly, touching this paradise, the various opi-
nions of the ancient are thus laid down by Olympiodorus ;
to seek no farther: ‘ It‘ is a thing fit to inquire, in what

P Per descensum sponsi quem patruelem appellat, Domini nostri Jesu
Christi descensum ad inferos possumus intelligere, ut arbitror: nam et hee
sequentia probant, cum dixit; Ad aromatum phialas sive areolas. Prisci
enim illi sanctissimi viri per phialas aromatum non inepte significantur ;
quales fuere, Noe, Abraham, Isaac, Jacob, Moses, Job, David, Samuel, Eli-
zeus, Daniel, aliique quam plurimi ante Legem et in Lege: qui quidem om-
nes, veluti aromatum phiale sive areola, sanctissime justitie odores ac fructus
suavissime oluerunt. Tune enim paradisum triumphator ingressus est, cum ad
inferos penetravit. Adest nobis ipse Deus hac in re testis, cum in cruce latroni
(sese illi ipsi religiosissime commendanti) clementissime respondit ; Hodie mecum
eris in paradiso. Philo Carpath. in Cantic. 6.

4 Znriode δὲ προσήκει, ποῦ ὑπὸ τὸν ἥλιον τυγχάνουσιν οἱ εὐσεβεῖς"
εὔδηλον ὅτι ἐν τῷ παραδείσῳ, κατὰ τὸν εἰρηκότα Σωτῆρα τῷ ληστῇ, σήμε-
pov per’ ἐμοῦ ἐσῃ ἐν τῷ παραδείσῳ" καὶ δεῖ εἰδέναι ὕτι ἡ μὲν ἱστορία τὸν
παράδεισον ἐπὶ γῆς εἶναι διδάσκει" τινὲς δὲ ἔφησαν ὅτι καὶ ὁ παράδεισος ἐν
τῷ ἅδῃ τυγχάνει: διό φησι, καὶ ὁ πλούσιος εἶδε τὸν Λάζαρον, ἀλλ᾽ αὐτός
ποῦ κάτω τυγχάνων, ἐκεῖνον ἄνω ποῦ (μετ᾽) ᾿Αβραὰμ ἐθεώρησε" OTHE δ᾽
ἂν ἔχῃ ταῦτα, διδασκόμεθα καὶ ἐκ τοῦ παρόντος ῥητοῦ, καὶ ἐκ πάσης τῆς
θείας γραφῆς, ἐν εὐπαθείαις εἶναι τὸν εὐσεβῆ, τὸν δὲ ἄδικον ἐν ταῖς καταλ-
λήλοις κολάσεσιν" ἑτέροις δὲ ἔδοξε τὸν παράδεισον ἐν οὐρανῶ εἵναι" ὁ δὲ

MADE BY A JESUIT IN IRELAND. us9

place under the sun are the godly placed. Certain it
is, that in paradise; forasmuch as our Saviour said unto
the thief; This day shalt thou be with me in paradise.
And it is to be known, that the history teacheth paradise
to be upon earth. But some have said that paradise also
is in Hades, and therefore,” say they, ‘‘ the rich man saw
Lazarus: but he being somewhere below, beheld the
other with Abraham somewhere above. Yet howsoever
the matter goeth ; this we are taught, as well out of Kc-
clesiastes as out of all the sacred Scripture, that the godly
man is in a good estate, and the wicked on the other side
in torments. Others again have been of the mind, that
paradise is in heaven, &c.” Hitherto Olympiodorus.
That “ Christ’s soul went into paradise,” Doctor Bishop"
saith, being ‘ well understood, is true. For his soul in
hell, had the joys of paradise: but to make that an expo-
sition of Christ’s descending into hell, is to expound a
thing by the flat contrary of it.” Yet this ridiculous ex-
position, he affirmeth to be “ received of most Protes-
tants.” Which is even as true as that which he avoucheth
in the same place; that this article of the descent
into hell is to be found “ in’ the old Roman creed ex-
pounded by Ruffinus :” where Ruffinus (as we have heard)
expounding that article, delivereth the flat contrary, that
it is “πού found added in the creed of the Church of
Rome.” It is true indeed, that more than most Protestants
do interpret the words of Christ uttered unto the thief
upon the cross‘, of the going of his soul into paradise:
where our Saviour meaning simply and plainly, that he
would be that day in heaven", Master Bishop would have
him so to be understood, as if he had meant that that day
he would be in hell. And must it be now held more ridi-

ἁπλοῦς ἐκκλησιαστὴς ἀκολουθήσει μάλλον τῇ ἱστορίᾳ. Olympiod. in eccle-
siast. cap. 3.

τ Bishop’s answer to Perkin’s advertisement, pag. 9.

5 Ibid. pag. 8.

t Luke, chap. 23. ver, 43.

ἃ Suarez. tom. 2. in 3. part. Tho. quast. 46. art. 11. et quest. 52. art. 8. dis-
put. 43. sect. 4. Bellarmin. de sanctor. beatitud. lib. 1. cap. 8. testim, 4. See
before, pag. 280.

990 AN ANSWER TO A CHALLENGE

culous in Protestants, to take hell for paradise, than in
Master Bishop to take paradise for hell? Κατελθόντα εἰς
gov, be the words of the apostles’ creed in the Greek :
and, Κατελθὼν εἰς τὸν ἅδην, in the symbol of Athanasius’.
Some learned Protestants do observe, that in these words
there is no determinate mention made either of ascending
or descending, either of heaven or hell (taking hell accord-
ing to the vulgar acception) but of the general only,
under which these contraries are indifferently compre-
hended: and that the words literally interpreted import
no more but this; HE wENT UNTO THE OTHER WORLD.
Which is not ‘ to expound a thing by the flat contrary of
it,’ as Master Bishop fancieth, who may quickly make
himself ridiculous, in taking upon him thus to censure the
interpretations of our learned linguists, unless his own
skill in the languages were greater than as yet he hath
given proof of.

Master Broughton (with whose authority he elsewhere
presseth us, as of a man ‘‘ esteemed” to be singularly seen
in the Hebrew and Greek tongue”’) hath been but too for-
ward in maintaining that exposition, which by D. Bishop
is accounted so ridiculous. In one place, touching the
term hell, as it doth answer the Hebrew Sheol, and the
Greek Hades, he writeth thus : ‘“‘ He* that thinketh it ever
used for Tartaro or Gehenna, otherwise than the term
death may by Synecdoche import so, hath not skill in He-
brew or that Greek, which breathing and live Grecia spake,
if God hath lent me any judgment that way.” In another
place he allegeth out of Portus’s dictionary, that the
Macedonian Greek usually termed heaven Haiden: and
that our Lord’s prayer in the vulgar Greek saith: “ Our

’ Tom. 2. oper. Athanas. pag. 729. vel, κατῆλθεν ἐν δου" ut habetur in
Horis B. Mariz virginis, secundum consuetudinem Romane curie, Greece ab
Aldo editis, sive, κατῆλθεν εἰς ἅδου, ut rectius habent editiones aliz. Athan.
op. tom. 2. pag. 731.

“ Bishop’s preface to the second part of his Reformat. of Perkin’s Catholic.
pag. 19.

* Brought. in his epistle to the nobility of England, edit. ann. 1597. pag. 38.

Y Require of Consent, edit. ann. 1611. pag. 21.

MADE BY A JESUIT IN IRELAND. 991

Father which art in Haides.” One of his acquaintance
beyond the sea, reporteth that he should deliver, that in
“ἐ many” most ancient manuscript copies, the Lord’s prayer
is found with this beginning, Πάτερ ἡμῶν ὃ ἐν ἅδῃ, Our
Father which art in Hades ;” which I for my part will then
believe to be true, when I shall see one of those old copies
with mine own eyes. But in the mean time for Hades,
it hath been sufficiently declared before out of good au-
thors, that it signifieth the place of souls departed in ge-
neral, and so is of extent large enough to comprehend
under it, as well τὸν ἐν ovpav ἄδην, as Damascius speaketh,
that part of Hades which is in heaven, as that which by
Josephus? is called ἅδης σκοτιώτερος, the darker Hades,
and in the Gospel? τὸ σκότος τὸ ἐξώτερον, outer darkness ;
and therefore, as the word flesh, in the vulgar acception
of the term, is opposed to fish, but as it is taken to express
the Greek word σὰρξ, is of so ample a reach, that it fetch-
eth within the compass thereof both the one and the other:
(so that we say, that there is one “flesh® of beasts, and ano-
ther of fishes:”) in like manner also the word hell, though
in the vulgar use it be taken for that which is opposite to
heaven, yet as it is applied to represent the signification of
the Greek word aénc, Master Broughton might well defend,
that it is of so large a capacity, that heaven itself may be
comprised within the notion thereof. Heaven, I say, not
considered as it is a place of life and perfection, nor as it
shall be after the general resurrection : but so far forth only,
as Death (the last‘ enemy that shall be destroyed) hath any
footing therein; that is to say, as it is the receptacle of the
spirits of dead men, held as yet dissevered from their bodies :
which state of dissolution, though carried to heayen itself,

2. Inveniri insuper asserit in multis vetustissimis exemplaribus MSS. oratio-
nem Dominicamin hunc modum: Πάτερ ἡμῶν ὁ ἐν ἅδη, Pater noster qui es in
inferno, &c. Veteres quoque Macedones aliter orationem Dominicam numquam
precatos fuisse. Jo. Rodolph. Lavator. de descensu ad inferos, lib. J. part. 1.
cap. 8.

4 Joseph. de Bello Judaic. lib. 3. cap, 25. pag. 785.

b Matth. chap. 8. ver. 12, et chap. 22. ver. 13. et chap. 25. ver. 30.

¢ 1 Cor. chap. 15. ver. 26. ‘ Thid. chap. 15, ver. 26,

392 AN ANSWER TO A CHALLENGE

is still a part of Death’s victory’, and the saints’ imper-
fection’.

As for κατελθεῖν the other word, in the Acts of the
apostles it is used ten times, and in none of all those
places signifieth any descending from a higher place unto
a lower, but a removing simply from one place unto ano-
ther. Whereupon the vulgar Latin edition (which none
of the Romanists “ upon’ any pretence may presume to
reject,”) doth render it there by the general terms of
“ἢ abeo’, venio", devenio', supervenio‘;” and where it re-
taineth the word descendo'!, it intendeth nothing less than
to signify thereby the lower situation of the place unto
which the removal is noted to be made. If descending
therefore in the Acts of the apostles imply no such kind
of thing, what necessity is there, that thus of foree it must
be interpreted in the creed of the apostles? ‘‘ Menelaus
declared unto us, βούλεσθαι κατελθόντας ὑμᾶς γίνεσθαι πρὸς
τοῖς ἰδίοις ;” saith king Antiochus, in his epistle unto the
Jews™, “ Velle vos descendere ad vestros,” it is in the
Latin edition ; whereby what else is meant, but that they
had a desire to go unto their own? So the Hebrew word
1, which answereth to this of descending, the Septua-
gint do render by ἔρχομαι", δίερχομαιϑ, and εἰσέρχομαι:
and in the self same place, and with the self same breath
as it were, express it both by καταβαίνω and πορεύομαι,
descending’ and going; yea by καταβαίνω and ἀναβαίνε

4 J Cor. chap. 15. ver. 54, 55. © Hebr. chap. 11. ver. 40.

* Nemo illam rejicere quovis pretextu audeat, vel presumat. Concil. Tri-
dent. sess. 4.

& Acts, chap. 13. ver. 4.

h Tbid. chap. 18. ver. 5. and chap. 27. ver. 5.

i Ibid. chap. 9. ver. 32.

k Tbid. chap. 11. ver. 27. and chap. 21. ver. 10.

' Ibid. chap. 8. ver. 5. and chap. 12. ver. 19. and chap. 15. ver. 1. and chap.
18. ver. 22.

ἢ 2 Maccab. chap. 11. ver. 29.

" 1 Sam. chap. 29. ver. 4. and 2 (or 4) Kings, chap. 2. ver. 2.

° Joshua, chap. 16. ver. 3. P 1 Sam. chap. 26. ver. 6.

1 Genes. chap. 48. ver. 4, 5. Et μὲν οὖν ἀποστέλλῃς τὸν ἀδελφὸν ἡμῶν
μεθ’ ἡμῶν, καταβησόμεθα. εἰ δὲ μὴ ἀποστέλλῳ᾽ς τὸν ἀδελφὸν ἡμῶν μεθ᾽
ἡμῶν, οὐ πορευσόμεθα.

MADE BY A JESUIT IN. IRELAND. B98

too, descending" and ascending promiscuously’. I omit the
phrases of descending in preelium, in forum, in campum,
in amicitiam, in causam, &c. which are so usual in
good Latin authors: yea, and of descending into heaven
itself, if that be not a jest which the poet breaketh upon
Claudius :

precordiat pressit

Ille senis, tremulumque caput descendere jussit
’ I J

In celum.

But sure Iam that the daughter of Jephthah spake in
sad earnest, what is related in the book of Judges":
mynn—dy ΠῚ ΡῈ 25x) whichthe Septuagint render, καὶ
πορεύσομαι, καὶ καταβήσομαι ἐπὶ τὰ ὄρη: Tremellius, ‘‘ ut
abeam descendens in istos montes; that I may go and de-
scend unto those mountains.” <A like place whereunto is
found in the same book, where it is said, that three thousand
menof Judah, yy ybp τ Ὁ--ὃν 13, “ descended’ unto
the top of the rock Etam.”

Others add unto this, that the phrase of descending ad
inferos, is a popular kind of speech, which sprung from
the opinion that was vulgarly conceived of the situation of
the receptacle of the souls under the carth: and that ac-
cording to the rule of Aristotle in his Topics, we must
speak as the vulgar, but think as wise men do. Even as
we use to say commonly, that the sun is under a cloud,
because it is a vulgar form of speech: and yet it is far
enough from our meaning for all that, to imagine the cloud
to be indeed higher than the sun. So Cicero, they say,
wherever he hath occasion to mention any thing that con-
cerneth the dead, speaketh still of inferi, according to the
vulgar phrase: although he misliked the vulgar opinion,
which bred that manner of speaking, and professed it to

© Ruth, cap. 3. ver. 38. Kai ἀναβήσῃ ἐπὶ τὸν ἅλω") et ver. 6. Kai
κατέβη εἰς TOY &Aw* atque in uno et eodem versu, Jone, cap. 1. ver. 3. Kai
κατέβη εἰς ᾿Τόππην, καὶ εὗρε πλοῖον, Kai ἀνέβη εἰς αὐτὸ.

᾽ ᾽ -

5. Ruth, chap. 3. ver. 3. 6.

τ Juvenal. sat. 6. 620. " Judg. chap. 11. ver. 37.

Y Judg. cap. 15. ver. 11, Descendentes ad scopulum petre Hethani. Tre-
mell.

394 AN ANSWER TO A CHALLENGE

be his judgment, that ‘‘ the” souls when they depart out
of the body are carried up on high,” and not downward
unto any habitations under the earth. So Chrysostom
and Theophylact think that the apostle termed the death
and hell unto which our Saviour did descend, ‘ the lower
parts of the earth, ἀπὸ της τῶν ἀνθρώπων ὑπονοίας,
from’ the common opinion of men;” as in the translation
of the holy Scripture, St. Hierom sheweth that we use
the names of Arcturus and Orion, not approving thereby
the ridiculous and monstrous figments of the poets in this
matter, but expressing the Hebrew names of these con-
stellations ‘‘ by the words of heathenish fables;” be-
cause “* we? cannot understand that which is said, but by
those words, which we have learned by use, and drunk in
by error.”

And just so standeth the case with this word Hades,
which in the dictionary set out with the Complutense Bible,
in the year MDXYV. for the understanding of the New
Testament, is interpreted infernus and Pluto. This Pluto
the heathen feigned to be the God of the dead under the
earth: the Grecians terming him so ἀπὸ τοῦ πλούτου, as the
Latins Ditem a divitiis, from riches, “ because*thatall things
coming to their dissolution, there is nothing which is not
at last brought unto him, and made his possession.” ‘Thus
Homer and Hesiod, with Plato” and others after them,
say that Rhea brought forth three sons to Saturn: Jupiter,
Neptune,

᾿Ιφθιμόν" τ᾽ Atdny, ὃς ὑπὸ χθονὶ δώματα ναίει,
Νηλεὲς ἦτορ ἔχων.

‘And mighty Hades, who inhabiteth the houses under the

w Animos cum e corpore excesserint, in sublime ferri. Cic. lib. 1. Tusculan.
quest.

χ Chrysost. in Ephes. homil. 11. op. tom. 1. pag. 82.

Y Theophylact. in Ephes. cap. 4. op, tom. 2. pag. 395.

Z Qui non possumus intelligere quod dicitur, nisi per ea vocabula, que usu
didicimus, et errore combibimus. Hieronym. lib. 2. in Amos. cap. 5.

ἃ Phurnutus de natura Deor, in Plutone.

> Plato in Gorgia. © Hesiod. in Theogonia. 455.

MADE BY A JESUIT IN IRELAND. 395

earth, having a merciless heart;” for that attribute doth
Hesiod give unto him, because Death spareth no man.
So Homer:

rpiraroc’ δ᾽ ᾿Αἴδης ἐνέροισιν ἀνάσσων"

Which is also the description that Hesiod maketh of him in
that verse:

Tpico’’’ Αἴδης δ᾽ ἐνέροισι καταφθιμένοισιν ἀνάσσων,

“ Hades was afraid, who reigneth over them that lie dead
in the earth.” Philo Byblius relateth out of Sanchonia-
thon (amore ancient writer than either Homer or Hesiod)
not only that he was the son of Saturn and Rhea, but
also that his‘ father did canonize him after his death, and
that the Phoenicians call him both Pluto and Muth,
which answereth to the Hebrew nv, and in their lan-
guage signifieth death. The Grecians, who had from
the Phoenicians their first gods, as well as their first let-
ters, tell us further, that this ‘‘ Hades? (or Pluto) was he
who shewed men those things that did concern burials,
and funeral rites, and honours of the dead, of whom no
such care was had before his time: and that for this
cause he was esteemed the god that bare rule over the
dead; the dominion and care of them being assigned unto
him by antiquity.” Whence we may see how the word
Hades with them was transferred to signify Death (which
was the name that the Phcenicians gave him) together
with the place into which, either the bodies (of the so-

4 Homer. Iliad. ο. 188. © Hesiod. Theogon. 850.
!"Erepov αὐτοῦ παῖδα ἀπὸ Ῥέας ὀνομαζόμενον Μοὺθ ἀποθανόντα ἀφιε-
ροῖ. Θάνατον δὲ τοῦτον καὶ Πλούτωνα Φοίνικες ὀνομάζουσι. Phylo

Bybl. lib. 1. histor. Pheenic. apud. Euseb. lib. 1. preparat. Evangelic. pag. 38.

& Tov δ᾽ "Adny λέγεται Ta περὶ τὰς ταφὰς Kai τὰς ἐκφορὰς Kai τιμὰς
τῶν τεθνεώτων καταδεῖξαι τὸν πρὸς τὸν χρόνον μηδεμίας οὔσης ἐπιμελείας
περὶ αὐτούς" διὸ καὶ τῶν τετελευτηκότων ὁ θεὸς οὗτος παρείληπται κυρι-
εὐειν, ἀπονεμηθείσης τὸ παλαιὸν αὐτῷ τῆς τούτων ἀρχῆς καὶ φροντίζος.
Diodor. Sicul. lib. 5. bibliothec. pag. 386.

396 AN ANSWER TO A CHALLENGE

lemn sepulture whereof he was thought to have first
shewed the way) or the souls, over which he was ima-
gined to have the sovereignty, of dead men were re-
ceived.

Now that κατελθεῖν εἰς ἄδου in the creed is a phrase
taken from the heathen, and applied to express a Chris-
tian truth, the very grammatical construction may seem
to intimate: where the noun is not put in the accusative
case, as otherwise it should, but after the manner of the
Greeks in" the genitive case, iraplying the defect of ano-
ther word necessarily to be understood, as if it had been
said, ‘‘ He went unto the place or house of Hades:” as
the poets use to express it, sometimes defectively εἰς
ἀΐδαο, and sometimes more fully εἰς ἀΐδαο δόμον or δόμους",
‘into the house or chambers of Hades.” Thus then, they
that take Hades for the common receptacle of souls, do in-
terpret the context of the creed, as cardinal Cajetan before
did the narration of Moses, touching Abraham’s giv-
ing up the ghost, being gathered to his people, and beg
buried!, that the article of the death is to be referred to
the whole manhood, and the dissolution of the parts
thereof; that of the burial, to the body separated from
the soul, and this of the descending into Hades, to the
soul separated from the body; as if it had been said, He
suffered death truly, by a real separation of his soul from
his body: and after this dissolution, the same did befal
him that useth to betide all other dead men: his lifeless
body was sent unto the place which is appointed to re-
ceive dead bodies, and his immortal soul went unto the
other world, as the souls of other men use to do.

Having now declared how the Greek Hades, and so the
Latin inferi, and our English hell, is taken for the place

h Ita Apollodorus, lib. 1. bibliothece, de Orpheo: κατῆλθεν εἰς ἅδου. h. e.
ad Piutonis descendit: ut vertit Latinus interpres, Benedictus A&gius Spoleeti-
nus.

i Bic ᾿Αἴδαο δόμον κατέβα. Pindar. Pyth. od. 3.

kK Νῦν δὲ σὺ μὲν, aidao δόμους ὑπὸ κεύθεσι γαίης, “Epxeat. Homer.
Iliad. χ. 483.

1 Gen. chap. 25. ver. 8, 9.

MADE BY A JESUIT IN IRELAND. 397

of the bedies and of the souls of dead men severally, it
followeth that we show how the common state of the dead
is signified thereby, and the place in general which is
answerable unto the parts of the whole man thus indefi-
nitely considered in the state of separation. Concerning
which, that place of Dionysius, wherein he setteth forth
the signification of our being dead and buried with Christ
by baptism, is to be considered. ‘* Forasmuch™ as death
is In us, not an utter extinguishment of our being, as
others have thought, but a separation of the united parts,
bringing them unto that which is to us invisible: the soul
as being by the depravation of the body made unseen,
and the body as either being covered in the earth, or by
some other of the alterations that are incident unto bo-
dies, being taken away from the sight of man: the whole
covering of the man in water is fitly assumed for an image
of the death and burial which is not seen.” Thus Dio-
nysius, concerning the separation of the united parts by
death, and bringing of them unto that which is invisible :
according” whereunto, as his paraphrast Pachymeres
noteth, “it is called Hades, that is to say, an invisible
separation of the soul from the body.” And so indeed
we find as well in foreign authors, as in the Scriptures,
and the writings of the Greek and Latin fathers, that
Hades and inferi are not only taken in as large a sense as
death (and so extended unto all men indifferently, whe-
ther good or bad) but are likewise oftentimes indiffer-
ently used for it. For proof whereof, out of heathen au-
thors these testimonies following may suffice.

πὶ ᾿Επειδὴ θάνατός ἐστιν ἐφ᾽ ἡμῶν, οὐ τῆς οὐσίας ἀνυπαρξία, κατὰ τὸ
δόξαν ἑτέροις, ἀλλ᾽ ἡ τῶν ἡνωμένων διάκρισις, εἰς τὸ ἡμῖν ἀφανὲς ἄγουσα,
τὴν ψυχὴν μὲν ὡς ἐν στερήσει σώματος ἀειδῆ γιγνομένην, τὸ σῶμα δὲ,
ὡς ἐν γῇ καλυπτόμενον, ἢ καθ᾽ ἑτέραν τίνα τῶν σωματοειδῶν ἀλλοιώ-
σεων, ἐκ τῆς κατ᾽ ἄνθρωπον ἰδέας ἀφανιζόμενον᾽" οἰκείως ἡ δι ὕδατος ὁλικὴ
κάλυψις εἰς τὴν τοῦ θανάτου καὶ τοῦ τῆς ταφῆς ἀειδοῦς εἰκόνα παρείληπ-
ται. Dionys. ecclesiastic. hierarch. cap. 2. op. tom. 1. pag. 173.

n Κατὰ τοῦτο yap καὶ Ong λέγεται, τοῦτ᾽ ἔστιν ὁ ἀφανὴς χωρισμὸς
ψυχῆς ἀπὸ σώματος. Georg. Pachymer. ibid.

398 AN ANSWER TO A CHALLENGE

"Aida? τοι λάθεται
ἼΑρμενα πράξας ἀνήρ"

saith Pindarus. ‘“‘ The man that doth things befitting him,
forgetteth hades:” meaning, that the remembrance of
death doth no whit trouble him. And again:

ΤοίαισιννΡ ὀργαῖς εὔχεται
ἢ ; An ἐς
Αντιάσας ἀΐδαν γῆ-

ράς τε δέξασθαι πολιὸν
‘O Κλεονίκου παῖς.

* The son of Cleonicus wisheth that with such manners
he may meet and receive hades,” that is, death, ‘and hoar
old age.” The like hath Euripides in his Alcestis:

πλησίον “oac,
Σκοτία δ᾽ ἐπ᾽ ὄσσοισιν νὺξ ἐφέρπει.

Death is near hand,
And darksome night doth creep upon mine eyes.

And another poet, cited by Plutarch’ :

Ὦ θάνατε παιάν ἰατρὸς μόλοις.
Λιμὴν γὰρ ὄντως ἀΐδας ἀν᾽ αἴαν.

“Ὁ death, the sovereign physician, come: for hades is in
very truth the haven of the earth.” So the saying,
«That the best thing were, never to have been born, and
the next to this, to die quickly ;” is thus expressed by
Theognis, in his elegies :

Mdavrwr μὲν μὴ φῦναι ἐπιχθονίοισιν ἄριστον,
Μηδ᾽ ἐσιδεῖν αὐγὰς ὀξέος ἠελίου.

Φύντα δ᾽ ὕπως ὦκιστα πύλας ἀΐδαο περῆσαι,
Καὶ κεῖσθαι πολλὴν γῆν ἐπαμησάμενον.

MADE BY A JESUIT IN IRELAND. 399

Sophocles in the beginning of his Trachinie, bringeth
in Deianira affirming that, howsoever it were an old say-
ing among men, that none could know whether a man’s
life were happy or unhappy “ before he were dead:” yet
she knew her own to be heavy and unfortunate “ before
she went to Hades.”

? ‘ δὲ A ? A ‘ " > ais ~
Ἐγὼ δὲ τὸν ἐμὸν, καὶ πρὶν εἰς ἅδου μολεῖν,
ΕΞ ΗΝ ΣΝ = . ,

Εξοιδ᾽ ἔχουσα δυστυχῆ τε καὶ βαρύν.

where πρὶν εἰς ἄδου μολεῖν, is the same with πρὸ θανάτου,
before death, as both the ancient scholiast and the matter
itself doth shew. So in his Ajax,

Κρείσσων yap oa κεύ-
θων, ἢ νοσῶν μάταν.

** He is better that lieth in Hades,” that is to say, he that
is dead, ὃ τεθνηκὼς, as the scholiast rightly expoundeth
it, “‘ than he that is sick past recovery ;” and in his An-
tigone :

Μητρὸς δ᾽ ἐν ἅδου καὶ πατρὸς κεκευθότοιν,
Οὐκ ἔστ᾽ ἀδελφὸς ὕστις ἂν βλαστοῖ ποτέ.

“ΜνΥ father and mother being laid in Hades, it is not pos-
sible that any brother should spring forth afterward.”
Wherewith Clemens Alexandrinus* doth fitly compare
that speech of the wife of Intaphernes in Herodotus':
Πατρὸς δὲ καὶ μητρὸς οὐκ ἔτι μευ ζωόντων, ἀδελφεὸς ἄλλος
οὐδενὶ τρόπῳ γένοιτο: ‘ My father and mother being now
no longer living, another brother by no manner of means
ean be had.” So that ἐν ἄδου κεκευθότων or τετευχότων,
being in Hades, with the one, is the same with οὐκ ἔτι Cw-
ὄντων, not now living, in the other; or as it is alleged by
Clemens, οὐκ ἔτ᾽ ὄντων, not now being: which is the
Scripture phrase of them that have left this world", used
also by Homer in his Beeotia:

5 Clem. Stromat. lib. 6. t Herodot. histor. lib. 3.

“ Genes. chap. 5. ver. 24, and chap. 42, ver, 36, Psalm 89, ver, 13. Jerem.
chap. 31, ver. 15. and chap. 49, ver. 10.

4.00 AN ANSWER TO A CHALLENGE

Οὐ γὰρ ἔτ᾽ Οἰνῆος μεγαλήτορος υἱέες ἦσαν,
Οὐδ᾽ ἀρ ἔτ᾽ αὐτὸς ἔην, θάνε δὲ ξανθὸς Μελέαγρος.

Touching the use of the word HELL in the Scriptures,
thus writeth Jansenius, expounding those words, ‘ Hell”
and destruction are before the Lord: how much more
then, the hearts of the children of men?” ‘ It* is to be
known, that by hell and destruction (which two in the
Scriptures are often joined together) the state of the dead
is signified; and not of the damned only, as we commonly
do conceive when we hear these words, but the state of
the deceased in general.” So Sanctius’ the Jesuit, with
Sa his fellow, acknowledgeth, that hell in the Scripture is
frequently taken for death. Therefore are these two
joined together, ‘ I’ have the keys of hell and of death ;”
or, as other Greek copies read, agreeably to the old Latin
and A&thiopian translation, of “ death and of hell ;” and
** We* have made a covenant with death, and with hell
we are at agreement.” Where the Septuagint, to show
that the same thing is meant by both the words, do~
place the one in the room of the other after this man-
ner: ‘‘ We have made a covenant with hell, and with
death an agreement.” The same things likewise are
indifferently attributed unto them both: as that they are in-
satiable, and never full; spoken of hell in the book of Pro-
verbs’, and of death by the Prophet*; So the gates of hell‘,
are the gates of death*, the not being justified until hell
or Hades‘ the same with not having their iniquity remitted
until death’. And therefore where we read in the book

W Proverbs, chap. 15. ver. 11.

* Sciendum quod per infernum (pro quo dictio Hebraica proprie significat se-
pulchrum) et perditionem, que duo in scripturis sepe conjunguntur, significatur
status mortuorum ; et non solum damatorum, ut nos fere ex his vocibus auditis
concipimus, sed in genere status defunctorum. Cornel. Jansen. in Proverb.
cap. 15.

Y Gasp. Sanct. in Act. cap. 2. sect. 16.

2 Revel. chap. 1. ver. 18. a Tsaiah, chap. 28. ver. 15.

b Proverbs, chap. 27. ver. 20. © Haback. chap. 2. ver. 5.

4 Tsaiah, chap. 38. ver. 10.

® Psalm 9, ver. 13. and Psalm 107. ver, 18.

¥ Ecclesiasticus, chap. 9. ver. 17. & Isaiah, chap. 22. ver. 14.

MADE BY A JESUIT IN IRELAND. 401

of Wisdom: “ Thou” leadest to the gates of hell, and
bringest back again;” the vulgar Latin translateth it,
“ Thou’ leadest to the gates of death, and bringest back
again.” So the sorrows of death*, are in the verse fol-
lowing termed the sorrows of hell; and therefore the Sep-
tuagint, as hath been shewed, translating the self same
words of David, doin the Psalm render them “ the sorrows
of hell;” and in the history', where the same Psalm is re-
peated, ‘‘ the sorrows of death.” Whence also that dif-
ference of reading came, Acts, chap. 2. ver. 24. as well in
the copies of the text as in the citations of the ancient fa-
thers: which was the less regarded, because that variety
in the words bred little or no difference at all in the sense.
Therefore Epiphanius in one place, having respect to the
beginning of the verse, saith that Christ loosed “ ὠδῖνας"
θανάτου, the sorrows of death;” and yet in another, citing
the latter end of the verse, ‘‘ because it was not possible
he should be holden by it,” addeth this explication there-
unto, “‘ rourésti™ ὑπὸ τοῦ adov, that is to say, by hell.”
And the author of the sermon upon Christ’s passion, among
the works of Athanasius, one where saith that he loosed
the sorrows of hell°®, and otherwhere that he loosed the
sorrows of death’. Unto whom we may adjoin Bede, who"
is in like manner indifferent for either reading.

In the Proverbs, where it is said: “ There’ is a way
which seemeth right unto a man, but the end thereof are
the ways of death :” the Septuagint in both places for
death put “ πυθμένα ddov, the bottom of hell:” and on the

" Κατάγεις εἰς πύλας δου, καὶ avayetc. Sapient. cap. 16. ver. 13.

i Deducis ad portas mortis, et reducis. Latin. ibid.

k Psalm 18. ver. 4. 1 2 Sam. chap. 22. ver. 6.

πὶ Epiphan. in Anacephalzosi, op. tom. 2. pag. 155.

n Td. in Anchorato, Ibid. pag. 59. Vid. etiam eund. contra Ariomanit. heres.
69. tom. 1. pag. 790.

° Athanas. oper. tom. 2. pag. 101.

P Ibid. pag. 105.

4 Solutos per Dominum dicit dolores inferni, sive mortis. Bed. retract. in
Act. cap. 2.

" Proverbs, chap. 14, ver. 11. and chap. 16, ver. 25.

VOL. III. DD

402 AN ANSWER TO A CHALLENGE

other side, where it is said, ““ Thou’ shalt beat him with
the rod, and shalt deliver his soul from hell:” they read,
““ τὴν ψυχὴν αὐτοῦ ἐκ θανάτου ῥύσῃ: Thou shalt deliver
his soul from death.” So in Hosea*t, where the Hebrew and
Greek both read: “ I will deliver them from the hand of
hell:” the vulgar Latin hath, “‘ De manu mortis liberabo
eos, I will deliver them from the hand of death.” Which
St. Cyril of Alexandria sheweth to be the same in effect,
for ‘‘ he" hath redeemed us,” saith he, ‘ from the hand
of hell,” that is to say, “ from the power of death.” So
out of the text, Matth. chap. 16. ver. 18. Eusebius
noteth, that the Church doth “ not* give place to the gates
of pratH, for that one saying which Christ did utter:
Upon the rock I will build my Church, and the gates of
HELL shall not prevail against it.” St. Ambrose also from
the same text collecteth thus, that “ faith’ is the founda-
tion of the Church. For it was not said of the flesh of
Peter, but of the faith, that the gates of pEaTH should
not prevail against it: but the confession (of the faith)
overcame HELL.” ‘The “ dissolution’ of the soul from the
body,” saith Chrysostom, “ is not only called death, but
hell, or Hades, also. For listen to the patriarch Jacob

5 Proverbs, chap. 23. ver. 14. t Hosea, chap. 13. ver. 14.

ἡ Λελύτρωται δὲ ἡμᾶς ἐκ χειρὸς Moov, τουτέστιν, ἐκ τῆς τοῦ θανάτου
καταδυνᾳστείας. Cyrill. in Hoseam, op. tom. 3. pag. 187.

* "ANN οὐδὲ ταὶς τοῦ θανάτου πύλαϊς ὑποχωροῦσα: διὰ μίαν ἐκείνην, ἣν
αὐτὸς ἀπεφῴνατο λέξιν, εἰπὼν, ᾿Επὶ τὴν πέτραν οἰκοδομήσω μου τὴν ἐκ-
κλησίαν, καὶ πύλαι ἄδου οὐ κατισχύσουσιν αὐτῆς. Euseb. lib. 1. praparat.
evangelic. pag. 8.

Y Fides ergo est Ecclesie fundamentum. Non enim de carne Petri, sed de
fide dictum est, quia porte mortis ei non prevalebunt; sed confessio vicit
infernum. Ambros. de incarnat. sacrament. cap. 5.

7 Οὐ μόνον δὲ θάνατος ἐκαλεῖτο ἡ διάλυσις τῆς ψυχῆς ἀπὸ τοῦ σώμα-
τος, ἀλλὰ Kai dong. Λκουε γὰρ τοῦ μὲν πατριάρχου ᾿Ιακὼβ λέγοντος,
Κατάξετε τὸ γῆράς μου μετὰ λύπης εἰς ἄδου. τοῦ δὲ προφήτου πάλιν,
Ἔχανεν ὁ ἅδης τὸ στόμα αὐτοῦ" καὶ πάλιν ἑτέρου προφήτου λέγοντος,
Ρύσεταί με ἐξ ἅδου κατωτάτου" καὶ πολλαχοῦ εὑρήσεις ἐπὶ τῆς παλαῖας
θάνατον καὶ ἅδην καλουμένην τὴν ἐντεῦθεν μετάστασιν. Chrysost. homil.
in Pascha, op. tom. 3. pag. 751. Vide et homil, 81, in nomen Ceemiterii et
Crucem, op, tom. 2. pag, 398.

MADE BY A JESUIT IN IRELAND. ADS

saying: Ye? shall bring mine old age with sorrow to hell.
And the prophet again: Hell? hath opened her mouth.
And again another prophet saying: 1760 well deliver me
Srom the lowest hell, And in many places shall you find.
in the Old Testament, that our translation from hence is
called death and hell.”

So Theodoret noteth, that the name* of hell is given
unto death, in that place, “" Love® is strong as death,
jealousy is hard or cruel as hell;” which in the writings
of the fathers is a thing very usual. Take the poems of
Theodorus Prodromus for an instance, where delivering
an history out of the life of St. Chrysostom, of a woman
that had lost four of her sons, he saith that they four were
gone unto Hades,

πέντ᾽ ἔτεκες, ἀλλ᾽ ἀϊδός δὲ
Οἱ πίσυρες μετέβαν, καὶ ὁ πέμπτος ἀγχόθι πότμου.

and relating how St. Basil had freed the country οἵ Cap-
padocia from a famine, thus he expresseth it :

ΓΑγξε σε Καππαδόκη πείνης βρόχος" ἀμφὶ δὲ χεῖλος
Βάψε λυγροῦ θανάτοιο" χέρες δ᾽ ἁγναὶ Βασιλείου
“Aptacay ἔκ σ᾽ ᾿Αἴδαο.

and shewing how Gregory Nazianzen, when he was a
child, was recovered from death by being brought to the
communion table, he saith he was brought unto the sun
from Hades :

Kai ray’ ἂν ἐξ ἀΐδαο μεθίζεται ἠέλιόν δε.

Gregory himself likewise in his poems, setting out the
dangers of a seafaring life, saith that “ the! greater part

ἃ Genes. chap. 42. ver. 38. Ὁ Isaiah, chap. 5. ver. 14.

¢ Psalm 86. ver. 13.

4 Tnfernum autem ex opinione, que invaluit, usurpavit ; hoc etiam morti no-
menimponens. Theodoret. in Cantic. cap. 8.

€ Cantic, cap. 8. ver. 6.

f Ποντοπόρων τὸ πλέον civ’ ἀΐδῃ. Nazianz, Carm, 15. de vite itinerib.
tom. 2. pag. 91.

404 AN ANSWER TO A CHALLENGE

of them that sail the seas is in Hades ;” and the Grecians
in their prayer for the time of the plague, complain that
“6 8115 are taken together miserably, and sent unto Hades.”
Basil of Seleucia, speaking of the translation of Enoch
and Elias, saith in one place, that ‘“ Enoch” remained out
of death’s net, Elias obeyed not the laws of nature ;” and
in another, that ‘‘ Elias' remained superior to death,
Enoch by translation declined Hades :” making death and
Hades to be one and the same thing. So he maketh
Elias to pray thus, at the raising of the widow’s son:
ΚΓ Shew’, O Lord, that death is made gentle towards
men, let it learn the evidences of thy humanity; let the
documents of thy goodness come even to Hades.” And
as he there noteth that death! received an overthrow from
Elias: so in another place he noteth that Hades™ received
a like overthrow, by Christ’s raising of the dead. Where-
upon he bringeth in St. Peter, using this speech unto our
Saviour: “ Shall” death make any youthful attempt
against thee, whose voice Hades could not endure? The
other day thou didst call the widow’s son that was dead;
and death fled, not being able to accompany him unto the
grave whom he had overcome: how shall death therefore
lay hold on him, whom it feareth?” and our Saviour him-
self speaking thus unto his disciples: ‘“ I° will arise out of

& Πάντων ἁπλῶς ὁμοῦ φθειρομένων ἔλεεινῶς, καὶ παραπεμπομένων
τῷ ἅδη. Greece. Eucholog. fol. 197.

h EBvoy ἔμενεν ἔξω τῆς τοῦ θανάτου σαγήνης, HXiac τοῖς THE φύσεως
οὐχ ὑπήκουσε νόμοις. Basil. Seleuc. in Jonam, orat. 2. op. pag. 75.

i “HKXiac ἀνωτέρω θανάτου μεμένηκεν, ᾿Ενὼχ μεταθέσει τὸν ἅδην ἐξέ-
«uve. Id. in illud: Ecce ascendimus Hierosolym. pag. 168.

K Δεῖξον ὦ δέσποτα kai θάνατον πρός ἀνθρώπους ἡ μερούμενον, μανθα-
γνέτω τὰ τῆς σῆς φιλανθρωπίας γνωρίσματα, φθανέτω καὶ ἄχρις ἄἅδου τὰ
τῆς σῆς ἀγαθότητος δόγματα. Id. in Eliam, pag. 65.

ι Ὁ κατ᾽ ἀνθρώπων αήτηττος θάνατος, τὴν ἧτταν διὰ τὸν Ἡλίαν
ἐμάνθανε. Ibid.

™ Νεκρὸς ἐξωριγνεῖτο τοῦ goov τὴν ἧτταν. Id. in illud: Ecce ascendi-
mus Hierosolym. pag. 166. ὸ

" Κατὰ σοῦ νεανιεύσεται θάνατος, οὗ φώνην οὐκ ἤνεγκεν HONS; πρώην
ἐκάλεσας τεθνηκότα τὸν τῆς χήρας υἷον, καὶ ὁ θάνατος ἐφυγεν οὐδὲ μέ-
χρι τοῦ τάφου παροδεῦσαι τῷ κεκρατημένῳ δυνάμενος" πῶς οὖν ὃν πεφό-
βηται, δέξεται θάνατος. Ibid. pag. 167.

MADE BY A JESUIT IN IRELAND. 405

the grave, renewing the resurrection: I will teach Hades
that it must expect the resurrection to succeed it. For in
me both death ceaseth, and immortality is planted.” So
saith St. Cyril of Alexandria: ‘‘ Christ? was raised up for
us; for he could not be detained by the gates of Hades,
nor taken at all by the bonds of death.” And therefore
Cyril of Jerusalem having said that our Saviour did de-
scend4 into Hades, doth presently add as an explanation
thereof, “ κατῆλθε γὰρ εἰς τὸν θάνατον. for he did descend
into death.” He “ descended’ into death as ἃ man:”
saith Athanasius. The ‘ divine’ nature,” saith Ruffinus,
meaning the divine person, “ by his flesh descended into
death; not that according to the law of mortal men he
should be detained of death, but that rising again by
himself he might open the gates of death.” ‘* When'
thou didst descend into death, O immortal life,” say the
Grecians in their liturgy, “ thou didst then mortify Hades
or hell, with the brightness of thy divinity.”

And thus, if my memory do not fail me, (for at this pre-
sent I have not the book which I used) is the article ex-
pressed in the Hebrew creed, which is printed with Pot-
ken’s Ethiopian Syllabary", “ mya>x> 1, He descended
into the shadow of death.” Where the Hebrew inter-
preter doth render Hades by ‘‘the shadow of death:

δοχον περιμένειν ἀνάστασιν" ἐν ἐμοὶ yap Kai θάνατος παύεται, Kai ἀθανα-
σία φυτεύεται. Basil. Seleuc. in illud; Ecce ascendimus Hierosolym. pag.
167.

ν ᾽᾿Εγήγερται ὑπὲρ ἡμῶν ὁ Χριστός" οὐ γὰρ γέγονε κάτοχος Taig «δου
πύλαις, οὔτε μὲν εἰς ἅπαν ἠλωτοῖς (leg. ἥλω τοῖς) τοῦ θανάτου δεσμοῖς.
Cyrill. Alexand. Glaphyr. in Genes. lib. 5. op. tom. 1. pag. 148.

4 Cyrill. Hierosol. Cateches. 14. op. pag. 214.

¥ Ὡς ἄνθρωπος εἰς τὸν θάνατον καταβὰς. Athan. de Incarnat. verbi,
contra Gentes.

* Divina natura in mortem per carnem descendit ; non ut lege mortalium
detineretur a morte, sed ut per se resurrecturus januas mortis aperiret. Ruffin.
in exposit. symbol.

t Ὅτε κατῆλθες πρὸς θάνατον, ἡ ζωὴ ἡ ἀθάνατος, τότε THY ἅδην ἐνέ-
κρωσας τῇ ἀστραπῇ τῆς θεότητος. Octoech. Anastasim. Gree. et liturg.
Chrysostom. Latin. a Leone Thusco edit.

4 Syllabar. Asthiopic. quod habetur in quibusdam exemplaribus Psalteril,
edit. Hebraic. Grec, Latin. et Zthiopic. in fol.

406 AN ANSWER TO A CHALLENGE

as the Greek interpreters, in that text (which by the
fathers* is applied to our Saviour’s descent into hell)
Job, chap. 38. ver. 17. do render the shadow of death by
Hades. For where the Hebrew hath “nindx ssyw, The
gates of the shadow of death,” they read, “ Πυλωροὶ δου
ἰδόντες σε ἔπτηξαν, The keepers of the gates of hades seeing
thee, shrunk for fear.” The “ resurrection’ from the dead”
therefore being the end of our Saviour’s suffering, as Kuse-
bius noteth, and so the beginning of his glorifying, the first
degree of his exaltation would thus very aptly answer unto
the last degree of his humiliation; that as his resurrec-
tion is an arising from the dead, so his descending unto
Hades or ad inferos, should be no other thing but “a
going to the dead.” For further confirmation whereof,
let it be considered, that St. Hierome in the vulgar Latin
translation of the Bible, hath ‘‘ ad* inferos deducentur,”
where the Hebrew and Greek read, ‘ to the dead :” and in
like manner*, he hath ad inferos again, where ἘΞ’ Θ᾽ is in
the Hebrew ; which being a word that sometimes signi-
fieth the dead, and sometimes giants, the Septuagint do
join both together and read, ‘ παρὰ τῷ ἅδῃ μετα τῶν γηγε-
νῶν, In Hades with the giants.” So in the Sybilline
verses cited by Lactantius?,

ἵνα φθενομένοισι λαλήσῃ,

‘* That he may speak unto the dead : is in Prosper* trans-
lated, “ Ut inferis loquatur:” and those other verses
touching our Saviour’s resurrection.

x Athanas. orat. 3. contra Arian, tom. 1. pag. 603. serm. in passion. et cruc.
Dom. tom. 2. pag. 100. quest. ad Antioch. tom. 2. pag. 321. Euseb. lib. 5.
Demonstrat. Evangelic. pag. 247. et lib. 10. pag. 502. Cesarius. dialog. 3. pag.
11382. edit. Basil. See before, pag. 311.

Y Ῥέλος δὲ τοῦ πάθους ἡ ἐκ νεκρῶν ἀνάστασις ἦν. Eusebius, Demon-
strat. Evangelic. lib. 10. pag. 493.

2 Ecclesiastes, chap. 9. ver. 3. 2 Proverbs, chap. 2. ver. 18.

> Lactant. institut. lib. 4. cap. 18. ;

MADE BY A JESUIT IN IRELAND. 407

Καὶ! ror ἀπὸ φθιμένων ἀνακύψας εἰς φάος ἥξει

Πρῶτος ἀναστάσεως κλητοῖς ἀρχὴν ὑποδείξας.
“Then coming forth from the dead, &c.” are thus turned
ito Latin in Prosper: ‘“‘'Tune® ab inferis regressus, ad
lucem veniet primus resurrectionis principio revocatis
ostenso. ‘Then returning from hell, he shall come unto
the light, first shewing the beginning of the resurrection
unto those whom he shall call back from thence;” for
“ Christf returning back a conqueror from Hades unto
life,” as Basil of Seleucia writeth, ‘ the dead were taught
the reviving again unto life.” His “ rising? from the
dead, was the loosing of us from Hades:” saith Gregory
Nazianzen. ‘ He" was raised from Hades (or from the
dead,) and raised me being dead with him:” saith Necta-
rius, his successor in the see of Constantinople. There-
fore is he called ‘“ Phe’ first begotten of the dead, because
he was the first that rose from Hades, as we also shall rise
at his second coming :” saith the author of the treatise of
Definitions, among the works of Athanasius.

To lay down all the places of the fathers, wherein our
Lord’s ‘“ rising again from the dead,” is termed his
“rising again from Hades, inferi or hell,” would be a
needless labour; for this we need go no further than to the
canon of the Mass itself, where in the prayer that follow-
eth next after the consecration, there being a commemo-
ration made of ““ Christ’s passion, resurrection, and as-
cension ;” the second is set out by the title “ ab inferis
resurrectionis,” of the ‘ resurrection from hell.” For as
the liturgies" of the eastern churches do here make men-
tion, ““ τῆς ἐκ νεκρῶν ἀναστάσεως, of the resurrection from

“ Lactant. instit. lib. 4. cap. 19. © Prosp. de prom. et pred. part. 3. cap. 29.
fhe ee se Mes ENGI ee nity eT ih ; ro ne nor
Av ἧς (σαρκὸς) οἱ νεκροὶ τὴν εἰς βίον ἀναβίωσιν ἐδιδάχθησαν, Ov ἧς
ἐξ δου νικηφόρος πρὸς ζωὴν ἀνελήλυθε. Basil. Seleuc. in Jonam, orat. 2.
cy = iy vous , ‘ : -

& ἡ δὲ (leg. δ᾽ ἐκ) νεκρῶν ἔγερσις, ἐξ ἅδου λύσις. Gregor. Nazian. in De-
finitionib. lambic. 15. op. tom. 2. pag. 201.

h Excitatus est ab inferis, meque mortuum simul excitavit. Nectar. orat.
in Theodor. martyr. a Perionio conyers.

1 Πρωτότοκος γενόμενος ἐκ τῶν νεκρῶν" διότι ἀνέστη πρῶτος ἐκ τοῦ
δου, καθὼς καὶ ἡμεῖς μέλλομεν ἀνίστασθαι ἐν τῇ δευτέρᾳ παρουσίᾳ."
Tract. de Definit. oper. Athanas. tom. 2. pag. 249.

k Liturg. Jacobi, Marci, Clementis, Basilii, et Gregorii Theologi.

408 AN ANSWER TO A CHALLENGE

the dead ;’ so those of the west! retain that other title of
the resurrection ab inferis, that is, τῆς ἐκ τοῦ adou ἐγέρ-
σεως, (as it is in the liturgy that goeth under the name of
St. Peter) or τῆς ἐκ τοῦ ἅδου ἀναστάσεως, as it 15 in the
Gregorian office, translated into Greek by Codinus. If
then the “resurrection from the dead” be the same with
the ““ resurrection from Hades, inferi or hell:”’ why may
not the ““ going unto Hades, inferi or hell,” be interpreted
by the same reason, to be the “ going unto the dead 2”
whereby no more is understood, than what is intimated in
that phrase which the Latins use of one that hath left this
world; Abiit ad plures: or in that of the Hebrews, so
frequent in the word of God: he ‘‘ went™ or was gathered
unto his people, he went or was gathered unto his fa-
thers ;” which being applied unto a whole generation”,
as well as in other places unto particular persons, must of
necessity denote the common condition of men departed
out of this life.

Now, although death and Hades, dying and going to
the dead, be of near affinity one with the other, yet be
they not the same thing properly, but the one a conse-
quent of the other, as it appeareth plainly by the vision®,
where Hades is directly brought in as a follower of death.
Death? itself, as wise men do define it, ‘ is nothing else
but the separation of the soul from the body;” which is
done in an instant: but Hades is the continuation of the
body and soul in this state of separation, which lasteth all
that space of time which is betwixt the day of death and
the day of the resurrection. For as the state of “ life® is

' Ambros. de Sacrament. lib. 4. cap. 6. offic. Ambrosian. tom. 1. liturgic.
Pamelii, pag. 302. sacramentar. Gregorian. tom. 2. pag. 181.

™ Genes. chap. 25. ver. 8. compared with chap. 15. ver. 15. Numb. ehap. 20.
ver. 24. and chap. 27. ver. 13. &c.

n Judges, chap. 2. ver. 19. © Revel. chap. 6. ver. 8.

P Mortem nihil aliud esse definiunt sapientes, nisi separationem anime a
corpore. Origen. tractat. 35. in Matth. cap. 27. Vid. Tertullian. de anima,
cap. 27. et 51. et Aug. de Civit. Dei, lib. 13. cap. 6.

« Τῆς ζωῆς ἡμὼν δύο πέρασιν ἑκατέρωθεν διειλημμένης, TO κατὰ τὴν
ἀρχὴν φημὶ, καὶ τὸ τέλος. Gregor. Nyssen. orat. Catechetic. cap. 57. op. tom.
5. pag. 86.

MADE BY A JESUIT IN IRELAND, 409

comprehended betwixt two extremes, to wit, the begin-
ning thereof and the ending;” and there be “ two" mo-
tions in nature answerable thereunto, the one whereby
the soul concurreth to the body,” which we call’ genera-
tion, ‘‘ the other whereby the body is severed from the
soul,” which we call death; so the state of death, in like
manner, is contained betwixt two bounds, the beginning,
which is the very same with the ending of the other; and
the last end, the motion whereunto is called the resurrec-
tion, whereby the body and soul formerly separated are
joined together again. Thus there be three terms here,
as it were in a kind of a continued proportion, the mid-
dlemost whereof hath relation to either of the extremes,
and by the motion to the first a man may be said to be
natus, to the second denatus, to the third renatus. The
first and the third have a like opposition unto the middle,
and therefore are like betwixt themselves; the one being
a generation, the other a regeneration. For that our
Lord doth call ““ thet last resurrection the regeneration.”
St. Augustine" supposeth that no man doubteth. Neither
would our Lord himself have been stiled “ 6° πρωτότοκος
ἐκ τῶν νεκρῶν, the first born from the dead,” unless the
resurrection were accounted to be a kind of a new nati-
vity, whereof he himself was in the first place to be made
partaker, ‘‘ that” among all or in all things he might have
the preeminence ;” the rest of ‘ thes sons of God being
to be children of the resurrection” also, but in their due
time, and in the order of Post-nati.

The middle distance betwixt the first and second term,
that is to say, the space of life which we lead in this world

¥ Τὸν δὲ Θεὸν φαμὲν ἐν ἑκατέρᾳ γεγενῆθαι TH τῆς φύσεως ἡμῶν κινήσει,
Ov ἧς ἥτε ψυχὴ πρὸς τὸ σῶμα συντρέχει, TO τε σῶμα τῆς ψυχῆς διακρί-
νεται. Gregor. Nyssen. orat. Catechetic. cap. 16. op. tom. 3. pag. 72.

5 Ἧ πρώτη κίνησις, ἣν γένεσιν ὀνομάζομεν. hid.

t Matth. chap. 19. ver. 28.

“ Regenerationem quippe hoc loco, ambigente nullo, novissimam resurrectio-
nem vocat. Aug. contra duas epist. Pelagian. lib. 3. cap. 3.

ν Revel. chap. 1. ver. 5.

Ὑ Ὅς ἐστιν ἀρχὴ, πρωτότοκος ἐκ τῶν νεκρῶν" ἵνα γένηται ἐν πᾶσιν ad-
τὸς πρωτεύων. Coloss. cap. 1, ver. 18,

* Luke, chap. 20, ver, 30,

ALO AN ANSWER TO A-CHALLENGE

betwixt the time of our birth and the time of our death,
is opposite to the distance that is betwixt the second and
third term, that is to say, the state of death under which
man lieth from the time of his departure out of this life
unto the time of his resurrection: and see what difference
there is betwixt our birth, and the life which we spend
here after we are born, the same difference is there be-
twixt death and Hades in that other state of our dissolu-
tion. That which properly we call death, which is the
parting asunder of the soul and the body, standeth as a
middle term betwixt the state of life and the state of
death, being nothing else but the ending of the one, and
the beginning of the other: and as it were a common
mear between lands, or a communis terminus in a geome-
trical magnitude, dividing part from part, but being itself
a part of neither, and yet belonging equally unto either.
Which gave occasion to the question moved by Taurus
the philosopher: “ When’ a dying man might be said to
die, when he was now dead, or while he was yet living?”
Whereunto Gellius returneth an answer out of Plato:
that” his dying was to be attributed neither to the time of
his life nor of his death, because repugnances would arise
either of those ways, but to the time which was in the
confine betwixt both: which Plato calleth 76* ἐξαίφνης, a
moment or an instant, and denieth to be properly any
part of time at all, Therefore death doth his part im an
instant, as hath been said, but Hades continueth that work
of his, and holdeth the dead as it were under conquest,
until the time of the resurrection, wherein” shall be brought
to pass the saying that is written: ‘‘ O death, where is
thy sting? O Hades, where is thy victory? ”For “ these*

Y Quando moriens moreretur ; cum jam in morte esset, an tum etiam cum in
vita foret. Taur.

z Plato neque vite id tempus, neque morti dedit (vidit quippe utrumque
esse pugnans) sed tempori in confinio. A. Gell. Noct. Attic. lib. ὁ. cap. 13.

a Td γὰρ ἐξαίφνης τοιοὀτῦν τι ἔοικε σημαίνειν, ὡς ἐξ ἐκείνου μεταβάλ-
λον εἰς ἕτερον. (al. ἑκάτερον.) Plato in Parmenide, op. tom, 3. pag. 156.

b 1 Cor. chap. 15. ver. 54, 55.

© Hee juste dicentur tunc, quando mortalis hae et corruptibilis caro (circa
quam et mors est, que et quodam dominio mortis pressa est) in vitam conscen-

MADE BY A JESUIT IN IRELAND. 411

things shall rightly be spoken then,” saith Irenzus,
‘‘ when this mortal and corruptible flesh (about which death
is, and which is holden down by a certain dominion of
death) rising up unto life shall put on incorruption and
immortality ; for then shall death be truly overcome, when
the flesh that is holden by it, shall come forth out of the
dominion thereof.” Death then, as it importeth the sepa-
ration of the soul from the body (which is the proper ac-
ception of it) is a thing distinguishable from Hades, as
an antecedent from his consequent: but as it is taken for
the whole state of death, and the domination which it
hath over the dead (τῶν νεκρῶν δεσποτείαν, Basilius Se-
leuciensis calleth it, in his oration upon Elias) it is the
self same thing that Hades is, and in that respect, as we
have seen, the words are sometimes indifferently put, the
one for the other.

As therefore our Saviour, that we may apply this now
unto him, after he was fastened and lifted up on the
cross, if he had come down from thence (as‘ the standers
by in mocking wise did wish him to do) might be truly
said to have been crucified, but not to have died: so
when he gave up the ghost, and laid down his life, if he
had presently taken it up again, he might truly be said
to have died, but not to have gone to the dead, or to have
been in Hades. His remaining under the power of death
until the third day, made this good. ‘“ Whom God did
raise up, loosing the sorrows of death, forasmuch* as it
was not possible that he should be holden of it:” saith
St. Peter; and ‘“ Christ being raised from the dead, dieth
now no more, death’ hath no more dominion over him :”
saith St. Paul, implying thereby, that during the space of
time that passed betwixt his death and his resurrection,
he was holden by death, and death had some kind of do-

dens, induerit incorruptalem et immortalitatem. Tunc enim vere erit victa
mors, quando ea quz continetur ab ea caro, exierit de dominio ejus, Irene. lib.
5. cap. 13.

4 Matth. chap. 27. ver. 40, 41, 42.

£ Θάνατος αὐτοῦ οὐκ ἔτι κυριεύει, Rom. cap. 6. yer. 9.

412 AN ANSWER TO A CHALLENGE

mination over him. And therefore Athanasius (or whoever
else was author of that writing to Liberius the Roman
bishop) having reference unto the former text, affirmeth
that ““ he% raised up that buried body of his, and pre-
sented it to his Father, having freed it from death, of
which it was holden.” And Maximus (or he that collected
the dialogues against the Marcionites, under the name of
Origen, out of him) expounding the other text: “ Over™
whom then had death dominion?” saith he. ‘ For the
saying that it hath no more dominion, sheweth that before
it had dominion” over him. Not that death could have
any dominion over the! Lord of Life, further than he
himself was pleased to give way unto it: but as when
death did at the first seize upon him, ‘‘ his* life indeed was
taken from the earth,” yet “ none! could take it from
him, but he laid it down of himself;” so his continuing to
be death’s prisoner for a time, was a voluntary commit-
ment only, unto which he freely yielded himself for our
sakes, not any yoke of miserable necessity that death was
able to impose upon him. For ““ he™ had power to lay
down his life, and he had power to take it again:” yet
would he not take it again, before he had first, not laid
himself down only upon death’s bed, but slept also upon
it; that arising afterward from thence, he might become
“the” first fruits of them that slept.” In which respect,
the fathers® apply unto him that text of the Psalm, “ P

& ’Eyeipac ἐκεῖνο τὸ ταφὲν, προσήνεγκε τῷ πατρὶ, ἐλευθερώσας οὗ ἐκρα-
retro θανάτου. Athanas. rescript. ad Liberium, op. tom. 2. pag. 665.

h Τίνος οὖν ἐκυρίευσεν ὁ θάνατος ; τὸ yap εἰπεῖν οὐκέτι κυριεύει, ἔδειξεν
ὅτι πρότερον ἐκυρίευσεν. Orig. Dialog. 3.

i Acts, chap. 8. ver. 15. k Jhbid. chap. 8. ver. 33.

! John, chap. 10. ver. 18. m Thid.

ἢ 1 Cor. chap. 15. ver. 20.

© Cyprian. testimon. advers. Judzos, lib. 2. sec. 24. Lactant. Institut. lib. 4.
cap. 19. Ruffin. in exposit. symbol. Augustin. de civit, Dei, lib. 17. cap. 18. Cy-
rillus : cujus in hune locum (in catena MS. Nicete Serronii) verba sunt ista.
᾿Εκοιμήθη μὲν γὰρ ἐπὶ τοῦ σταυροῦ, TO πνεῦμα τῷ πατέρι παραθέμενος,
καὶ ὕπνωσεν ὕπνον τριήμερον ἐν τῷ τάφῳ κατατεθείς" ἀνέστη δὲ τοῦ πα-
τέρος αὐτὸν ἐκ τῶν πυλῶν τοῦ θανάτου ὑψώσαντος.

Ρ Psalm 3. ver. 5.

MADE BY A JESUIT IN IRELAND. ALS

laid me down and slept, I awaked, for the Lord sustained
me.” And Lactantius that verse of Sibyll,

Kai θανάτου μοῖραν τελέσει τρίτον ἦμαρ ὑπνῶσας,

The term of death he shall finish,
when he hath slept unto the third day.

His dying, or his burying at the farthest, is that which
here is answerable unto his lying down: but his ταφὴ
τριήμερος OY τριημερόνυκτος, (as Dionysius’ calleth it) his
three days’ burial, and his continuing for that time in the
state of death, is that which answereth unto his sleeping"
or being in Hades. And therefore the fathers of the
fourth council of Toledo, declaring how in baptism “ the*
death and resurrection of Christ is signified,” do both
affirm, that ‘‘ the dipping in the water is as it were a de-
scension into hell, and the rising out of the water again, a
resurrection;” and add likewise out of Gregory, with
whom many other doctors' do herein agree, that" the
three-fold dipping is used to signify the three days’ burial.
Which differeth as much from the simple burial, or put-
ing into the earth, as μετοικισμὸς doth from μετοικία, the
transportation or leading into captivity from the detaining
in bondage, the committing of one to prison from the
holding of him there, and the sowing of the seed from the
remaining of it in ground.

4 Dionys. ecclesiast. hierarch. cap. 2.

vr Τὸ δὲ, ὑπνώσω, τῆς κατακλίσεως ἐπίτασις ἐστὶν. Euthym. in Psalm.
4. ver. 9.

s Et ne forte cuiquam sit dubium hujus simpli mysterium sacramenti; videat
in eo mortem et resurrectionem Christi significari. Nam in aquis mersio, quasi
in infernum descensio est ; et rursus ab aquis emersio resurrectio est. Concil.
Toletan. IV. cap. 5. (al. 6.)

τ Dionys. eccles. hierar. cap. 2. Cyrill. vel Johan. Hierosolymitan. cateches. 2.
Mystagogic. Petrus Chrysologus, serm. 113. Leo I. epist. 4. cap. ὃ. Paschasius
de Spiritu S. lib. 2. cap. 5. Joh. Damascen. orthodox. fid. lib. 4. cap. 10. Ger-
manus in rer, ecclesiast. theoria. Walafrid. Strab. de reb. ecclesiastic. cap. 26.
Theophylact. in Johan, cap. 3.

u Nos autem quod tertio mergimus, triduane sepulture sacramenta signamus :
ut dum tertio infans ab aquis educitur, resurrectio triduani temporis exprimatur.
Concil. Toletan, ex Gregorio, lib, 1, registri, epist. 41.

414 AN ANSWER TO A CHALLENGE

And thus have I unfolded at large the general accep-
tions of the word Hades and inferi, and for the ecclesi-
astical use of the word hell answering thereunto: which
being severally applied to the point of our Saviour’s de-
scent, made up these three propositions that by the
universal consent of Christians are acknowledged to be of
undoubted verity. ‘‘ His dead body, “though free from
corruption, yet did descend into the place of corruption,”
as other bodies do. His soul, being separated from his
body, ““ departed hence into the other world,” as all other
men’s souls in that case use to do. ‘ He went unto the
dead, and remained for a time in the state of death,” as
other dead men do. There remaineth now the vulgar
acception of the word hell, whereby it is taken for the
place of torment prepared for the devil and his angels:
and touching this also, all Christians do agree thus far,
that Christ did descend thither at least wise in a virtual
manner: as “ God is said to descend, when he doth any
thing upon earth, which being wonderfully done beyond
the usual course of nature may in some sort shew his
presence,” or when he otherwise ‘“ vouchsafeth* to have
care of human frailty.” Thus when “ Christ’s’ flesh was
in the tomb, his power did work from heaven:” saith
St. Ambrose. Which agreeth with that which was before
cited out of the Armenian’s confession: ‘ According’ to
his body which was dead, he descended into the grave;
but according to his pivrniry, which did live, he over-
came hell in the mean time;” and with that which was
cited out of Philo Carpathius, upon Cantic. chap. 5. ver.
2. “T sleep, but my heart waketh: in* the grave spoiling
hell;” for which, in the Latin collections that go under

W Descendere dicitur, cum aliquid facit in terra, quod preter usitatum nature
cursum mirabiliter factum presentiam quodam modo ejus ostendat. Augustin.
de civit. Dei, lib. 16. cap. 5.

x Descendere dicitur Deus; quando curam humane fragilitatis habere digna-
tur. Aug. serm. 70. de tempore.

y Erat caro ejusin monumento ; sed virtus ejus operabature ccelo, Ambros.
de incarnat. cap. 5.

z Supra, pag. 356. ἃ Supra, pag. 351,

MADE BY A JESUIT IN IRELAND. 415

his name, we read thus: “ I® sleep, to wit on the cross,
and my heart waketh: when my pivinity spoiled hell,
and brought rich spoils from the triumph of everlasting
death overcome, and the devil's power overthrown.” ‘The
author of the imperfect work upon Matthew, attributeth
this to the Divinity, not clothed with any part of the
humanity, but naked as he speaketh. Seeing the devils
** feared® him,” saith he, ‘* while he was in the body,
saying, What have we to do with thee, Jesus the son of
the high God? art thou come to torment us before our
time? how shall they be able to endure his NAKED DIvI-
nity descending against them? Behold after three days
of his death he shall return from hell, as a conqueror
from the war.”

This conquest others do attribute to his cross, others to
his death, others to his burial, others to the real descent
of his soul into the place of the damned, others to his
resurrection: and extend the effect thereof not only to
the delivery of the fathers of the old Testament, but also
to the freeing of our souls from hell. From whence how
men may be said to have been delivered, who never were
there, St. Augustine declareth by these similitudes :
‘Thou! sayest rightly to the physician, ‘Thou hast freed
me from this sickness, not in which thou wast, but in
which thou wast like to be. Some body else having a
troublesome business, was to be cast into prison: there

b Ego dormio, in cruce scilicet, et cor meum vigilat: cum divinitas Tartara
spoliavit, et opima spolia retulit de triumpho superate mortis eterne, atque
dejecte diabolice potestatis. Philo Carpath. in Cantic. cap. 5.

© Quem in corpore constitutum timuerunt, dicentes ; Quid nobis et tibi, Jesu
fili Dei excelsi? venisti ante tempus torquere nos ? quomodo nudam ipsam di-
vinitatem contra se descendentem poterunt sustinere ? Ecce post tres dies mor-
tis suze revertetur ab inferis, quasi victor de bello. Op. imperf. in Matth. homil.
35. tom. 2. Chrysost, ed. Lat.

4 Recte dicis medico, Liberasti me ab egritudine ; non in qua jam eras, sed
in qua futurus eras. Nescio quis habens causam molestam, mittendus erat in
carcerem: venit alius, defendit eum. Gratias agens, quid dicit? Emisti animam
meam de carcere. Suspendendus erat debitor : solutum est pro eo ; liberatus di-
citur de suspendio. In his omnibus non erant ; sed quia talibus meritis ageban-
tur, ut, nisi subventum esset, ibi essent; inde se recte dicunt liberari, quo per
liberatotes suos non sunt perduci, Augustin, in Psalm, 89.

416 AN ANSWER TO A CHALLENGE

cometh another, and defendeth him. What saith he, when
he giveth thanks? Thou hast delivered me from pri-
son. A debtor was in danger to be hanged, the debt
is paid for him, he is said to be freed from hanging. In
all these things they were not: but because such were
their deserts, that unless they had been holpen, there
they would have been; they say rightly that they were
freed thence, whither by those that freed them they were
not suffered to be brought.” That Christ destroyed the
power of hell, ““ spoiled® principalities and powers, and
made a show of them openly, triumphing over them :” is
acknowledged by all Christians. Neither is there any
who will refuse to subscribe unto that which Proclus de-
livered in his sermon before Nestorius, then bishop of
Constantinople (inserted into the acts of the council of
Ephesus :) ‘‘ He‘ was shut up in the grave, who stretched
out the heavens like a skin: he was reckoned among the
dead, and spoiled hell;” and that which St. Cyril and the
synod of Alexandria wrote unto the same Nestorius, con-
cerning the confession of their faith: (approved not only
by the third general council held at Ephesus, but also by
the fourth at Chalcedon, and the fifth' at Constantinople):
“Tok the end that by his unspeakable power treading
down death in his own as the first and principal flesh, he
might become the first born from the dead, and the first
fruits of those that slept; and that he might make a way
to man’s nature for the turning back again unto incorrup-
tion: by the grace of God he tasted death for all men,
and revived the third day, spoiling hell.” All, I say, do

¢ Ephes. chap. 2. ver. 15.

f "Ey τάφῳ κατεκλείετο, καὶ τὸν οὐρανὸν ἐξέτεινεν ὡσεὶ δέῤῥιν" ἐν VEK-
ροῖς ἐλογίζετο καὶ τὸν ἅδην ἐσκύλευεν. Procli Cyziceni episc. homil. de nati-
vit. Domin. in act. concil. Ephes. part. 1. cap. 1. edit. Rom.

§ Act. concil. Ephes. part. 1. cap. 26. edit. Rom.

4 Concil. Chalced. act. 5.

i Quint. synod. Constantinop. collat. 6.

k"Tya γὰρ ἀῤῥήτῳ δυνάμει πατήσας τὸν θάνατον, ὡς ἔν γε δὴ πρώτῃ
τῇ ἰδίᾳ. σαρκὶ, γένηται πρωτότοκος ἐκ νεκρῶν, καὶ ἀπαρχὴ τῶν κεκοιμημέ-
νων" ὁδοποιήσῃ τε τῇ τοῦ ἀνθρώπου φύσει τὴν εἰς ἀφθαρσίαν ἀνάδρομαν,
χάριτι θεοῦ ὑπὲρ παντὸς ἐγεύσατο θάνατον, τριήμερος δὲ ἀνεβίω σκυλεύ-
σας τὸν ἅδην. Synod, Alexandrin. epist. ad Nestor.

MADE BY A JESUIT IN IRELAND. 417

agree, that Christ spoiled, or (as they were wont to speak)
harrowed hell: whether you take hell for that which
keepeth the soul separated from the body, or that which
separateth soul and body both from the blessed presence
of him who is our true life; the one whereof our Saviour
hath conquered by bringing in the resurrection of the
body, the other he hath abolished by procuring for us
life everlasting.

Touching the manner and the means, whereby hell was
thus spoiled, is all the disagreement. The manner; whe-
ther our Lord did deliver his people from hell by way of
prevention, in saving them from coming thither: or by
way of subvention, in helping those out whom at the time
of his death he found there. ‘The means; whether this
were done by his divinity or his humanity, or both; whe-
ther by the virtue of his sufferings, death, burial, and
resurrection, or by the real descending of his soul into the
place wherein men’s souls were kept imprisoned. ‘That
he descended not into the hell of the damned by the es-
sence of his soul or locally, but virtually only by extending
the effect of his power thither, is the common doctrine of
Thomas Aquinas‘, and the rest of the school. Cardinal
Bellarmine at first held it to be probable™, that Christ’s
soul did descend thither, not only by his effects but by
-his real presence also: but afterwards ‘‘ having” consi-
dered better of the matter, he resolved that the opinion
of Thomas and the other schoolmen was to be followed.”
The same is the judgment of Suarez?: who concerning
this whole article of Christ’s descent into hell, doth thus
deliver his mind: “ If? by an article of faith we under-

1 Thom. in Sum. part. 3. quest. 52. art. 2.

™ Bellarm. lib. 4. de Christo, cap. 16.

" Re melius considerata, sequendam esse existimo sententiam 5. Thome,
quze est aliorum scholasticorum in 3. sent. dist. 22. Id. in Recognitione ope-
rum.

P Si nomine articuli intelligamus veritatem, quam omnes fideles explicite
scire ac credere teneantur: sic non existimo necessarium hunc computare inter
articulos fidei. Quia non est res admodum necessaria singulis hominibus: et
quia ob hance fortasse causam in symbolo Niceno omittitur ; cujus symboli cog -

VOL, Ill. EE

418 AN ANSWER TO A CHALLENGE

stand a truth, which all the faithful are bound explicitly
to know and believe: so I do not think it necessary to
reckon this among the articles of faith. Because it is not
a matter altogether so necessary for all men, and because
that for this reason peradventure it is omitted in the
Nicene creed ; the knowledge of which creed seemeth to
be sufficient for fulfilling the precept of faith. Lastly,
for this cause peradventure Augustin and other of the
fathers expounding the creed, do not unfold this mys-
tery unto the people.” And to speak the truth, it isa
matter above the reach of the common people to enter
into the discussion of the full meaning of this point of
the descension into hell: the determination whereof de-
pendeth upon the knowledge of the learned tongues, and
other sciences that come not within the compass of their
understanding ; some experiment whereof they may ob-
serve in this, that whereas in the other questions here
handled, they might find themselves able in some reason-
able sort to follow me; here they leave me, I doubt,
and let me walk without their company.

It having here likewise been further manifested, what
different opinions have been entertained by the ancient
doctors of the Church concerning the determinate place
wherein our Saviour’s soul did remain during the time of
the separation οὔ it from his body: I leave it to be consi-
dered by the learned, whether any such controverted
matter may fitly be brought in to expound the “ Rule of
faith” by, which being ‘“‘ common both to the great and
the small ones in the Church,” must contain such verities
only as are generally agreed upon by the common consent
of all true Christians; and if the words of the article of
Christ’s going to Hades or hell, may well bear such a
general meaning as this, that he went to the dead, and

nitio videtur esse sufficiens ad preeceptum fidei implendum. Denique propterea
forte Augustinus et alii patres in principio citati exponentes symbclum, non ex-
plicant populo hoc mysterium. Suarez, tom. 2. in 3. part. Thom. disput. 43.
sec. 2.

4 Regulam fidei pusillis magnisque communem in Ecclesia perseveranter te-
nent. Augustin, epist. 187, ad Dardanum.

MADE BY A JESUIT IN IRELAND. 419

continued in the state of death until the ‘time of his resur-
rection: it would be thought upon, whether such a truth
as this, which findeth universal acceptance among all
Christians may not safely pass for an article of our creed ;
and the particular limitation of the place unto which our
Saviour’s soul went (whether to the place of bliss, or to
the place of torment, or to both) be left, as a number of
other theological points are, unto further disputation. In
the articles of our faith common agreement must be re-
quired, which we are sure is more likely to be found in
the general, than in the particular. And this is the only
reason which moved me to enlarge myself so much in the
declaration of the general acceptions of the word Hades,
and the application of them to our Saviour’s descent
spoken of in the creed. Wherein if the zeal which I bear
to the peace of the Church, and the settlement of unity
among brethren hath carried me too far, I entreat the
reader to pardon me: and so ceasing to be further trou-
blesome unto him in the prosecution of this intricate argu-
ment, I pass to the next question.

ἘΠΕ

420 AN ANSWER TO A CHALLENGE

OF
PRAYER

TOS ΝΞ

Tat one question of St. Paul, “ How? shall they call
upon him, in whom they have not believed?” among such
as lust not to be contentious, will quickly put an end unto
this question. For if none can be invocated but such as
must be believed in, and none must be believed in but
God alone, every one may easily discern, what conclusion
will follow thereupon. Again, all Christians have been
taught, that no part of divine worship is to be communi-
cated unto any creature. For it is written: “ Thou? shalt
worship the Lord thy God, and him only shalt thou
serve.” But prayer is such a principal part of this service,
that it is usually® put for the whole: and the public place
of God’s worship, hath from hence given it the denomi-
nation of ‘* The“ house of prayer.” Furthermore, he that
heareth our prayers, must be able to search the secrets of
our hearts, and discern the inward disposition of our souls.
For the pouring out of good words, and the offering up
of external sighs and tears, are but the carcass only of a

* Rom. chap. 10. ver. 14. b Matt. chap. 4. ver. 10.
© Jerem. cap, 10. ver.25. Joel. cap. 2. ver.32. Act. cap. 9. ver. 14. 1 Co-

rinth. cap. 1. ver. 2. Sic apud Optatum, lib. 3. contr. Donatist.
Christus et Idola rogarentur.

unum Deum rogamus.
“ὁ Tsaiah, chap. 56, ver. 7. Matth. chap. 21. ver. 13.

Ut negaretur
Item: Testamentum divinum legimus pariter ;

MADE BY A JESUIT IN IRELAND. 421

true prayer; the life thereof consisteth in the pouring® out
of the very soul itself, and the sending up of those secret
groans‘ of the spirit which cannot be uttered. But ‘‘ He*
that searcheth the hearts,” and only he, ‘‘ knoweth what
is the mind of the spirit:” he ‘ heareth™ in heaven his
dwelling place, and giveth to every man according to his
ways, whose heart he knoweth, for he even he ΟΝ ΤΥ knoweth
the hearts of all the children of men:” as Solomon teach-
eth us in the prayer which he made at the dedication of
the temple, whereunte we may add that golden sentence
of his father David for a conclusion: “ Οἱ thou that hear-
est prayer, unto thee shall all flesh come.”

If it be further here objected by us, that we find nei-
ther precept nor example of any of the fathers of the old
Testament, whereby this kind of praying to the souls of
the saints departed may be warranted: cardinal Bellar-
mine will give us a reason for it; ““ fors therefore,” saith
he, “ the spirits of the patriarchs, and the prophets be-
fore the coming of Christ were neither so worshipped nor
invocated, as we do now worship and invocate the apostles
and martyrs, because that they were detained as yet shut
up in the prisons of hell.” But if this reason of his be
grounded upon a false foundation, as we have already
shewed it to be, and the contrary supposition be most
true, that the spirits of the patriarchs and prophets were
not thus shut up in the prisons of hell: then have we four
thousand years’ prescription left unto us, to oppose against
this innovation. We go further yet, and urge against
them, that in the New Testament itself we can descry no
footsteps of this new kind of invocation, more than we did
in the Scriptures of the Old Testament. For this, Sal-
meron doth tell us, that ““ the! Scriptures which were made

e Psalm. chap. 62. ver. 8. 1 Sam. chap. 1. ver. 13. 15.

f Rom. chap. 8. ver. 26. Β Ibid. ver. 27.

h 1 Kings, chap. 8. ver. 39. 2 Chron. chap. 6. ver. 30.

1 Psalm 65. ver. 2.

k Nam idcirco ante Christi adyentum non ita colebantur, neque invocabantur
spiritus patriarcharum et prophetarum, quemadmodum nunc apostolos et marty-
res colimus et inyocamus: quod illi adhue inferni carceribus clausi decinebantur.
Bellar. fin. praefat. in controvers. de ecclesia triumphante, in Ord. disputat.

1! Quia scripturas conditas et publicatas in primitiva Ecclesia oportebat Chris-

492 AN ANSWER TO A CHALLENGE

and published in the primitive Church ought to found
and explain Christ, who by the tacit suggestion of the
Spirit did bring the saints with him: and that it would
have been a hard matter to enjoin this to the Jews; and
to the Gentiles an occasion would be given thereby to
think, that many gods were put upon them instead of the
multitude of the gods whom they had forsaken.” So this
new worship, you see, fetcheth his original neither from the
Scriptures of the Old nor of the New Testament : but from
I know not what tacit suggestion, which smelt so strongly
of idolatry, that at first it was not safe to acquaint either
the Jews or the Gentiles therewith. But if any such
sweet tradition as this were at first delivered unto the
Church by Christ and his apostles, we demand further,
how it should come to pass, that for the space of three
hundred and sixty years together after the birth of our
Saviour, we can find mention no where of any such thing?
For howsoever our challenger giveth it out, ‘* that prayer
to saints was of great account” amongst the fathers of the
primitive Church, for the first four hundred years after
Christ ; yet for nine parts of that time, I dare be bold to
say, that he is not able to produce as much as one true
testimony out of any father, whereby it may appear, that
any account at all was made of it; and for the tithe too,
he shall find perhaps before we have done, that he is not
like to carry it away so clearly as he weeneth.

Whether those blessed spirits pray for us, is not the
question here: but whether we are to pray unto them.
That God only is to be prayed unto, is the doctrine that
was once delivered unto the saints, for which we so ear-
nestly contend: the saints praying for us doth no way
cross this (for to whom should the saints pray but to the
King™ of saints?) their being prayed unto, is the only
stumbling block that lieth in this way. And therefore in

tum fundare, et explicare, qui per tacitam suggestionem spiritus sanctos secum
adducebat: et durum esset id Judzis precipere, et occasio daretur Gentibus pu-
tandi sibi exhibitos multos Deos pro multitudine Deorum quos relinquebant.
Alphons. Salmer. in 1 Timoth, cap. 2. disput. 8.

m Rev. chap. 15. ver. 3.

oO
MADE BY A JESUIT IN IRELAND. 425

those first times, the former of these was admitted by
some, as a matter of probability: but the latter no way
yielded unto, as being derogatory to the privilege of the
Deity. Origen may be a witness of both: who touching
the former, writeth in this sort: ““ Γ᾿ do think thus, that
all those fathers who are departed this life before us, do
fight with us and assist us with their prayers: for so have
I heard one of the elder masters saying ;” and in another
place: ““ Moreover’, if the saints, that have left the body
and be with Christ, do any thing and labour for us, in like
manner as the angels do who are employed in the ministry
of our salvation: let this also remain among the hidden
things of God, and the mysteries that are not to be com-
mitted unto writing.” But because he thought that the
angels and saints prayed for us: did he therefore hold it
needful that we should direct our prayers unto them?
Hear, I pray you, his own answer, in his eighth book
against Celsus the philosopher: “‘ We? must endeavour
to please God alone, who is above all things, and labour
to have him propitious unto us, procuring his good will
with godliness and all kind of virtue. And if Celsus will
yet have us to procure the good will of any others, after
him that is God over all, let him consider, that as when

= Ego sic arbitror, quod omnes illi qui dormierunt ante nos patres, pugnent
nobiscum et adjuvent nos orationibus suis. Ita namque etiam quendam de se-
nioribus magistris audivi dicentem. Origen. in Josue. homil. 16,

° Jam vero si etiam extra corpus positi sancti, qui cum Christo sunt, agunt
aliquid, et laborant pro nobis ad similitudinem angelorum qui salutis nostrz
ministeria procurant, &c. habeatur hoc quoque inter occulta Dei, nec chartis
committenda mysteria. Id. lib. 2. in epist. ad Roman. cap. 2.

P “Eva οὖν τὸν ἐπὶ πᾶσι θεὸν ἡμῖν ἐξευμενιστέον, καὶ τοῦτον ἵλεω ἔχειν
ἑυκτέον, ἐξευμενιζόμενον εὐσεβείᾳ καὶ πάσῃ ἀρετῇ; εἰ δὲ καὶ ἄλλους τινὰς
βούλεται μετὰ τὸν ἐπὶ πάσιν ἐξευμενίζεσθαι θεὸν" κατανοησάτω, ὕτι ὥσπερ
τῷ κινουμένω σώματι ἀκολουθεῖ ἡ τῆς σκιᾶς αὐτοῦ κίνησις' τὸν αὐτὸν
τρόπον τῷ ἐξευμενίζεσθαι τὸν ἐπὶ πᾶσι θεὸν ἕπεται εὐμενεῖς ἔχειν τοὺς
ἐκείνου πάντας φίλους ἀγγέλους, καὶ ψυχὰς καὶ πνεύματα συναίσθονται
γὰρ τῶν ἀξίων τοῦ παρὰ τοῦ θεοῦ εὐμενίσμοῦ" καὶ οὐ μόνον καὶ αὐτοὶ
εὐμενεῖς τοῖς ἀξίοις γίνονται ἀλλὰ καὶ συμπράττουσι τοῖς βουλομένοις
τὸν ἐπὶ πᾶσι θεὸν θεραπεύειν, καὶ ἐξευμενίζονται, καὶ συνεύχονται, καὶ
συναξιοῦσιν᾽ ὥστε τολμᾷν ἡμᾶς λέγειν, OTL ἀνθρώποις, μετὰ προαιρέσεως
προτιθεμένοις τὰ κρείττονα, εὐχομένοις τῷ θεῷ, μυρίαι ὅσαι ἄκλητοι συνεύ-
χονται δυνάμεις ἱεραὶ, Origen, lib, 8, cont. Cels. op. tom. 1. pag. 789,

424 AN ANSWER TO A CHALLENGE

the body is moved, the motion of the shadow thereof doth
follow it; so in like manner, having God favourable unto
us who is over all, it followeth that we shall have all his
friends, both angels, and souls, and spirits, loving unto
us. For they have a fellow-feeling with them that are
thought worthy to find favour from God. Neither are
they only favourable unto such as be thus worthy, but
they work with them also that are willing to do service
unto him who is God over all, and are friendly to them,
and pray with them, and entreat with them. So as we
may be bold to say, that when men, which with resolution
propose unto themselves the best things, do pray unto God,
many thousands of the sacred powers pray together with
them UNSPOKEN to.”

Celsus had said of the angels: ‘“‘ That? they belong to
God, and in that respect we are to put our trust in them,
and make oblations to them according to the laws, and
pray unto them, that they may be favourable to us.” To
this Origen answereth in this manner: ‘ Away" with
Celsus his counsel, saying that we must pray to angels:
and let us not so much as afford any little audience to it.
For we must pray to him alone who is God over all: and
we must pray to the Word of God his only begotten, and
the first born of all creatures; and we must entreat him,
that he as high priest would present our prayer (when it
is come to him) unto his God, and our God, and unto his
Father, and the Father of them that frame their life ac-
cording to the word of God.” And whereas Celsus had
further said that we ‘‘ must’ offer first fruits unto angels,

1 "Ori καὶ ot δαιμονὲς εἰσι TOU θεοῦ, Kai διὰ τοῦτο πιστευτέον ἐστὶν αὐ-
τοῖς, καὶ καλλιερητέον κατὰ νύμους, καὶ προσευκτέον, ἵν᾿ εὐμενεῖς ὦσι.
Cels. apud Orig. op. tom. 1. pag. 760.

r”Amaye δὴ THY τοῦ Κέλσου συνβουλὴν, λέγοντος προσευκτέον εἶναι
δαίμοσι, καὶ οὐδὲ κατὰ τὸ ποσὸν ἀκουστέον αὐτῆς. Μόνῳ γὰρ προσευκ-
τέον τῷ ἐπὶ πᾶσι θεῷ, καὶ προσευκτέον γὲ τῷ μονογενεῖ καὶ πρωτοτόκῳ
πάσης κτίσεως λόγῳ θεοῦ Kai ἀξιωτέον αὐτὸν, ὡς ἀρχιερεα, τὴν ἐπ᾽ αὐτὸν
φθάσασαν ἡμῶν εὐχὴν ἀναφέρειν ἐπὶ τὸν θεὸν αὐτοῦ καὶ θεὸν ἡμῶν, καὶ
πατέρα αὐτοῦ καὶ πατέρα τῶν βιούντων κατὰ τὸν λόγον τοῦ θεοῦ. Ori-
gen. lib. 8. contr. Cels. Ibid. pag. 761.

* "Amapxac καὶ εὐχὰς ἀποδοτέον, ἕως ἂν ζῶμεν ὡς ἂν φιλανθρώπων
αὐτῶν συγχάνοιμεν. Cels. ibid. pag. 766,

MADE BY A JESUIT IN IRELAND. 4.25

and prayers, as long as we live, that we may find them
propitious unto us :” answer is returned by Origen in the
name of the Christians, that they held it rather fit to offer
first fruits unto him which said: ‘‘ Let the earth bring
forth grass, the herb yielding seed, and the fruit-tree
yielding fruit after his kind.” And “ to‘ whom we give
the first fruits,” saith he, “ to him also do we send our
prayers, having a great high priest that is entered into
the heavens, Jesus the Son of God: and we hold fast this
confession whilst we live, having God favourable unto us,
and his only begotten Son Jesus being manifested amongst
us. But if we have a desire unto a multitude, whom we
would willingly have to be favourable unto us: we learn
that thousand thousands stand by him, and millions of
millions minister unto him. Who beholding them that
imitate their piety towards God, as if they were their
kinsfolks and friends, help forward their salvation who eall
upon God, and pray sincerely: appearing also, and think-
ing that they ought to do service to them; and as it were
upon one watchword to set forth for the benefit and salva-
tion of them that pray to God, unto whom they themselves
also pray. For they are all ministering spirits, sent forth
to minister for them, who shall be heirs of salvation.”
Thus far Origen, in his eighth book against Celsus: to
which for a conclusion we will add that place of the fifth
book: ‘ All* prayers and supplications and intercessions

' Ὦ δὲ τὰς ἀπαρχὰς ἀποδίδωμεν, τούτῳ καὶ τὰς εὐχὰς ἀναπέμπομεν
ἔχοντες ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοῦς, Ἰησοῦν τὸν υἱὸν τοῦ
θεοῦ, καὶ κρατοῦμεν τῆς ὁμολογίας, ἕως ἂν ζῶμεν, φιλανθρώπου τυγχάνον-
τες τοῦ θεοῦ, καὶ τοῦ μονογενοῦς αὐτοῦ ᾿Ιησοῦ ἐν ἡμῖν φανερουμένου. Ei
δὲ καὶ πλῆθος ποθοῦμεν ὧν φιλανθρώπων τυγχάνειν θέλομεν" μανθάνομεν
OTe χίλιαι χιλιάδες παρειστήκεισαν αὐτῷ, καὶ μύριαι μυριάδες ἐλειτούργουν
αὐτῷ" αἵτινες ὡς συγγενεῖς καὶ φίλους τοὺς μιμουμένους τὴν εἰς θεὸν
αὐτῶν εὐσέβειαν ὁρῶντες, συμπράττουσιν αὐτῶν τῇ σωτηρίᾳ τῶν ἐπικα-
λουμένων τὸν θεὸν, καὶ γνησίως εὐχομένων" ἐπιφαινόμενοι, καὶ οἰόμενοι
αὐτοῖς δεῖν ὑπακούειν, καὶ ὥσπερ ἐξ ἑνὸς συνθήματος ἐπιδημεῖν ἐπ᾽ εὐερ-
γεσίᾳ καὶ σωτηρίᾳ τῶν εὐχομένων θεῷ, ᾧ καὶ αὐτοὶ εὔχονται" καὶ γὰρ
πάντες εἰσὶ λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ
τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Orig. lib. 8. cont. Cels. op. tom. 1.
pag. 766, 767.

" Πᾶσαν μὲν yap δέησιν, καὶ προσευχὴν, Kai ἔντευξιν, καὶ εὐχαριστίαν,
ἀναπεμπτέον τῷ ἐπὶ πᾶσι θεῷ διὰ τοῦ ἐπὶ πάντων ἀγγέλων ἀρχιερέως

426 AN ANSWER TO A CHALLENGE

and thanksgivings, are to be sent up unto God the Lord
of all, by the high priest who is above all angels, being
the living Word and God. For to call upon angels, we
not comprehending the knowledge of them which is above
the reach of man, is not agreeable to reason. And if by
supposition it were granted, that the knowledge of them,
which is wonderful, and secret, might be comprehended :
this very knowledge, declaring their nature unto us, and
the charge over which every one of them is set, would not
permit us to presume to pray unto any other but unto
God the Lord over all, who is abundantly sufficient for
all, by our Saviour the Son of God.”

Tertullian and Cyprian in the books which they pur-
posely wrote concerning prayer, deliver no other doc-
trine, but teach us to regulate all our prayers according
unto that perfect pattern prescribed by our great Master,
wherein we are required to direct our petitions unto ‘ Our”
Father which is in heaven.” ‘ These* things,” saith Ter-
tullian, in his apology for the Christians of his time, ‘‘ may
not pray for from any other, but from him of whom I know
I shall obtain them: because both it is he who is alone able
to give, and I am he unto whom it appertaineth to obtain
that which is requested; being his servant who observe
him alone, who for his religion am killed, who offer unto
him a rich and great sacrifice, which he himself hath com-
manded, prayer proceeding from a chaste body, from an
innocent soul, from a holy spirit ;’ where he accounteth
prayer to be the chief sacrifice, wherewith God is wor-

ἐμψύχου λόγου καὶ θεοῦ, ἅς. ᾿Αγγέλους, yap καλέσαι μὴ ἀναλαβόντας
τὴν ὑπὲρ ἀνθρώπους περὶ αὐτῶν ἐπιστήμην, οὐκ εὔλογον" ἵνα δὲ καὶ
καθ᾽ ὑπόθεσιν ἡ περὶ αὐτῶν ἐπιστήμη θαυμάσιος τις οὖσα καὶ ἀποῤῥητος
καταληφθῇ" αὕτη ἡ ἐπιστήμη, παραστήσασα τὴν φύσιν αὐτῶν, καὶ ἐφ᾽ οἷς
ἕκαστοι τεταγμένοι, οὐκ ἐάσει ἄλλῳ θαῤῥεῖν εὔχεσθαι, ἢ τῷ πρὸς πάντα
διαρκεῖ (fort. διαρκοῦντι) ἐπὶ πᾶσι θεῷ, διὰ τοῦ σωτῆρος ἡμῶν υἱοῦ τοῦ
θεοῦ. Origen. lib. 5. op. tom. 1. pag. 580.

W Matth. chap. 6. ver. 9. Luke, chap. 11. ver. 2.

* Hee ab alio orare non possum, quam a quo me scio consecuturum: quo-
niam et ipse est qui solus preestat, et ego sum cui impetrare debetur ; famulus
ejus qui eum solum observo, qui propter disciplinam ejus occidor, qui ei offero
opimam et majorem hostiam, quam ipse mandavit, orationem de carne pudica,
de anima innocenti, de spiritu sancto profectam, Tertull. apologetic. cap. 30.

MADE BY A JESUIT IN IRELAND. 427

shipped, agreeably to that which Clemens Alexandrinus
wrote at the same time: ‘‘ We’ do not without cause ho-
nour God by prayer, and with righteousness send up this
best and holiest sacrifice.”

And therefore, where the brethren of the church of
Smyrna, relating the martyrdom of Polycarpus their bi-
shop, whereof they were eye-witnesses, some seventy
years after the decease of St. John, who had encouraged
them by a letter taken from their Saviour’s own mouth, to
continue “ faithful’? unto the death:” where these, I say,
do constantly profess that they “ can* never be induced
either to forsake Christ, who suffered for the salvation of
the whole world of the saved (or, the saved of the whole
world) or to WORSHIP ANY OTHER:” the Latin edition
of that writing of theirs, which was wont to be publicly
read in these churches of the West, doth express their
meaning in this manner: ‘“ We? Christians can never
leave Christ, who did vouchsafe to suffer so great things
for our sins, nor impart the supplication of PRAYER UNTO
ANY OTHER.” ‘Then, to shew the difference of this high
worship proper to the Master, from the honour of love
and imitation due unto his best servants, it presently fol-
loweth in that golden epistle: ‘‘ Him‘, being the Son of
God, we do adore: but the martyrs, as the disciples and
followers of the Lord, we love worthily, for their exceed-
ing great affection toward their own King and Master, of

Y Οὐκ ἀπεικότως ἡμεῖς OV εὐχῆς τιμῶμεν τὸν θεὸν, καὶ ταύτην τὴν θυ-
σίαν ἀρίστην καὶ ἁγιωτάτην μετὰ δικαιοσύνης ἀναπέμπομεν. Clem.
Alexandr. lib. 7. Stromat.

Z Revel. chap. 2. ver. 10.

ἃ Οὔτε τὸν χριστόν ποτε καταλιπεῖν δυνησόμεθα, TOY ὑπὲρ τῆς Tow
παντὸς κόσμου τῶν σωζομένων σωτηρίας παθόντα, οὕτε ἕτερόν τινα σέ-
βειν. Eccles. Smyrn. apud Euseb. lib. 4. hist. κεφ. te.

> Nunquam Christum relinquere possumus Christiani, qui pro peccatis nostris
pati tanta dignatus est ; neque alteri cuiquam precem orationis impendere. Ex
passionario MS. VII. Calend. Februar. in bibliotheca ecclesia Sarisburiensis,
et D. Roberti Cottoni.

© Τοῦτον μὲν yap υἱὸν ὄντα τοῦ θεοῦ, προσκυνοῦμεν" τοὺς δὲ μάρτυρας,
ὡς μαθητὰς τοῦ Κυρίου καὶ μιμητὰς, ἀγαπῶμεν ἀξίως, ἕνεκα εὐνοίας
ἀνυπερβλήτου τῆς εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον" ὧν γένοιτο καὶ
ἡμᾶς συγκοινωνούς τε καὶ μαθητὰς γενέσθαι, Ἐ 50}, lib. 4. hist. wed. te.

428 AN ANSWER TO A CHALLENGE

whom we wish that we may be partners and disciples.”
Hereunto may be added the direction given unto virgins,
in the epistle of Ignatius to the Philadelphians; ‘‘ Ye*
virgins, have Christ alone before your eyes and his Father
in your prayers, being enlightened by the Spirit.” For
explication whereof that may be taken, which we read in
the exposition of the faith, attributed unto St. Gregory
of Neoczsarea: “" Whosoever® rightly prayeth unto God,
prayeth by the Son; and whosoever cometh as he ought
to do, cometh by Christ: and to the Son he cannot come,
without the holy Ghost.”

Neither is it to be passed over, that one of the special
arguments whereby the writers of this time do prove our
Saviour Christ to be truly God, is taken from our praying
unto him, and his accepting of our petitions : “ Iff Christ
be only man,” saith Novatianus, ‘“ how is he present
being called upon every where, seeing this is not the na-
ture of man, but of God, that he can be present at every
place? If Christ be only man, why is a man called
upon in our prayers as a Mediator, seeing the invocation
of a man is judged of no force to yield salvation? If
Christ be only man, why is there hope reposed in him,
seeing hope in man is said to be cursed?” So is it noted
by Origen, that St, Paul “in the beginning of the former

d Αἱ παρθένοι, μόνον τὸν Χριστὸν πρὸ ὀφθαλμῶν ἔχετε, Kai TOY αὐτοῦ
πατέρα ἐν ταῖς εὐχαὶς, φωτιζόμεναι ὑπὸ τοῦ πνεύματος. Ignat. epist. 6.

© Qui recte invocat Deum, per filium invocat: et qui proprie accedit, per
Christum accedit. Accedere autem ad filium non potest sine spiritu sancto.
Greg. Neocesar, in ᾿Εκθέσει τῆς κατὰ μέρος πίστεως, a Fr. Turriano con-
vers.

f Si homo tantummodo Christus; quomodo adest ubique invocatus, cum hee
hominis natura non sit, sed Dei, uc adesse omni loco possit ? Si homo tantum-
modo Christus; cur homo in orationibus mediator invocatur, cum invocatio
hominis ad prestandam salutem inefficax judicetur ? Si homo tantummodo
Christus ; cur spes in illum ponitur, cum spes in homine maledicta referatur ?
Novatian. de Trinitat. cap. 14.

$ Sed et in principio epistole quam ad Corinthios scribit, ubi dicit; Cum om-
nibus qui invocant nomen Domini Jesu Christi in omni loco, ipsorum et nostro :
eum, cujus nomen inyocatur, Deum, Jesum Christum esse pronunciat. Si ergo
et Enos et Moses et Aaron et Samuel invocabant Dominum, et ipse exaudiebat
eos, sine dubio Christum Jesum Dominum invocabant: et si invocare Domini
nomen, et adorare Deum, unum atque idem es*, sicut inyocatur Christus et ado~

MADE BY A JESUIT IN IRELAND. 420

epistle to the Corinthians, where he saith: With all
that in every place call upon the name of Jesus Christ our
Lord, both theirs and ours; doth thereby pronounce
Jesus Christ, whose name is called upon to be God. And
if to call upon the name of the Lord,” saith he, “ and to
adore God, be one and the self same thing, as Christ is call-
ed upon, so is he to be adored; andas we do offer to God
the Father first of all prayers', so must we also to the
Lord Jesus Christ; and as we do offer supplications to
the Father, so do we offer supplications also to the Son;
and as we do offer thanksgivings to God, so do we offer
thanksgivings to our Saviour.”

Tn like manner Athanasius, disputing against the Arians,
by that prayer which the apostle maketh : ‘‘ God* himself
and our Father, and our Lord Jesus Christ, direct our
way unto you;” doth prove the unity of the Father and
the Son. “ For! no man,” saith he, ““ would pray to re-
ceive any thing from the Father and the angels, or from
any of the other creatures: neither would any man say,
God and the angel give me this.” And whereas it might
be objected, that Jacob in the blessing that he gave unto
Kphraim and Manassah™ did use this form of prayer :
“The God which fed me from my youth unto this day;
the angel which delivered me from all evils, bless those
children,” (which cardinal Bellarmine” placeth in the fore-
front of the forces he bringeth forth to establish the in-
vocation of saints.) Athanasius answereth, that ‘ He°

randus est Christus: et sicut offerimus postulationes patri, ita offerimus postu-
lationes et filio: et sicut offerimus gratiarum actiones Deo, ita gratias offerimus
Salvatori. Origen. lib. 8. in epist. ad Roman. cap. 10.

h 1 Cor. chap. 1. ver. 2. τ etimechapy 9. νδῖ. 1:

kK 1 Thess. chap. 3. ver. 11.

' Οὐκ ἂν γοῦν εὔξαιτό τις λαβεῖν παρὰ τοῦ πατρὸς Kai τῶν ἀγγέλων, ἣ
παρά τινος τῶν ἄλλων κτισμάτων" οὐδ᾽ ἂν εἰποί τις, Δώῃ σοι ὁ θεὸς καὶ
ἄγγελος. Athanas. orat. 3. cont. Arian. op. tom. 1. pag. 561.

™ Gen. chap. 48. ver. 15, 16.

Ὁ Bellarm. de eccles. triumph. lib. 1. cap. 19.

° Ob τῶν κτισθέντων Kai τὴν φύσιν ἀγγέλων ὄντων ἕνα, συνῆπται τῷ
κτίσαντι αὐτοὺς θεῷ" οὐδὲ ἀφείς τὸν τρέφοντα αὐτὸν θεὸν, παρ᾽ ἀγγέλου
τὴν εὐλογίαν ἤτει τοῖς ἐγγόνοις" ἀλλ᾽ εἰρηκὼς, ‘O ῥυόμενός μὲ ἐκ πάντων

4:30 AN ANSWER TO A CHALLENGE

did not couple one of the created and natural angels with
God that did create them; not omitting God that fed him,
did desire a blessing for his nephews from an angel: but
saying: Which delivered me from all evils, he did shew that
it was notany of the created angels, but the Worp of God,
that is to say, the Son, whom he coupled with the Father
and prayed unto ;” and for further confirmation hereof he
allegeth (among other things) that “neither Jacob?’ nor
David did pray unto any other but God himself, for their
deliverance.”

The place wherein we first find the spirits of the de-
ceased to be called unto, rather than called upon, is that
in the beginning of the former of the invectives which
Gregory Nazianzen wrote against the emperor Julian,
about the CCCLXIV. year of our Lord, “Ἄκουε καὶ ἡ τοῦ
μεγάλου Κωνσταντίου ψυχὴ (εἰ τὶς αἴθησις) ὅσαι τε πρὸ αὐτοῦ
[βασιλέων φιλόχριστοι: Hear, O thou soul of great Constan-
tius (if thou hast any understanding of these things) and
as many souls of the kings before him as loved Christ ;”
where the Greek" scholiast upon that parenthesis putteth
this note: ‘ Ἰσοκρατικὸν, ἀντὶ τοῦ, "Eav τις αἴσθησις ἐστι
τῶν τῇ δὲ ἀκούειν. He speaketh according to the manner of
Tsocrates,” meaning, “ If thou hast any power to hear the
things that are here,” and therein he saith rightly: for
Isocrates useth the same form of speech, both in his Eva-
goras and in his Avgineticus: “ Ei τις ἐστὶν αἴσθησις τοῖς
τεθνεῶσι (or τετελευτηκόσι) περὶ τῶν ἐνθάδε. If they which
be dead have any sense of the things that are done here.”
The like limitation is used by the same Nazianzen to-
ward the end of the funeral oration which he made upon
his sister Gorgonia, where he speaketh thus unto her:
‘“‘If* thou hast any care of the things done by us, and

τῶν κακῶν, ἔδειξε μὴ τῶν κτισθέντων τινὰ ἀγγέλων, ἀλλὰ TOY Λόγον εἶναι
τοῦ θεοῦ ὃν τῷ πατρὶ συνάπτων ἤυχετο. Athan. orat. 3. contr. Arian, op.
tom. 1. pag. 561.

P Kai αὐτὸς δὲ οὐκ ἄλλον ἢ τόν θεὸν παρεκάλει, &e. Kai ὁ Δαβὶδ οὐκ
ἄλλον ἢ αὐτὸν τὸν θεὸν παρεκάλει περὶ τοῦ ῥυσθῆναι. Id. ibid. pag. 562.

4 Schol. Grae. in priorem Nazianzeni Invectivam, pag. 2. edit. Etonens.

ν᾿ Ei δὲ τις σοὶ καὶ τῶν ἡμετέρων ἐστι λόγος, Kai τοῦτο ταῖς ὁσίαις ψυχαῖς
ἐκ θεοῦ γέρας, τῶν τοιούτων ἐπαισθάνεσθαι, δέχοιο καὶ τὸν ἡμέτερον λό-

MADE BY A JESUIT IN IRELAND. 431

holy souls receive this honour from God, that they have
any feeling of such things as these, receive this oration of
ours, instead of many and before many funeral obsequies.”
So doubtful the beginnings were of that, which our chal-
lenger is pleased to reckon among the chief articles, not
of his own religion only, but also of the saints and fathers
of the primitive Church, who, if his word may be taken for
the matter, did generally hold the same touching this
point that the Church of Rome doth now. But if he had
either himself read the writings of those saints and fathers
with whose minds he beareth us in hand he is so well ac-
quainted, or but taken so much information in this case,
as the books of his own new masters were able to afford
him, he would not so peremptorily have avouched, that
prayer to saints was generally embraced by the doctors of
the primitive Church, as one_of the chief articles of their
religion.

His own Bellarmine (he might remember) in handling
this very question of the invocation of saints, had wished
him to ““ note’, that because the saints which died before
the coming of Christ did not enter into heaven, neither
did see God, nor could ordinarily take knowledge of the
prayers of such as should petition unto them; therefore it
was not the use in the Old Testament to say, St. Abra-
ham pray for me, &c.” For at that time, saith Suarez,
‘* wet read no where, that any man did directly pray unto
the saints departed, that they should help him, or pray
for him; for this manner of praying is proper to the law

γον, ἀντὶ πολλῶν Kai πρὸ πολλῶν ἐνταφίων. Greg. Nazian. orat. 11. in
Gorgon.

S Notandum est quia ante Christi adventum sancti, qui moriebantur, non in-
trabant in ceelum, nec Deum videbant, nec cognoscere poterant ordinarie
preces supplicantium : ideo non fuisse consuetum in testamento veteri, ut dice-
retur; Sancte Abraham, ora pro me, ἅς. Bellar. de sanct. beat. lib, 1. cap.
19.

© Quod autem aliquis directe oraverit sanctos defunctos, ut se adjuvarent, vel
pro se orarent, nusquam legimus. Hic enim modus orandi est proprius legis
gratia, in quo sancti videntes Deum, possunt etiam in eo videre orationes,
que ad ipsos funduntur. Fr. Suarez, in 3, part. Thom. tom. 2. disput, 42.
ΒΘΌΪ ἢ:

432 AN ANSWER TO A CHALLENGE

of grace, wherein the saints beholding God, are able to
see in him the prayers that are poured out unto them.”
So doth Salmeron also teach, “ That" therefore it was
not the manner in the Old Testament to resort unto the
saints as intercessors; because they were not as yet
blessed and glorified, as now they be, and therefore so
great an honour as this is, was not due unto them.” And
‘im vain,” saith Pighius, ‘ should their suffrages have
been implored, as being not yet joined with God in glory,
but until the reconciliation and the opening of the king-
dom by the blood of Christ the Redeemer, waiting as yet
ina certain place appointed by God, and therefore not
understanding the prayers and desires of the living, which
the blessed do behold and hear, not by the efficacy of any
proper reason reaching from them unto us, but in the
glass of the divine Word, which it was not as yet granted
unto them to behold. But after the price of our redemp-
tion was paid, the saints now reigning with Christ in hea-
venly glory, do hear our prayers and desires: forasmuch
as they behold them almost clearly in the Word, as in a
certain glass.”

Now, that divers of the chief doctors of the Church
were of opinion, that the saints in the New Testament are
in the same place and state that the saints of the Old
Testament were in, and that before the day of the last
judgment they are not admitted into heaven and the clear
sight of God (wherein this metaphysical speculation of the
saints’ seeing of our prayers is founded:) hath been be-

Dicendum est, ideo non fuisse morem in veteri Testamento adeundi sanctos
intercessores, quia nondum erant beati et glorificati, ut modo sunt : ideo non de-
bebatur eis tantus honos, quantus est iste. Alphons. Salmer. in 1 Tim. cap. 2.
disput. 8.

“ Antea frustra fuissent implorata ipsorum suffragia, utpote nondum conjunc-
torum cum Deo in gloria, sed ad reconciliationem usque et regni apertionem per
sanguinem redemptoris Christi, loco quodam ordinato a Deo adhuc expectan-
tium: et propterea non percipientium orationes et vota viventium, ut que, non
propriz rationis ad nos usque pertingentis efficacia, sed in verbi divini speculo
(quod intueri ipsis nondum datum erat) beati intuentur et audiunt. At post
persolutum redemptionis nostrz pretium, sancti jam regnantes cum Christo in
ceelesti gloria, etiam nostras preces votaque exaudiunt: ut que universa, in Ver-
bo, clarissime intuentur, velut quodam speculo. Albert. Pigh. controvers, 13.

MADE BY A JESUIT IN IRELAND. 433

fore* declared out of their own writings; where that
speech of St. Augustin: ‘* Nondum’ ibi eris: quis nescit?
Thou shalt not as yet be there: who knoweth it not ?”
sheweth that the opinion was somewhat general, and ap-
prehended generally too as more than an opinion. By the
Romanists’ own grounds then, the more generally this
point was held by the ancient fathers, and the more
resolutely: the less generally of force, and the more
doubtfully must the Popish doctrine of praying to saints
have been entertained by them. And if our challenger
desire to be informed of this doubt that was among the
ancient divines (touching the estate of the saints now in
the time of the New Testament) by the report of the
doctors of his own religion, rather than by our allega-
tions: let him hear from Franciscus Pegna, what they
have found herein: “ It? was a matter in controversy,”
saith he, “ of old, whether the souls of the saints before
the day of judgment did see God, and enjoy the divine
vision: seeing many worthy men and famous, both for
learning and holiness did seem to hold, that they do not
see nor enjoy it before the day of judgment, until receiv-
ing their bodies together with them they should enjoy
divine blessedness. For Irenzus, Justin Martyr, Tertul-
lian, Clemens Romanus, Origen, Ambrose, Chrysostom,
Augustine, Lactantius, Victorinus, Prudentius, Theo-
doret, Aretas, Oecumenius, Theophylact, and Euthymius
are said to have been of this opinion: as Castrus and Me-
dina and Sotus do relate.” ‘To whom we may adjoin one
more of no less credit among our Romanists than any of

X See above, from pag. 233. to 242. item pag. 284, 285, 289—297. 380,
381. &c.

y August.in Psalm. 36. cone. 1.

2 Olim controversum fuit, num anime sanctorum usque ad diem judicii Deum
viderent, et divina visione fruerentur: cum multi insignes viri et doctrina et
sanctitate clari tenere viderentur, eas nec videre nec frui usque ad diem
judicii; donec receptis corporibus una cum illis divina beatitudine perfru-
antur. Nam Irenzus, Justinus Martyr, Tertullianus, Clemens Romanus, Ori-
genes, Ambrosius, Chrysostomus, Augustinus, Lactantius, Victorinus, Pruden-
tius, Theodoretus, Aretas, Oecumenius, Theophylactus, et Euthymius hujus re-
feruntur fuisse sententia : ut commemorant Castrus, et Medina, et Sotus. Fr.
Pegna, in part. 2. Directorii inquisitor, comment, 21,

VOL. III. EE

434 AN ANSWER TO A CHALLENGE

the others: even Thomas Stapleton himself, who taketh it
for granted, that ‘‘ these*so many famous ancient fathers,
Tertullian, Irenzus, Origen, Chrysostom, Theodoret,
Oecumenius, Theophylact, Ambrose, Clemens Romanus,
and Bernard, did not assent unto this sentence (which
now, saith he, in the council of Florence was at length
after much disputing defined as a doctrine of faith) that
the souls of the righteous enjoy the sight of Gop before
the day of judgment, but did deliver the contrary sentence
thereunto.”

We would entreat our challenger then, to spell these
things and put them together: and afterward to tell us,
whether such a conclusion as this may not be deduced
from thence :

Such as held that the saints were not yet admitted
to the sight of God, could not well hold that men
should pray unto them, in such manner as the Ro-
manists use now to do, because the saints not
enjoying the sight of God, are not able ordinarily
to take notice of the prayers that are put up unto
them,

But many and very famous doctors too among the
ancient, did hold, that the saints are not yet ad-
mitted to the sight of God.

Therefore many and very famous doctors among the
ancient, could not well hold, that men should pray
unto the saints in such manner as the Romanists
use now to do.

The first proposition is given unto us by Bellarmine and
his fellow Jesuits, the second by Stapleton and other doc-
tors of the Romish Church: yet all of them with equal
boldness agree in denying the conclusion. ‘ It? is the

4 Tot illi et tam celebres antiqui patres, Tertullianus, Ireneus, Origenes,
Chrysostomus, Theodoretus, Oecumenius, Theophylactus, Ambrosius, Clemens
Romanus, D. Bernardus, huic sententiee (que nunc in concilio Florentino mag-
na demum conquisitione facta ut dogma fidei definita est) quod justorum anime
ante diem judicii Dei visione fruuntur, non sunt assensi; sed sententiam con-
trariam tradiderunt. Stapleton. defens. ecclesiastic. authorit. contra Whitaker.
lib. 1. cap: 2.

> Certa est οἱ manifesta conciliorum definitio, perpetuo ab apostolorum tem-

MADE BY A JESUIT IN IRELAND. A435

certain and manifest definition of the councils,” saith a
Jesuit, “ confirmed by perpetual use from the times of
the apostles, and by the authority of att the Greek and
Latin fathers, that saints are to be prayed unto and in-
vocated.” ‘* Axtt® the fathers, Greek and Latin, teach
this,” saith Bellarmine. “ Ax‘ the fathers, as well Greek as
Latin, perpetually have called upon the saints:” saith
Salmeron. And “ this is clear by aut the writers of the
first six hundred years:” quoth Stapleton. For these
kind of men have so inured their tongues to talk of all
fathers and all writers, that they can hardly use any other
form of speech; having told such tales as these so often
over, that at last they persuade themselves that they be
very true in good earnest.

The memory of the martyrs indeed was from the very
beginning had in great reverence: and at their memorials
and martyria, that is to say, at the places wherein their
bodies were laid (which were the churches whereunto the
Christians did in those times usually resort) prayers were
ordinarily offered up unto that God for whose cause they
laid down their lives. Where the Lord being pleased to
give a gracious answer to such prayers, and to do many
wonderful things for the honouring of that Christian pro-
fession which those worthy champions maintained unto
the death; men began afterwards to conceive, that it was
at their suit and mediation, that these things were
granted and effected. Which was the rather believed,
by reason that the martyrs themselves were thought to
have appeared unto divers that were thus relieved, both
at the places of their memorials, and otherwhere. Not-
withstanding, in what sort these things were brought
about, St. Augustine professeth that it did pass the

poribus usu, et omnium Grecorum et Latinorum patrum authoritate firmata
sanctos esse orandos et inyocandos. Jo. Azor. institut. moral. tom. 1. lib. 9.
cap. 10.

4 Patres universi, tam Greci quam Latini, perpetuo sanctos interpellarunt.
Alphons. Salmer. in 1 Timoth. cap. 2. disput. 7.

EFRQ

436 AN ANSWER TO A CHALLENGE

strength of his understanding to define: ‘ Whether‘ the
martyrs themselves were in their own persons present at
one time in such diverse places, so far distant one from
another :” or whether they remaining in a certain place
removed from all commerce with the affairs of men here,
“ but® praying in general for the necessities of suppliants ;”
God by the ministry of his angels did effect these things
when, where, and in what manner he pleased, but “ espe-
cially" at the memorials of the martyrs, because he knew
that to be expedient to us for the building of the faith of
Christ, for whose confession they did suffer. This' matter
is higher,” saith he, ‘‘ than that it may be touched by
me, and more abstruse than that it can be searched into
by me: and therefore whether of these two it be, or whe-
ther peradventure both of them be, that these things may
sometimes be done by the very presence of the martyrs,
sometimes by angels taking upon them the person of the
martyrs, I dare not define.”

The first of these opinions pleaseth St. Hierome best,
who allegeth for proof thereof that place in the Reve-
tation, “These follow the Lamb, whithersoever he goeth.”
Whereupon he inferreth a conclusion, which hath need of
avery favourable interpretation: ‘‘ If! the Lamb be every
where, they also that are with the Lamb, must be believed
to be every where.” From whom Maximus Taurinensis
seemeth not much to differ, when he saith: ‘ Although™

* Utrum ipsi per seipsos adsint uno tempore tam diversis locis, et tanta inter
se longinquitate discretis, ὅς, Augustin, de cura pro mortuis, cap. 16. op. tom.
6. pag. 528. ἢ

ξ΄ Et tamen generaliter orantibus pro indigentia supplicantium. Ibid.

h Maximeque per eorum memorias; quoniam hos novit expedire nobis ad
zdificandam fidem Christi, pro cujus illi confessione sunt passi. Ibid.

i Res hec altior est, quam ut a me possit attingi, et abstrusior quam ut a me
valeat perscrutari: et ideo quid horum duorum sit, an vero fortassis utrumque
sit, ut aliquando ἰδία fiant per ipsam preesentiam martyrum, aliquando per ange-
los suscipientes personam martyrum, definire non audeo. Ibid.

k Revel. chap. 14. ver. 4.

! Si agnus ubique: ergo et hi, quicum agno sunt, ubique esse credendi sunt.
Hieronym. advers. Vigilant.

m Licet universi sancti ubique sint, et omnibus prosint: specialiter illi tamen
pro nobis interveniunt, qui et supplicia pertulere pro nobis. Maxim. homil, in
natali Taurinorum martyrum..

MADE BY A JESUIT IN IRELAND. AST

all the saints be every where, and profit all men, yet they
specially do labour for us, who have also suffered punish-
ments for us.” So one Eustratius, a priest of Constanti-
nople, made a collection of divers testimonies both out of
the Scriptures and the writings of the fathers, to prove,
“ that" the souls which oftentimes, and in different man-
hers appear unto many, do themselves appear according
to their proper existence; and it is not the divine power,
assuming the shape of the holy souls, that sheweth forth
these operations.” And so strongly did this opinion pre-
vail, when superstition had once gotten head, that at
length this canon was discharged against those that should
hold otherwise: ‘ If? any man say, that the saints them-
selves do not appear, but their angels only, let him be
anathema.” The author of the questions to Antiochus,
commonly attributed unto Athanasius, thus determineth
the matter on the contrary side: ‘‘ Those? adumbrations
and visions which appear at the chapels and tombs of the
saints, are not made by the souls of the saints, but by holy
angels transformed into the shape of the saints. For how
otherwise (tell me) can the soul of St. Peter or St. Paul,
being but one, appear at the same instant, being comme-
morated in a thousand churches of his throughout the
whole world? For this can neither one angel do at any
time: it beg proper unto God alone to be found at the
same instant in two places, and in the whole world.” And
Anastasius Sinaita or Nicaenus, in the self same manner :

0 Ὅτι ἐπιφαινόμεναι πολλοῖς πολλάκις καὶ κατὰ διαφόρους τρόπους a
ψυχαὶ, αὐταὶ κατ᾽ ἰδίαν ὕπαρξιν ἐπιφαίνονται" ἀλλ᾽ οὐχὶ δύναμις θεία,
εἰς τύπους σχηματιζομένη τῶν ἁγίων ψυχῶν, τὰς ἐνεργείας ἐπιδείκνυσι
Eustrat. in Photii bibliotheca, cod. 171.

ο Hizic οὐκ αὐτοὺς λέγει τοὺς ἁγίους ἡμῖν ἐπιφαίνεσθαι, ἀλλὰ τοὺς
τῶνδε φησὶν ᾿Αγγέλους, ἔστω ἀνάθεμα. Canon. synodi a Michaele.Syncello
citat. in Ignatii Patriarch. C. P. Encomio.

P Αἱ ἐν τοῖς ναοῖς καὶ σοροῖς TOY ἁγίων γενόμεναι ἐπισκιάσεις καὶ ὁπ'-
τασίαι, οὐ διὰ τῶν ψυχῶν τῶν ἁγίων γίνονται, ἀλλὰ Ov ἀγγέλων ἁγίων
μετασχηματιζομένων εἰς τὸ εἶδος τῶν ἁγίων" πῶς γὰρ, εἰπὲ μοὶ, μία οὔσα
ψυχὴ τοῦ μακαρίου Πέτρου, ἣ ἸΤαύλου, δύναται κατ᾽ αὐτὴν τὴν ῥοπὴν ἐν
τῇ μνήμῃ αὐτοῦ ἐπιφανῆναι ἐν χιλίοις ναοῖς αὐτοῦ, iv ὕλῳ τῷ κόσμῳ;
τοῦτο γὰρ οὔτε ἄγγελος εἷς δύναται ποιῆσαι ποτε. Μόνου yap τοῦ Θεοῦ»
ἐστὶν ἐν δυσὶ τόποις καὶ tv ὕλῳ τῷ κύσμῳ ἐν αὐτῇ τῇ ῥοπῇ εὑρίσκεσθαι.
Athanas. quest. 20, ad Antioch. op. tam, 2. pag, 274.

438 AN ANSWER TO A CHALLENGE

‘Itt is fit we should know, that all the visions which ap-
pear at the chapels or tombs of the saints are performed
by holy angels, by the permission of Gop; for how else
should it be possible, that the resurrection of the bodies
beimg not yet made, but the bodies and the flesh of the
saints being as yet dispersed; that those should be seen
in shape complete men, and oftentimes appear upon
horses armed? And if thou thinkest that thou mayest
contradict these things: tell me, how can Paul or Peter,
or any other apostle or martyr, being but one, appear
oftentimes at the same hour in many places? For nei-
ther is an angel able to be at the same imstant in divers
places; but God only who is uncircumscriptible.”
Whereunto we may further add those judicious obser-
vations of St. Augustine touching this matter: ‘ If" one
in his sleep may see me, telling unto him something that
is done, or foretelling also something that is to come;
when I am altogether ignorant thereof, and have no care
at all, not only of what he dreameth, but whether he
awaketh I being asleep, or he sleepeth I being awake, or
whether both of us at one and the same time do either
wake or sleep, when he seeth the dream in which he seeth
me: what marvel is it if the dead, not knowing nor per-

4« Εἰδέναι μὲν τοι προσήκει, OTL πᾶσαι al ὀπτασίαι, al γενόμεναι ἐν τοῖς
ναοῖς ἢ σοροῖς τῶν ἁγίων, δι’ ἁγίων ἀγγέλων ἐπιτελοῦνται, Ov ἐπιτροπῆς
θεοῦ. ᾿Επεί πῶς δυνατὸν μή πω τῆς ἀναστάσεως τῶν σωμάτων γεγενὴη-
μένης ἀλλ᾽ ἔτι τῶν ὀστῶν καὶ τῶν σαρκῶν τῶν ἁγίων διασκορπισμένων,
εἰδέσθαι τούτους, εἴδει ὁλοκλήρους ἄνδρας, πολλάκις ἐφ᾽ ἵπποις ὀπτανομέ-
voug καθοπλισμένους. Ei δ᾽ ἀντιλέγειν νομίζεις, εἰπε μοι σὺ, πῶς εἷς
ὑπάρχων Παῦλος, ἢ Πέτρος ἢ ἄλλος ἀπόστολος, ἢ μάρτυς, κατ᾽ αὐτὴν
τὴν ὥραν πολλάκις ἐν πολλοῖς τόποις ὀπτάνεται ; οὔτε γὰρ ἄγγελος δύνα-
ται ἐν διαφόροις τόποις ἐν αὐτῇ τῇ ῥοπῇ, εἰ μὴ μόνος ὁ ἀπερίγραπτος
θεὸς. Απαβίαβ. Sinait. quest. 89.

® Si ergo me potest aliquis in somnis videre, sibi aliquid quod factum est in-
dicantem, vel etiam quod futurum est prenuntiantem; cum id ego prorsus ig-
norem, et omnino non curem, non solum quid ille somniet, sed utrum dormi-
ente me vigilet, an vigilante me dormiat, an uno eodemque tempore vigilemus
ambo sive dormiamus, quando ille somnium videt et in quo me videt: quid mi-
rum si nescientes mortui, nec ista sentientes, tamen a viventibus-videntur in som-
niis, et aliquid dicunt, quod evigilantes verum esse cognoscant? August. de
cura pro mortuis, cap. 10, op. tom. 6. pag. 523.

MADE BY A JESUIT IN IRELAND. 439

ceiving these things, are yet seen in dreams by the living,
and say somewhat which they being awake may know to
be true? But* such is man’s weakness, that when any
one seeth a dead man in his sleep, he thinketh that he
doth see his soul; but when he dreameth in like manner
of one that is alive, he maketh no doubt, that it is neither
his soul nor his body, but a similitude of the man that did
appear unto him: as if not the souls but the similitudes
of dead men, not knowing it, might not also after the same
sort appear.” So he telleth of one Eulogius, a rhetori-
cian in Carthage, who lighting upon a certain obscure
place in Cicero’s rhetorics, which he was the next day to
read unto his scholars, was so troubled therewith that at
night he could scarce sleep. “ Int which night,” saith
St. Augustine, ‘‘ I expounded unto him while he was in
a dream, that which he did not understand: nay not
I, but my image, I not knowing, and so far beyond
the sea either doing or dreaming some other thing,
and nothing at all caring for his cares.” The like
he doth also note to happen unto those that are in rap-
tures and ecstasies: ‘‘ For" upon these also do appear
images as well of the living as of the dead: but after they
have been restored unto their senses, as many of the dead
as they say that they have seen, with them they are truly
believed to have been: neither do they mark who hear
these things, that the images of some living men, that
were absent and ignorant of these things, were in like
manner seen by them.” And for the confession of the

5. Sic autem infirmitas humana sese habet, ut cum mortuum in somnis quis-
que viderit, ipsius animam se videre arbitretur; cum autem vivum similiter
somniaverit, non ejus animam, neque corpus, sed hominis similitudinem 5101 ap-
paruisse non dubitet : quasi non possint et mortuorum hominum, eodem modo
nescientitum, non anime sed similitudines apparere dormientibus. Aug. de cur.
pro mort. cap. 11. op. tom. 6. pag. 533.

' Qua nocte somnianti, ego illi quod non intelligebat exposui: imo non ego,
sed imago mea nesciente me, et tam longe trans mare aliquid aliud, sive agente,
sive somniante, et nihil de illius curis omnino curante. Ibid. pag. 534.

" Et his enim apparent imagines vivorum atque mortuorum: sed cum fuerint
sensibus redditi, quoscunque mortuos vidisse se dixerint, vere cum eis fuisse cre-
duntur ; nec attendunt qui hee audinnt, similiter ab eis absentium atque nes-
cientium quorundam etiam imagines visas esse vivorum, Ibid. cap. 12, ibid.

440 AN ANSWER TO A CHALLENGE

devils in parties possessed, he bringeth in a memorable
instance, of that which fell out in Milan”, at the place
of the memorial of the martyrs Protasius and Gervasius.
Where the devils did not only make mention of the mar-
tyrs that were dead, but also of Ambrose the bishop then
living, ‘and besought him that he would spare them:
he being otherwise employed, and being utterly ignorant
of the thing when it was a doing.”

But as St. Augustine doth put us in mind in that dis-
course, that ‘* men* are sometimes led into great errors
by deceitful dreams or visions; and that it is just, that
they should suffer such things ;” so St. Chrysostom giveth
a good admonition, that little heed should be taken of the
devils saying: ‘ what’ is it then,” saith he, “ that the
devils do say, I am the soul of such a monk? Surely for
this I believe it not, because the devils say it: for they
deceive their hearers. And therefore Paul? silenced them,
although they spake truth, lest taking occasion from
thence, they might mingle false things again with those
truths, and get credit to themselves.” And touching
dreams and apparitions of the dead, he addeth further:
“ Tf* at this time, the dreams that appear oftentimes in

w Nam Mediolani apud sanctos Protasium et Gervasium martyres, expresso
nomine, sicut defunctorum quos eodem modo commemorabant, adhuc vivum
dzmones episcopum confitebantur Ambrosium, atque ut sibi parceret obsecra-
bant; illo aliud agente, atque hoc cum ageretur omnino nesciente. August.
de cura pro mortuis, cap. 17. op. tom. 6. pag. 530.

* Aliquando autem fallacibus somniis (al. visis) hi homines in magnos mittun-
tur errores: quos talia perpeti justum est. Ibid. cap. 10. pag. 523.

Y Τὶ ody, ὅτι ot δαίμονες λέγουσι, TOU μοναχοῦ τοῦ δεῖνος ἡ ψυχὴ εἰμί
φησι; διὰ γὰρ τοῦτο οὐ πιστεύω, ἐπειδὴ δαίμονες λέγουσιν" ἀπατῶσι γὰρ
τοὺς ἀκούοντας" διὰ τοῦτο καὶ ὁ Παῦλος καίτοιγε ἀληθεύοντας ἐπεστύμι-
σεν αὐτοὺς, ἵνα μὴ πρόφασιν Χαβόντες τοῖς ἀληθέσι καὶ ψευδῆ πάλιν
ἀναμίξωσι, καὶ ἀξιόπιστοι γένωνται. Chrysost. de Lazaro, cone. 2. op. tom.
1. pag. 728.

2. Acts, chap. 16. ver. 18.

ἃ Ki γὰρ viv, οὐδενὸς ὄντος τοιούτου, ὄνειροι πολλάκις φανέντες ἐν
τύποις τῶν ἀπελθόντων, πολλοὺς ἠπάτησαν καὶ διέφθειραν πολλῷ
μᾶλλον, εἰ τοῦτο γεγενημένον ἡν καὶ κεκρατηκὸς ἐν ταῖς τῶν ἀνθρώπων
διανοίαις, οἷον ὅτι πολλοὶ τῶν ἀπελθόντων ἐπανῆλθον πάλιν, μυρίους
ἂν ὁ μιαρὸς δαίμων ἐκεῖνος δόλους ἐπλεξε, καὶ πολλὴν ἀπάτην εἰς τὸν
βίον εἰσήγαγε. διὰ τοῦτο ἀπέκλεισε τὰς θυρὰς ὁ Θεὸς, καὶ οὐκ ἀφίησι τινα

MADE BY A JESUIT IN IRELAND. 441

the shapes of them that have departed this life, have de-
ceived and corrupted many: much more if this were once
settled in men’s minds, that many of those that are de-
parted did return again unto us; that wicked devil would
plot a thousand guiles, and bring in much deceit into our
life. And for this cause God hath shut up the doors,
and doth not suffer any of the deceased to return back
and tell the things that are there; lest he, taking occasion
from thence, should bring in all his own devices.” It was
the complaint of Synesius in his time, that there were
** many” both private men and priests too, who feigned
certain dreams, which they called revelations.” And in
ancient writings we meet with sundry visions, which if
they be truly related, may more justly be suspected to have
been illusions of deceitful spirits, than true apparitions of
blessed either souls or angels.

He that will advisedly read over Basilius Seleuciensis
his narration of the miracles of St. Thecla, for example,
must either reject the work as strangely corrupted, or
easily be drawn to yield unto that which I have said. For
who can digest such relations and observations as these :
that they° who watch the night that goeth before her
festivity, do at that time yearly see her driving a fiery
chariot in the air, and removing from Seleucia unto Dali-
sandus, as a place which she did principally affect, in re-
gard of the commodity and pleasantness of the situation,
that both she and other of the saints deceased do ‘ re-
joice* much in solitary places, and do ordinarily dwell in
them ;” that after her death, she should “ affect® oratory

τῶν ἀπελθόντων ἐπανελθέντα εἰπεῖν Ta ἐκεῖ, ἵνα μὴ λαβὼν ἀφορμὴν ἐν-
τεῦθεν ἐκεῖνος, τὰ παρ᾽ ἑαυτοῦ πάντα εἰσαγάγῃ. Chrysost. de Lazar. conc.
4. op. tom. 1. pag. 756.

b Συχνοὶ παρ᾽ ἡμῖν καὶ ἰδιῶται καὶ ἱερεῖς, πλαττόμενοί τινας ὀνείρους,
οὺς αὐτοὶ καλοῦσιν ἀποκαλύψεις. Synes. epist. 54.

4 Kat yap τοῦτο μάλιστα τῶν ἁγίων ἴδιον, τὸ ἠρεμίαις TE χαίρειν, Kai
ταύταις ὡς τὰ πολλὰ ἐναυλίζεσθαι. Ibid. cap. 21.

442 AN ANSWER TO A CHALLENGE

and poetry, and be continually delighted with such as did
more accurately set forth her praises:” (even as Homer
bringeth in Apollo, tickled’ at the heart with hearing the
songs that were made unto him in the camp of the Gre-
cians :) of which he produceth two special instances, the
one of Alypius the grammarian, unto whom being for-
saken of the physicians, Thecla (he saith) did appear in
the night, and demanded of him, what he ailed, and what
he would. He to shew his art, and to win the virgin’s
favour with the aptness of the verse, returneth for an an-
swer unto her that verse, wherewith Homer maketh
Achilles to answer his mother Thetis, in the first of the
Iliads :

Οἶσθα" τίη ταῦτ᾽ εἰδυίῃ πάντ᾽ ἀγορεύω;

Thou knowest ; why should I tell thee that knowest all ?

Whereat ‘the? martyr smiling, and being delighted
partly with the man, partly with the verse, and wondering
that he had answered so aptly,” conveyed a certain round
stone unto him, with the touch whereof he was presently
set on foot from his long and perilous sickness. For the
other instance, the writer reporteth that which happened
unto himself: for ‘‘ the" martyr,” saith he, “ is such a
lover of learning, and taketh such a delight in these ora-
torious praises, that I will tell somewhat of those things
that were done to myself and for myself: which the mar-
tyr, who did it, doth know to have been done, and that 1
lie not.”” Then he telleth, how having prepared an ora-
tion for her anniversary festivity, the day before it should
be pronounced, he was taken with such an extreme pain

f Μελπόντες ἑκαέργον" ὁ δέ, φρένα τέρπετ᾽ ἀκούων. Homer. Iliad. a.

5 ᾽Επιμειδιάσασα γοῦν ἡ μάρτυς, καὶ ἡσθεῖσα ἐπί τε τῷ ἀνδρὶ, ἐπὶ TE
τῷ ἔπει, θαυμάσασα δὲ καὶ ὡς μάλα ἁρμοδίως ἀπεκρίνατο. Basil. Seleuc.
de miraculis S. Thecle, lib. 2. cap. 24.

h Odrw δὲ φιλόλογός ἐστιν ἡ μάρτυς, Kai χαίρει ταῖς διὰ τῶν λόγων
ταύταις εὐφημίαις. ἐρῶ τι καὶ τῶν ἐμαυτῷ καὶ ὑπὲρ ἐμοῦ γεγονότων, ὕπερ
αὐτὴ ἡ παρασχηκυΐῖα μοι μάρτυς οἶδεν Ore γεγένηται, καὶ οὐ ψεύδομαι.
Thid. cap. 27.

MADE BY A JESUIT IN IRELAND. 4AS

in his ear, that the auditory was like to be quite disap-
pointed: but that the martyr the same night appeared
unto him, and shaking him by the ear took all the pain
away. He addeth further, that the same martyr used
often to appear unto him in his study at other times: but
once more especially, while he was in hand with writing
this self same book. For having begun to be weary’ of
the labour, ‘‘ the martyr,” saith he, ‘‘ seemed to sit by
close in my sight, where I used to be at my book, and to
take the quaternion out of my hand, in which I tran-
scribed these things out of my table-book. Yea, and she
seemed unto me to read it, and to rejoice, and to smile,
and to shew unto me by her look that she was pleased
with the things that were written, and that it behoved me
to finish this work, and not to leave it imperfect.”

These things do I here repeat, not with any intention
to disgrace antiquity, whereof I profess myself to be as
great an admirer as any, but to discover the first grounds
from whence that invocation of saints did proceed, where-
by the honour of God and Christ’s office of mediation
was afterwards so much obscured. That saying of St. Au-
gustine is very memorable, and worthy to be pondered :
** Whom should I find, that might reconcile me unto
thee? Should [ have gone unto the angels? With what
prayer? with what sacraments? Many endeavouring to
return unto thee, and not being able to do it by them-
selves, as I hear, have tried these things, and have fallen
into the desire of curious visions, and were accounted

i Οὕτω δὲ ἔχοντι ἐμοὶ Kai χασμιῶντι ἔδοξεν ἡ μᾶρτυς πλησίον ἐν ὄψει
μου παρακαθέζεσθαι, οὗπερ καὶ ἔθος ἣν μοι τὴν πρὸς τὰ βιβλία ποιεῖσθαι
συνουσίαν" καὶ ἀφαιρεῖσθαι μου τῆς χειρὸς τὴν τετράδα, ἐν ἧπερ καὶ ταῦ-
τα ἐκ τῆς δέλτου μετεγραφόμην" καὶ δὴ καὶ ἀναγινώσκειν ἐδόκει μοι, καὶ
ἐφήδεσθαι, καὶ μειδιᾷν, καὶ ἐνδείκνυσθαί μοι τῷ βλέμματι ὡς ἀρέσκοι τότε
τοῖς γραφομένοις, καὶ ὡς δέῃ μὲ ἀναπληρῶσαι τὸν πόνον τοῦτον, καὶ μὴ
ἀτέλεστον καταλιπεῖν. Basil. Seleuc. de miraculis 5. Thecle, lib. 2. cap. 16.

K Quem inyenirem, qui me reconciliaret tibi? An eundum mihi fuit ad ange-
los ? Qua prece ? quibus sacramentis ? Multi conantes ad te redire, neque per
seipsos valentes, sicut audio, tentaverunt hec, et inciderunt in desiderium curi-
osarum visionum, et digni habiti sunt illusionibus. Augustin, Confess, lib. 10,
cap. 42, op. tom. J. pag. 193.

444. AN ANSWER TO A CHALLENGE

worthy of illusions.” Whether they that had recourse
unto the mediation of martyrs, in such sort as these had
unto the mediation of angels, deserved to be punished
with the like delusions, I leave to the judgment of others ;
the thing which I observed was this, that such dreams
and visions as these, joined with miraculous cures that
were wrought at the monuments of the martyrs, bred first
an opinion in men’s minds of the martyrs’ ability to help
them; and so afterwards led them to the recommending
of themselves unto their prayers and protection; where
at first they expected only by their intercession to obtain
temporal blessings (such as those cures were that were
wrought at their tombs, and other like external benefits)
but proceeded afterward to crave their mediation for the
procuring of the remission of their sins and the furthering
of their everlasting salvation. ‘‘ As' often, dear bre-
thren, as we do celebrate the solemnities of the holy mar-
tyrs, let us so expect by their intercession to obtain from
the Lord Temporat benefits, that by imitating the mar-
tyrs themselves we may deserve to receive eternal:” saith
the author of the sermon of the martyrs, which is found
amongst the homilies of St. Augustine and Leo, and in
the Roman™ breviary is appointed to be read at the com-
mon festival days of many martyrs: ‘ Be" mindful of the
martyr,” saith St. Basil in his panegyrical oration upon
Mamas, ‘‘as many of you as have enjoyed him by DREAMs ;
as many of you as coming to this place, have had him a
helper to your prayings; as many as to whom, being
called by name, he shewed himself present by his works ;

1 Quotiescumque, fratres charissimi, sanctorum martyrum solennia celebra-
mus: ita ipsis intercedentibus expectemus a Domino consequi temporalia bene-
ficia, ut ipsos martyres imitando accipere mereamur eterna. Serm. de martyr.
ad calcem sermonum Leonis I. et app. tom. 5. oper. August. serm. 225. pag. 370.

πὶ Breviar. Roman. in communi plurimorum martyrum extra tempus paschale,
lect. 4.

2 Μνήσθητέ μοι τοῦ μάρτυρος, doo Ov ὀνείρων αὐτοῦ ἀπηλαύσατε" ὅσοι
περιτυχόντες τῷ τόπῳ τούτῳ, ἐσχήκεσαν αὐτὸν συνεργὸν εἰς προσευχὴν"
ὅσοις, ὀνόματι κληθεὶς, ἐπὶ τῶν ἔργων παρέστη" ὕσους, ὁδοιπόρους ἐπανή.-
γαγεν" ὕσους, ἐξ ἀῤῥωστίας ἀνέστησεν" ὕσοις, παῖδας ἀπέδωκεν ἤδη τετε-
λευτηκότας" ὕσοις, προθεσμίας βίου μακροτέρας ἐποίησεν. Basil. hom.
26. de S. Mamante. op. tom. 2. pag. 185, j

MADE BY A JESUIT IN IRELAND. 4A5

as many travellers as he hath brought back again; as many
as he hath raised from sickness; as many as he hath re-
stored their children unto having been dead; as many as
have received by his means a longer term of life.”

Here a man may easily discern the breedings of this
disease, and as it were the grudgings of that ague that
afterwards brake out into a pestilential fever. The martyr
is here vocatus only, not invocatus yet: not called upon
by being prayed unto, but called to join with others in
putting up the same petition unto his and their God.
For as here in the Church militant we have our fellow-
soldiers συναγωνίσαντας, striving together with us, and
suvuToupyourrac?, helping together with their prayers to
God for us; and yet because we pray one for another,
we do not pray one to another: so the fathers which
taught that the saints in the Church triumphant do pray for
us, might with St. Basil acknowledge that they had the
martyrs “ συνυέργους εἰς προσευχὴν, fellow helpers to their
prayer ;” and yet pray with them only, and not unto them.
-For howsoever this evil weed grew apace, (among the
superstitious multitude especially) yet it was so cropt at
first by the skilful husbandmen of the Church, that it got
nothing near that height which under the papacy we see
it is now grown unto. Which that we may the better
understand, and more distinctly apprehend, how far the
recommending of men’s selves unto the prayers of the
saints, which began to be used in the latter end of the
fourth age after Christ, came short of that mvocation of
saints, which is at this day practised in the Church of
Rome: these special differences may be observed betwixt
the one and the other. First, in those elder times, he
that prayed silently was thought to honour God in a
singular manner: as one that ‘ brought’ faith with him,
and confessed that God was the searcher of the heart and

ο Rom. chap. 15. ver. 30. P 2 Cor. chap. 1. ver. 11.

4 Quiin silentio orat, fidem defert, et confitetur quod Deus scrutator cordis et
renis sit, et orationem tuam ante ille audiat, quam tuo ore fundatur, Ambros.
de sacram, lib. 6, cap. 4, op. tom, 2, pag. 383.

446 AN ANSWER TO A CHALLENGE

reins, and heard his prayer, before it was poured out of
his mouth:” the understanding of the present secrets of
the heart, by the general judgment of the fathers, being"
no more communicated by him unto the creatures, than
the knowledge of things to come; for before the day
wherein the secrets of the heart shall be manifested,
‘** Almighty® God alone doth behold the hidden things :”
saith St. Hierome, alleging for proof of this the text,
“ 'Thy*t Father that seeth in secret ;” ‘ God" searcheth the
hearts and reins;” and ‘“ Thou” only knowest the hearts
of all the children of men.” But now in the church of
Rome mental prayers are presented to the saints, as well
as vocal, and they are believed to receive both the one
and the other. |

Secondly, in the former times “ it* was a great question,
whether at all, or how far, or after what manner the spi-
rits of the dead did know the things that concerned us
here :”” and consequently, whether they pray for us only
in general’, and for the particulars God answereth us ac-
cording to our several necessities, where, when, and after

© Προγνώστης καὶ καρδιογνώστης μόνος 6 θεὸς ὑπάρχει ἐπεὶ οὐδὲ αὐτοὶ
οἱ ἄγγελοι τὰ ἐν καρδίᾳ, ἢ τὰ μέλλοντα ἐπίστανται. Quest. 99. ad Anti-
och. tom. 2. oper. Athanas. pag. 291.

5 Et prius quidem solus omnipotens Deus cernit occulta, dicente sermone
evangelico ; Et pater qui videt in abscondito. Et in alio loco: Scrutans corda
et renes Deus. Et in regum volumine: Tu solus nosti corda cunctorum filiorum
hominum. Hieron. lib. 5. in Ezech. cap. 16. Vid. eund. lib. 4. in Ezech. cap.
14. lib. 4. in Jerem. cap. 20. et lib. 1. in Matth. cap. 9. (supra, pag. 122.) Jo.
Chrysost. in Matth. hom. 29. edit. Greec. vel. 80. Latin. Gennadium de eccles.
dogmatib. cap. 81. Jo. Cassian. collat. 7. cap. 13. Sedulium in Rom. cap. 2. Pas-
chasium de Spiritu Sancto, lib. 2. cap. 1. et alios passim.

τ Matth. chap. 6. ver. 4. 4 Psalm 7. ver. 9.

W 1 Kings, chap. 8. ver. 39.

* Respondeo magnam quidem esse questionem, nec in presentia disserendam,
quod sit operis prolixioris ; utrum, vel quatenus, vel quomodo ea que circa nos
aguntur noverint spiritus mortuorum. Augustin. in Psal. 108. enarrat. 1.

y Vid. August. de cura pro mortuis, cap. 16. supra citatum, pag. 439. sanc-
tos in genere sollicitos esse pro ecclesia, et orare posse, atque etiam reipsa
orare, fatentur Philippus in apologia confessionis Augustanz, articulo de invoca-
tione sanctorum; Brentius in confessione Wirtembergensi, capite de invocatione
sanctorum ; Kemnitius in tertia parte examinis concilii Tridentini: Calvinus
quoque libro tertio institut. cap. 20. sect. 21, et 24. non repugnat huic sententia.
Bellar, de Missa, lib. 2. cap. 8,

MADE BY A JESUIT IN IRELAND. 44

what manner he pleaseth. Anselmus Laudunensis in his
interlineal gloss upon that text, “ Abraham‘is ignorant of us,
and Israel knoweth us not :” noteth, that Augustine saith,
‘‘that* the dead, even the saints, do not know what the liv-
ing do, no not their own sons.” And indeed St. Augustine
in his book of the care for the dead, maketh this infer-
ence upon that place of Scripture: “ ΠΡ such great pa-
triarchs as these were ignorant, what was done toward the
people that descended from them, unto whom, believing
God, the people itself was promised to come from their
stock: how do the dead interpose themselves in knowing
and furthering the things and acts of the living?” and
afterwards draweth these conclusions from thence, which
Hugo de Sancto Victore® borrowing from him, hath ine
serted into his book De spiritu et anima‘, “ The® spirits
of the dead be there, where they do neither see nor hear
the things that are done or fall out unto men in this
life. Yet' have they such a care of the living, although
they know not at all what they do, as we have care of the
dead, although we know not what they do. The* dead

2 Isaiah, chap. 63. ver. 16.

ἃ Augustinus dicit: Quia mortui nesciunt, etiam sancti, quid agant vivi,
etiam eorum filii. Gloss. interlineal. in Esai. cap. 63.

» Si tanti patriarche quid erga populum ex his procreatum ageretur, ignora-
verunt, quibus Deo credentibus populus ipse de illorum stirpe promissus est :
quo modo mortui vivorum rebus atque actibus cognoscendis adjuvandisque mis-
centur? Augustin. de cura pro mortuis, cap. 13. op. tom. 6. pag. 526.

¢ Lib. de spiritu et anima, tom. 6. operum Augustini: qui idem est cum libro
2. de anima, inter opera Hugonis Victorini.

d Cap. 29.

© Thi sunt spiritus defunctorum, ubi non vident quecunque aguntur, aut eve-
niunt in ista vita hominibus. August. de cura pro mortuis, cap. 13. pag. 526.

f Tta illi (diviti) fuit cura de vivis, quamvis quid agerent, omnino nesciret :
quemadmodum est nobis cura de mortuis, quamvis quid agant, omnino utique
nesciamus. Ibid. cap. 14. pag. 527.

& Proinde fatendum est, nescire quidem mortuos quid hic agatur, sed dum hic
agitur ; postea vero audire ab eis, qui hinc ad eos moriendo pergunt. Non qui-
dem omnia, sed que sinuntur indicare, qui sinuntur etiam ista meminisse; et
quee illos, quibus hac indicant, oportet audire. Possunt et ab angelis, qui re-
bus que aguntur hic przesto sunt, audire aliquid mortui, quod unumquenque
illorum audire debere judicat cui cuncta subjecta sunt, &c. Possunt etiam
spiritus mortuorum aliqua qua hic aguntur, que necessarium est eos nosse, et
que necessarium non est eos non nosse, non solum preterita vel prasentia, ye-

448 AN ANSWER TO A CHALLENGE

indeed do not know what is done here, while it is here in
doing: but afterward they may hear it by such as die and
go unto them from hence; yet not altogether, but as much
as is permitted to the one to tell and is fit for the other
to hear. They may know it also by the angels which be
here present with us, and carry our souls unto them.
They may know also by the revelation of God’s spirit
such of the things done here as is necessary for them to
know.” Hitherto Hugo out of St. Augustine, who is
herein also followed by Gratian, in the second part of the
Decrees", where the gloss layeth down his resolution
thus: ‘‘ Gratian' moveth a certain incident question; whe-
ther the dead know the things that are done in this world
by the living? and he answereth, that they do not: and
this he proveth by the authority of Isaiah*.”

The like question is moved by the master of the Senten-
ces, ‘© Whether! the saints dohear the prayers of suppli-
ants, and the desire of petitioners do come unto their no-
tice?” and this answer is returned thereunto: “ It is NoT
INCREDIBLE, that the souls of the saints, which in the se-
cret of God’s presence are joyed with the illustration of the
true light, do in the contemplation thereof understand the
things that are done abroad, as much as appertaineth
either to them for joy, or to us for help. For as to the
angels, so to the saints likewise which stand before God,
our petitions are made known in the Word of God which
they contemplate.” Upon which place of the master,

yumetiam futura spiritu Dei revelante cognoscere. Aug. de cura pro mortuis,
cap. 15. op. tom. 6. pag. 527.

h Cans. 13. quest. 2. cap. 29.

i Facit. Grat. quandam incidentem questionem ; utrum defuncti sciunt que
in mundo geruntur a vivis ? et respondet, quod non: et hoc probat auctoritate
Esaiz. Gloss. in 13. quest. 2. de mortuis.

k Tsaiah, chap. 63. ver. 16.

1 Sed forte queris ; Nunquid preces supplicantium sancti audiunt, et vota
postulantium in eorum notitiam perveniunt? Non est incredibile, animas sanc-
torum, que in abscondito faciei Dei veri luminis illustratione letantur, in ipsius
contemplatione ea que foris aguntur intelligere, quantum vel illis ad gaudium,
vel nobis ad auxilium pertinet. Sicut enim angelis, ita et sanctis qui Deo assis-
tunt, petitiones nostre innotescunt in verbo Dei quod contemplantur. Petr.
Lombard. sentent, lib, 4, distinct. 45,

MADE BY A JESUIT IN IRELAND. 449

Scotus disputing, groweth to this conclusion: ‘“ I” say,
that it is not necessary in respect of the beatitude, that
one in bliss should see our prayers, neither regularly or
universally in the Word, because it is not such a thing as
is a necessary sequel of beatitude, nor yet that they be
revealed, because that neither such a revelation doth ne-
cessarily follow upon beatitude.” Notwithstanding (for a
reason which we shall hear of afterward) he saith, “ it is
PROBABLE, that God doth specially reveal unto him that
is in bliss such of our prayers as are offered unto him,
or unto God in his name.” The same conclusion doth
Gabriel Biel make in his lectures upon the canon of the
mass; for having showed, first, that “ the" saints in heaven,
by their natural knowledge, which is the knowledge of
things in their proper kind, know no prayers of ours that
are here upon earth, neither mental nor vocal, by reason
of the immoderate distance that is betwixt us and them;” se-
condly, that “it? is no part of their essential beatitude,
that they should see our prayers, or our other actions in
the Word ;” and thirdly, that “ it? is not altogether cer-
tain, whether it do appertain to their accidental beatitude,
to see our prayers,” he thus at length concludeth: ‘ It*
is therefore said PROBABLY, that although it do not follow

m Dico, quod non est necesse ex ratione beatitudinis, quod beatus videat ora-
tiones nostras : neque regulariter sive universaliter in verbo, quia non est ali-
quid quasi necessaria sequela beatitudinis ; neque quod revelentur, quia neque
talis revelatio necessario sequitur beatitudinem, &c. Tamen probabile est, quod
Deus beatis revelat de orationibus sibi, vel Deo in nomine ejus oblatis. Jo.
Scotus, in 4. dist. 45. quest. 4.

π΄ Dicendum, quod sancti in patria qui de facto in ccelis sunt, naturali cogni-
tione pura vespertina, quz est cognitio rerum in proprio genere, nullas orationes
nostrum in terra consistentium, neque mentales neque vocales cognoscunt prop-
ter immoderatam distantiam inter nos et ipsos. Gabr. Biel, in canon. Miss.
lect. 31.

° Non est de ratione beatitudinis essentialis; ut nostras orationes, aut alia
facta nostra, matutina cognitione videant in Verbo. Ibid.

P Utrum autem videre nostras orationes pertineat ad eorum beatitudinem
accidentalem, non per omniacertum est. Ibid.

4 Unde probabiliter dicitur, quod licet non necessario sequitur ad sanctorum
beatitudinem, ut orationes nostras audiant de congruo: tamen Deus eis revelat
omnia que ipsis ab hominibus offeruntur; sive ipsos magnificando et landando,
sive eos orando et auxilia implorando, Gabr. Biel. in canon. Miss. lect. 31.

VOL, IIl, GG

4.50 AN ANSWER TO A CILALLENGE

necessarily upon the saints’ beatitude, that they should
hear our prayers of congruity: yet that God doth reveal
all things which are offered unto them by men, whether
in magnifying and praising them, or in praying unto them
and imploring their help.” Cardinal Bellarmine sup-
poseth, that ‘ iff the saints should have need thus of a
new revelation, the Church would not so boldly say unto
all the saints, pray for us: but would sometimes entreat of
God, that he would reveal our prayers unto them.” Yet
because ‘‘it seemeth’ unto him superfluous to desire ordi-
narily of them that they should pray for us, which cannot
ordinarily understand what we do in particular, but know
only in general that we are exposed to many dangers :” he
resolveth, that ‘‘ although’ there may be some doubt, in
what manner the saints may know things that be absent,
and which are sometimes delivered by the affection of the
heart alone, yet it is certain that they do know them.”
And you must note", saith Doctor Pesantius, that this is
to be held for a point of faith, ‘‘ that the saints do know
the prayers which we pour unto them: because otherwise
they should be made in vain.” So that to make good the
popish manner of praying unto saints, that which at the
first was but probable and problematical, must now be
held to be de fide, and an undoubted axiom of divinity.
Thirdly, in the popish invocation, formal and absolute
prayers are tendered to the saints; but the compellations
of them used at first, were commonly either wishes only,
or requests of the same nature with those which are in

Si indigerent sancti nova revelatione, Ecclesia non diceret ita audacter omni-
bus sanctis: Orate pro nobis: sed peteret aliquando a Deo, ut eis revelaret
preces nostras. Bellarm. de eccles. triumph. lib. 1. cap. 20.

5. Superfluum videtur ab eis (qui sunt in purgatorio) ordinarie petere, ut pro
nobis orent: quia non possunt ordinarie cognoscere quid agamus in particulari,
sed solum in genere sciunt nos in multis periculis versari. Id. de Purgator.
lib. 2. cap. 15.

* Etsi dubitatio esse possit, quemadmodum cognoscant absentia, et que solo
cordis affectu interdum proferuntur; tamen certum est eos cognoscere. Id. de
eccles. triumph. lib. 1. cap. 20.

ἃ Notandum, quod est de fide, beatos cognoscere orationes quas ad illos fun-
dimus: alias frustra fierent. Alexand. Pesant. in 1. part. Thom. quest. 12.
artic. 10. disput. 7. conclus. 6.

MADE BY A JESUIT IN IRELAND. 451

this kind usually made unto the living, where the requester
is oftentimes superior to him whose prayers he desireth
(which standeth not well with the condition of prayer” pro-
perly so called) and they that are requested, be evermore
accounted in the number of those that pray for us, but
none of those that are prayed unto by us. Of this you
may hear, if you please, what one of the more moderate
Romanists writeth: ‘“ If* it were lawful for the prophet
to call to the angels and the whole host of heaven, and to
exhort them that they would praise Gop, which notwith-
standing they do continually without any one admonishing
them, whereby nothing else but a certain abundance of
desire of the amplifying of God’s glory is declared, why
may it not be lawful also, out of a certain abundance of
godly desire to call upon those blessed spirits which by
the society of the same body are conjoined with us ;. and
to exhort them, that they should do that, which we be-
lieve they otherwise do of themselves? ‘That to say:
All ye saints, pray unto God for me: should import as
much as if it were said, Would to God, that all the saints
did pray unto God for me! I wish earnestly, that all the
saints should pray to God for me.” Thus writeth Cassander,
inhis notes upon the ancient ecclesiastical hymns, publish-
ed by himin the year MDLVI. ; who being challenged for
this by some others of that side, added this further to give
them better satisfaction: “ΚΝ When’ I did see that it was

W Est enim oratio actus quidam rationis, quo unus alteri supplicat, inferior
videlicet superiori. Bellarmin. de bonis operib. in particulari, lib. 1. cap. 7.

* Si prophetz licuit appellare angelos, et universum ccelestem exercitum, eos-
que hortari ut Deum laudent, quod tamen nullo etiam monente assidue faciunt ;
quo sane nihil aliud quam abundantia quedam studii divine glorize amplifi-
cande declaratur : cur etiam non liceat beatos illos spiritus ejusdem corporis so-
cletate nobiscum conjunctos, ex quadam pii desiderii redundantia compellare,
atque exhortari, uti id faciant, quod eos ultro facere credimus ? ut perinde va-
leat ; Omnes sancti orate Deum pro me: ac si dicatur : Utinam omnes sancti
Deum orent pro me! quam velim ut omnes sancti Deum orent prome. Georg.
Cassand. Schol. in Hymn. ecclesiastic. operum, pag. 242,

Υ Cum viderem non necessarium, ut statuamus sanctos intelligere nostras pre-
ces ; credebam ad calumnias nonnullorum repellendas satis esse si dicamus per
modum desiderii eas interpellationes explicare posse: quod minus habet absur-
ditatis, et divinarum literarum exemplis congruit. Si quis autem hujusmodi

Ga 2

452 AN ANSWER TO A CHALLENGE

not necessary, that we should hold that the saints do un-
derstand our prayers, I thought it was sufficient to put
back the calumnies of some, if we should say that these
interpellations might be expounded by way of wishing or
desiring: which hath less absurdity in it, and is agreeable
to the examples of the holy Scriptures. But if any man
would have such compellations as these to be taken also
for an intimation of the desire, and a direct speaking unto
them, I do not gainsay it. Notwithstanding I would think
that a tacit condition ought to be understood in such an
intimation, such as Gregory Nazianzen doth express in
the funeral oration of his sister Gorgonia, when he saith :
If thou hast any care at all of our speeches, and holy souls
receive this honour from God, that they have notice of
such things as these, do thou accept this oration of
ours.”

Yea in the very darkest times of the papacy there
wanted not some, who for certain reasons (recited by Gui-
lielmus Altissiodorensis and Gabriel Biel) resolved that
neither the saints do pray for us, neither are we to pray
unto them, ‘* With? these and such like reasons,” saith
Biel, ‘‘ were the heretics deceived, and some Christians
in our time are now deceived.” Which moved John
Scharpe in the university of Oxford publicly to dispute
the two questions, of praying to saints, and praying for the
dead, ‘‘ especially*, because it was esteemed by some
famous men, and not without probability, that such suf-

compellationes pro intimatione quoque desiderii, et directa (ut ita loquamur) al-
loquutione haberi velit ; non repugno. Crediderim tamen hujusmodi intima-
tioni tacitam conditionem subesse debere; qualem Gregorius Nazianzenus in
oratione funebri sororis Gorgonie exprimit, cum ait: Proinde si nostii sermo-
nes vel parumper tibi cure sint, honorque talis sanctis a Deo debetur animabus,
ut talia resciscant; suscipe et tu sermonem nostrum. Georg. Cassand. epist. 19.
ad Jo. Molinzum, pag. 1109.

7 His et similibus rationibus decepti sunt dicti heretici. Decipiuntur et nunc
nonnulli nostro tempore Christiani. Gabriel Biel, in Canon. Miss. lect. 30.

ἃ Prasertim, cum ἃ quibusdam famosis verisimiliter zstimatur, quod hujus-
modi suffragia et orationes in ecclesia Dei superfluunt; quibusdam vero sapien-
tibus videtur contrarium. Joh. Scharpe, Procem. in questiones de orationib.
sanctorum, et suffragiis viatorum. MS&. in bibliotheca collegii Mertonensis
Oxon.

MADE BY A JESUIT IN IRELAND. 453

frages and prayers were superfluous in the Church of
God, although some other wise men thought the con-
trary.” And in this particular question now in hand, ΑἹ-
tissiodorensis telleth us, that “many” do say that neither
we pray unto the saints, nor they pray for us, but impro-
perly: in respect we pray unto God, that the merits of
the saints may help us.” For which he referreth us to
the versicle, used to be sung at the feast of All Saints,
which in the breviary of Sarum I find laid down in this
manner :

Adjuvent® nos eorum merita,
Quos propria impediunt scelera ;
Excuset intercessio,

Accusat quos actio ;

Et qui eis tribuisti

Ceelestis palmam triumphi,

Nobis veniam non deneges peccati.

ἐς Let their merits help us, whom our own sins _ hinder.
Let their intercession excuse us, whose own action doth
accuse us. And thou, who hast bestowed upon them the
palm of the heavenly triumph, deny not unto us the par-
don of our sin.” Where if any poison do remain hidden
under the name of merits, we will prepare an antidote
against it in his proper place.

And in the mean time observe here a fourth differ-
ence betwixt the popish prayers and the interpella-
tions used in the ancient time. For by the doctrine
and practice of the Church of Rome, the saints in hea-
ven are not only made joint petitioners with us (as the
saints are upon earth) but also our attorneys and advo-
cates, who carry the suit for us, not by the pleading of

» Propter istas rationes et consimiles dicunt multi, quod nec nos oramus
sanctos, nec ipsi orant pro nobis, nisi improprie : ideo sc. quia oramus Deum ut
sanctorum merita nos juvent. unde : Adjuvent nos eorum merita, &c. Guiliclm.
Altissiodor. in summ. part. 4. lib. 3. tract. 7. cap. de orat. quest. 6.

© Breviar. secundum usum Sarum. in omnium sanctorum officio. Whence I
correct the error of Illyricus, in catalogo testium veritatis. edit. Basil. ann. 156°.
pag. 390. (cited by me in the former editions of this treatise) ; who allegeth
this out of the breviary of the Pramonstratensian order, in a contrary sense;
reading the place interrogatively.

454 AN ANSWER TO A CHALLENGE

Christ’s merits alone, but by bringing in their own merits
likewise; upon the consideration of the dignity or condig-
nity whereof it is believed, that God yieldeth to the mo-_
tions they make unto him in our behalf. ‘* We* pray unto
the saints,” saith the master of the Sentences, “ that they
may intercede for us, that is to say, that their merits may
help us, and that they may will our good: for they willing
it, Gop doth willit, and so it will be effected.” ‘* We®
ought to entreat the apostles and the other saints,” saith
Hugo de Prato, “ in all our necessities, because they are
our advocates, and the means betwixt us and God, by
whom God hath ordained to bestow all things upon us.”
Because “ it'is a thing fitting,” saith Scotus, ‘that he that
is in bliss should be a coadjutor of God in procuring the
salvation of the elect, according to such manner as this
may agree unto him; and to this it is requisite, that our
prayers which are offered unto him should specially be
revealed unto him, because they lean specially upon the
merits of him as of a mediator bringing us to the salvation
which is sought for: therefore it is probable that God
doth specially reveal unto him that is in bliss such of our
prayers as are offered unto him, or unto God in his
name.” But this is an open derogation to the high prero-
gative of our Saviour’s meritorious intercession, and a
manifest encroachment upon the great office of mediation,
which the most religious and learned among those fathers,
who desired to be recommended unto the prayers of the

ἃ Oramus sanctos, ut intercedant pro nobis, id est, ut merita eorum nobis suf-
fragentur, et ut ipsi velint bonum nostrum : quia eis volentibus Deus vult, et
ita fiet. Petr. Lombard. sentent. lib. 4. distinct. 45. et Jacobus de Vitriaco. in
Litania majori.

© Rogare debemus apostolos et alios sanctos in omni necessitate nostra: quia
ipsi sunt advocati nostri, et medii inter nos et Deum, per quos Deus ordinavit
omnia nobis largiri. Hug. de Prato, sermon. 35.

f Quia congruum est beatum esse coadjutorem Dei in procurando salutem
electi, eo modo quo hoc sibi potest competere; et ad istud requiritur 5101 reve-
lari orationes nostras specialiter, que sibi offeruntur, quia ille specialiter inni-
tuntur meritis ejus tanquam mediatoris perducentis ad salutem, que petitur:
ideo probabile est, quod Deus beatis revelat de orationibus sibi, vel Deo in no-
mine ejus oblatis. Jo. Scot. in 4. sent. dist. 45. quest. 4.

MADE BY A JESUIT IN IRELAND. 45S

saints, were so careful to preserve entire unto him:
** For what is so proper to Christ,” saith St. Am-
brose, ‘fas to stand by God the Father for an advo-
cate of the people?” ““ He’ is the priest,” saith St. Au-
gustine, ‘“‘who being now entered within the veil, ALONE
there of them that have been partakers of flesh, doth
make intercession for us. In figure of which thing,
in that first people, and in that first temple the priest
only did enter into the Holy of holies, and all the people
stood without.” And therefore where St. John saith :
* These’ things write I unto you, that ye sin not: and if
any man sin, we have an Advocate with the Father, Jesus
Christ the righteous.” St. Augustine in his exposition
upon that place maketh this observation thereupon: that
St. John being so great a man as he was, “" did* not say,
“YE have, nor ye have ME, nor YE have Christ himself: but
did both put in Christ, not himself; and also said, we
have, not yE have. Because he had rather put himself in
the number of sinners, that he might have Christ to be his
advocate, than put himself for an advocate instead of
Christ, and be found amongst the proud that should be
damned.” And from thence draweth this conclusion
against Parmenian the Donatist: “ If! he had said thus:

® Quid enim tam proprium Christi, quam advocatum apud Deum patrem ad-
stare populorum ? Ambros. in Psal. 39. op. tom. 1. pag. 861.

h Tpse sacerdos est, qui nunc ingressus in interiora veli, solus ibi ex his qui
carnem gestaverunt interpellat pro nobis. In cujus rei figura in illo primo po-
pulo, et in illo primo templo unus sacerdos intrabat in sancta sanctorum, popu-
lus omnis foras stabat. August. in Psalm. 64. op. tom. 4. pag. 633.

i 1 John, chap. 2. ver. 1.

k Non dixit, habetis, nee me habetis, dixit, nec ipsum Christum habetis, dixit :
sed et Christum posuit, non se, et habemus dixit, non habetis. Maluit se ponere
in numero peccatorum, ut haberet advocatum. Christum : quam ponere se pro
Christo advocatum, et inveniri inter damnandos superbos. Id. tractat. 1. in 1.
epist. Johan. cap. 2. op. tom. 3. par. 2. pag. 831.

! $i ita diceret ; Hoc scripsi vobis ut non peccetis, et si quis peccaverit, media-
torem me habetis apud patrem, ego exoro pro peccatis vestris: (sicut Parmenia-
nus quodam loco mediatorem posuit episcopum inter populum et Deum:) quis
eum ferret bonorum atque fidelium Christianorum ? Quis sicut apostolum Christi,
et non sicut Antichristum intueretur? Id, lib. 2. contr. epist. Parmenian.

cap. 8. op. tom. 9, pag. 34.

4.56 AN ANSWER TO A CHALLENGE

IT have written this unto you, that you sin not, and if any
man sin, you have me a Mediator with the Father, I make
intercession for your sins: (as Parmenian in one place
doth make the bishop a mediator betwixt the people and
God): what good and faithful Christian would endure him?
who would look upon him as the apostle of Christ, and not
as Antichrist rather?” The doctrine therefore and prac-
tice of the Church of Rome in this point, by this learned
father’s judgment, must needs be held to be ungodly and
antichristian.

Fifthly, the recommendation of men’s selves unto the
prayers of the saints deceased, which was at first admitted
in the ancient Church, did no way impeach the confidence
and boldness which we have gotten in Christ, to make our
immediate approach unto the throne of grace: which
by the invocation of saints now taught in the Church of
Rome, is very much impaired. For to induce men to the
practice of this, the great majesty of God, and the se-
verity of his justice is propounded unto poor sinners on
the one hand, and the consideration of their own baseness
and unworthiness on the other. Whereupon it is in-
ferred, that as well for the manifesting of their reverence
to God’s majesty, as the testifying of their submissness
and humility, they should seek to God by the mediation
of his saints, like as men do seek unto the King by the
mediation of his servants. Which motives can have
no more force to encourage men to the invocation of
saints, than they have to discharge them from the imme-
diate invocation of God and his Christ. So among the
causes alleged by Alexander of Hales, why we ought to
pray unto the saints: one is, “ in™ respect of our want in
contemplating, that we who are not able to behold the
highest light in itself, may contemplate it in his saints ;”

™ Ulterius propter nostram inopiam in contemplando: ut qui non possumus
summam lucem in se aspicere, eam in suis sanctis contemplemur. Tertio, prop-
ter inopiam in amando: quia nos miserabiles homines, vel plerique nostrum
magis afficimur circa sanctum aliquem aliquando, quam etiam circa Dominum ; et
ideo Dominus compassus nostrz miseriz, vult quod oremus sanctos suos. Alexand,
de Hales, summ. part. 4. quest. 26. memb, 3. artic. 5.

MADE BY A JESUIT IN IRELAND. 457

another, “ in respect of our want in loving : because we, mi-
serable men, (miserable men indeed that do so) or some
of us at least are more affected sometimes unto some saint,
than unto our Lord himself: and therefore God having
compassion on our misery, is pleased that we should pray
unto his saints;” and a third, ‘‘ in” respect of the reve-
rence of God, that a sinner who hath offended God, be-
cause he dareth not to come unto him in his own person,
may have recourse unto the saints, by imploring their
patronage.” The like we read in Gabriel Biel, handling
the same argument: ‘ This° is a singular consolation,”
saith he, “ to sinners, who have oftentimes more mind to
the interpellation of the saints than of the Judge: whose
defect of holiness also other men’s goodness is able to
supply ;” and it maketh ‘for? the reverence of God, that
a sinner who hath offended God, as it were not daring
for the dross of his sin to appear in his proper person,
before the most high and dreadful majesty, should have
recourse unto the saints who are most pure and grateful
to God, who may present the sinners’ prayers unto the
most High, and by adjoining their merits and prayers
thereunto, might make the same more fit for audience,
more pleasing and more grateful.” ‘Therefore Salmeron
the Jesuit sticketh not to deliver his opinion plainly, that
the praying unto God by the saints seemeth to be better
than the praying unto him immediately, as for other rea-
sons, “ sot because the Church, which hath the spirit of

4 Propter Dei reverentiam : ut peccator, qui Deum offendit, quia non audet
in propria persona adire, recurrat ad sanctos, eorum patrocinia implorando.
Alexand. de Hales, summ., part. 4. queest. 26. memb. 3. artic. 5.

© Peccatoribus singularis est consolatio, qui ad sanctorum interpellationem
quandoque magis animantur quam Judicis: quorum etiam sanctitatis defectum
supplere potest probitas aliena. Gabr. Biel, in Canon. Miss. lect. 30.

P Propter Dei reverentiam ; ut sc. peccator qui Deum offendit, quasi non au-
dens in persona propria, propter peccati scoriam, coram majestate altissima pa-
riter et tremenda apparere, recurreret ad sanctos purissimos et Deo gratos; qui
peccatoris preces altissimo presentarent, easque suis adjunctis meritis et preci-
bus magis redderent exaudibiles, placidas, atque gratas. Ibid. lect. 31.

4 Tertio, quia Ecclesia, que Christi spiritum habet, frequentissime per sanctos
recurrit ad Deum, rarius per se ad Deum accedit. Quarto, precatio Dei per in-

458 AN ANSWER TO A CHALLENGE

Christ,” (though St. Augustine surely would have judged
such a church to be led by the spirit of Antichrist rather
than of Christ,) most frequently hath recourse unto
God by the saints, but cometh more rarely unto God by
itself;” and also, because “ the praying of Gop by the
invocations of saints doth argue greater humility, as may
be seen in the centurion";” whereunto he applieth also
the saying of David: “ He’ hath had a respect to the
prayer of the humble, and did not despise their prayers ;”
and of Judith: ‘‘ The' prayer of the humble and meek
hath always pleased thee.”

Thus in the days of the apostles themselves, under the
pretence of humility", some laboured to bring into the
church the worshipping of angels: which carried with
it a show” of wisdom, as St. Paul speaketh of it, and such
a show as was not far unlike unto that wherewith
our Romish doctors do cozen simple people now-a-
days. For “ this*,” saith Theodoret, “ did they counsel
should be done,” namely, thatmen should pray unto an-
gels, “ pretending humility, and saying, that the God of
all things was invisible, and inaccessible, and incomprehen-
sible: and that it was fit we should procure God’s favour
by the means of angels ;” whereas St. Chrysostom treat-
ing of Christian humility, sheweth that the faithful who
are furnished with that grace, do notwithstanding “ as-
cend’ beyond the highest tops of heaven, and passing by
the angels, present themselves before the regal throne

vocationem sanctorum arguit majorem humilitatem ; sicut videre est in centu-
rione. Alphons. Salmer. in 1. Timoth. cap. 2. disput. 7. sect. ult.

τ Luke, chap. 7. ver. 6, 7. 5 Psalm. 102. ver. 17.

t Judith, chap. 9. ver. 16. " Coloss. chap. 2. ver. 18.

W Coloss. chap. 2. vers. 23.

x Τοῦτο τοίνυν συνεβούλευον ἐκεῖνοι γίνεσθαι, ταπεινοφροσύνῃ δῆθεν
κεχρημένοι καὶ λέγοντες, ὡς ἀόρατος ὁ τῶν ὕλων θεὸς ἀνέφικτός τε καὶ
ἀκατάληπτος, καὶ προσήκει διὰ τῶν ἀγγέλων τὴν θείαν εὐμένειαν πραγ-
ματεύεσθαι. Theodoret. in Coloss. cap. 2.

Υ Οἱ καὶ αὐτὰς ὑπερβαίνουσι τοῦ οὐρανοῦ τὰς ἀψίδας, Kai ἀγγέλους
παρερχόμενοι παρειστήκασιν αὐτῶ τῷ θρόνῳ τῷ βασιλικῷ. Chrysost. in
Matt. homil. 65. op. tom. 7. pag. 651.

MADE BY A JESUIT IN IRELAND. 459

itself;” yea by“ learning thus to speak with God in prayer,
he sheweth that the man himself is made a kind of an
angel, ‘the soul is so set loose from the bonds of the
body, the reasoning is raised up so high; he is so trans-
lated into heaven, he doth so overlook these worldly
things, he is so placed by the regal throne itself, although
he be a poor man, although a servant, although a simple
man, although an unlearned.” Neither is it to be forgot-
ten, that the heathen idolaters also, to cover ‘‘ the* shame
of their neglecting of God, were wont to use this miser-
able excuse: that by these they might go to God, as by
officers we go to the king;” which is the very self-same
rag our Romanists have borrowed from them to cover
their superstition with, that the nakedness thereof might
not appear. But St. Ambrose, or whosoever else was
author of those commentaries upon St. Paul’s epistles
that are found among his works, hath met well with them,
and sufficiently discovered the vanity of these gross and
carnal imaginations: ‘‘ Go? to,” saith he, “is there any
man so mad, or so unmindful of his salvation, as to give the
king’s honour to an officer: whereas if any shall be found
but to treat of such a matter, they are justly condemned
as guilty of high treason? And yet these men think
themselves not guilty, who give the honour of God’s name

-λνθρωπος yap Θεῷ παιδευθεὶς διαλέγεσθαι, ὡς εἰκὸς τὸν τῷ θεῷ δια-
λεγόμενον, ἄγγελος ἔσται λοιπὸν" οὕτως ἀπολυέται τῶν δεσμῶν τοῦ σώ-
ματος ἡ ψυχὴ" οὕτω μετάρσιος αὐτῷ γίνεται ὁ λογισμός" οὕτω μετοικίζε-
ται πρὸς τὸν οὐρανὸν οὕτως ὑπερορᾷ τῶν βιωτικῶν" οὕτω παρ᾽ αὐτὸν
ἵσταται τὸν θρόνον βασιλικὸν, κἂν πένης ἢ, κἀν οἰκέτης, κἀν ἰδιώτης,
κἀν ἀμαθὴς. Chrysost. in Psalm. 4. op. tom. 5. pag. 8.

2 Solent tamen pudorem passi neglecti Dei, misera uti excusatione, dicentes
per istos posse ire ad Deum, sicut per comites pervenitur ad regem. Ambros. in
Rom. cap. 1. op. tom. 2. app. pag. 33.

b Age, nunquid tam demens est aliquis, aut salutis suze immemor, ut honorifi-
centiam regis vindicet comiti; cum de hac re si qui etiam tractare fuerint inventi,
jure ut rei damnentur majestatis? Et isti se non putant reos, qui honorem no-
minis Dei deferunt creature, et relicto Domino conseryos adorant; quasi sit
aliquid plus quod servetur Deo. Nam et ideo ad regem per tribunos aut co-
mites itur, quia homo utique est rex, et nescit quibus debeat rempublicam cre-
dere. Ad Deum autem (quem utique nihil latet, omnium enim merita novit)
promerendum suffragatore non opus est, sed mente deyota. Ubicunque enim
talis locutus fuerit ei, respondebit illi, Ibid,

460 AN ANSWER TO A CHALLENGE

to a creature, and leaving the Lord adore their fellow-
servants, as though there were any thing more, that could
be reserved to God. For therefore do men go to the
king by tribunes or officers, because the king is but aman,
and knoweth not to whom he may commit the state of the
commonwealth. But to procure the favour of God, from
whom nothing is hid (for he knoweth the merits or works
of all men) we need no spokesman, but a devout mind.
For wheresoever such a one shall speak unto him, he will
answer him.”

But of all others, St. Chrysostom is most plenti-
ful in setting out the difference of the access which we
may have to God and to the great ones in this world:
‘* When’ we have suit unto men,” saith he in one place,
‘“‘ we have need of cost and money, and servile adulation,
and much going up and down and great ado. For it
falleth out oftentimes that we cannot go straight unto
the lords themselves and present our gift unto them and
speak with them; but it is necessary for us first to pro-
cure the favour of their ministers, and stewards, and
officers, both with paying, and praying, and using all
other means unto them, and then by their mediation to
obtain our request. But with God it is not thus. For
there is no need of intercessors for the petitioners; nei-
ther is he so ready to give a gracious answer being en-
treated by others, as by our own selves praying unto him.”
“ When! thou hast need to sue unto men,” saith he in

© ᾿Ανγθρώπων μὲν γὰρ δεόμενοι, Kai δαπάνης χρημάτων δεόμεθα, Kai
κολακείας δουλοπρεποῦς, καὶ πολλῇς περιόδου καὶ πραγματείας" οὐ γὰρ
ἐξ εὐθείας αὐτοῖς τοῖς κυρίοις δοῦναι τὴν χάριν ἕνι Kai διαλέχθῆναι πολ-
λάκις, ἀλλ᾽ ἀνάγκη πρότερον διακόνους καὶ οἰκονόμους αὐτῶν καὶ ἐπιτρό-
πους, καὶ χρήμασι καὶ ῥήμασι καὶ παντὶ θεραπεῦσαι τρόπῳ, καὶ τότε OV
ἐκείνων δυνηθῆναι τὴν αἴτησιν λαβεῖν. “Emi δὲ τοῦ Θεοῦ οὐκ ἔστιν
οὕτως" οὐ γὰρ δεῖται μεσιτῶν ἐπὶ τῶν ἀξιούντων, οὐδὲ οὕτω Ov ἑτέρων
παρακαλούμενος, ὡς δι ἡμῶν αὐτῶν δεομένων ἐπινεύει τῇ χάριτι.
Chrysost. in Matth. op. tom. 12. pag. 444. citat. a Theodoro Daphnopat. in
eclogis Maximo, in loc. commun. serm. 14. et Jo. Damasceno, in Parallel.
lib. 2. cap. 15. ubi ab editore Pontificio ad marginem appositum est hoc phar-
macum : Hee ὁμιλιτικῶς dicuntur non δογματικῶς.

1 ᾿Αγθρώπους μὲν yap ὕταν δέῃ παρακαλέσαι, Kai πυλωροῖς ἡμᾶς συν-

δὰ

MADE BY A JESUIT IN IRELAND. 461

another place, ‘“ thou art forced first to deal with door-
keepers, and to entreat parasites and flatterers, and to go
along way. But with God there is no such matter: with-
ont an intercessor he is entreated, without money, without
cost he yieldeth unto thy prayer. It sufficeth only that
thou cry in thine heart, and bring tears with thee, and
entering in straightway thou mayest draw him unto thee.”
“ Amongst* men,” saith he in a third place, ‘it behoveth
him that cometh unto one, to be a man of speech, and it
is required that he should flatter all those that are about
the prince, and to think upon many other things, that he
may find acceptance. But here there is need of nothing,
save of a watchful mind only: and there is nothing that
hindereth us from being near to God.” So in his sermon
upon the woman of Canaan, which he made in his latter
days, after his return from his first banishment: ‘‘ God! is
always near,” saith he, ‘if thou wilt entreat man, thou
askest what he is doing, and he is asleep, he is not at
leisure, or the servant giveth thee no answer. But with
God there is none of these things. Whithersoever thou
goest and callest, he heareth: there is no want of leisure,
nor a mediator, nor a servant that keepeth thee off. Say,
Have mercy upon me; and presently God is with thee.
For while thou art yet a speaking, saith he, I will say:

τυχεῖν ἀνάγκη πρότερον, καὶ παρασίτους Kai κόλακας παρακαλέσαι, Kai
ὁδὸν πολλὴν ἀπελθεῖν" ἐπὶ δὲ τοῦ Θεοῦ οὐδὲν τοιουτόν ἐστιν" ἀλλὰ χωρὶς
μεσίτου παρακαλεῖται, χωρὶς χρημάτων, χωρὶς δαπάνης ἐπινεύει τῇ δεή-
oe ἀρκεῖ μόνον βοῆσαι τῇ καρδίᾳ, καὶ δάκρυα προσενέγκαι, καὶ εὐθέως
εἰσελθὼν, αὐτὸν ἐπισπάσῃ. Chrysost. serm. 4. de Pcenitent. op. tom, 2.
pag. 307.

ς ᾽Επὶ piv γὰρ τῶν ἀνθρώπων τὸν προσίοντα τινὶ Kai ῥητορικὸν εἶναι
χρὴ; καὶ κολακεῦσαι τοὺς περὶ τὸν ἄρχοντα πάντας ἱκανὸν, καὶ πολλὰ
ἕτερα ἐπινοῆσαι, ὥστε γενέσθαι εὐπαράδεκτον" ἐνταῦθα δὲ οὐδενὸς δεῖται,
ἀλλὰ γνώμης μόνης νηφούσης" καὶ οὐδὲν τὸ κωλύον εἶναι ἐγγὺς τοῦ Θεοῦ.
Id. expos. in Psalm. 4. tom. 5. pag. 8.

Γ Θεὸς ἀεὶ ἐγγύς ἐστιν, ἐὰν θέλῃς παρακαλέσαι ἄνθρωπον, ἐρωτᾷς τι
ποιεῖ, καθεύδει, ἀσχολεῖται. ὁ διακονῶν οὐκ᾽ ἀποκρίνεταί σοι; ἐπὶ δὲ τοῦ
Θεοῦ οὐδὲν τούτων" ὅπου ἐὰν ἀπέλθῃς καὶ καλέσῃς, ἀκούει: οὐκ ἀσχολία,
οὐ μεσίτης, οὐ διάκονος διατειχίζει" εἰπὲ, ᾿Ἐλέησόν με, καὶ παρευθὺ Θεὸς
παραγίνεται. ‘Ere γάρ, φησι, λαλοῦντος σου, ἐρῶ, ἰδοὺ ἐγὼ πάρειμι.
Id, serm, in dimission, Canane, op. tom, ὃ. pag. 442,

462 AN ANSWER TO A CHALLENGE

Behold here I an.” And therefore he biddeth us to
** mark" the philosophy,” as he termeth it, or the wisdom
“ of the woman of Canaan. She entreateth not James,”
saith he, ‘“‘ she beseecheth not John, neither doth she
come to Peter, but brake through the whole company of
them, saying: I have no need of a mediator, but taking
repentance with me for a spokesman, I come to the foun-
tain itself. For this cause did he descend, for this cause
did he take flesh, that I might have the boldness to speak
unto him. I have no need of a mediator: have thou mercy
upon me.” Hitherto St. Chrysostom.

Sixthly, the Romanists repose such confidence in the
intercession of the saints, that they look to receive far
greater benefit by them, than by their own prayers.
Which conceit how distasteful it was unto the ancient
doctors, St. Chrysostom may be a sufficient witness :
who laboured exceedingly to root out this erroneous
opinion, when it first began to show itself in his time.
And therefore he is bold to affirm, not only that “ we'
have no such need of others, that we may entreat by
them; ” but also that God “ then* doth most, when we
do not use the entreaty of others.” For ‘as a kind friend,”
saith he, “‘ then blameth he us most, as not daring to
trust his love, when we entreat others to pray unto him

& Isaiah, chap. 58. ver. 9.

» Kai ὕρα γυναικὸς φιλοσοφίαν" οὐ παρακαλεῖ Τάκωβον, οὐ δέεται ᾽Τωάν-
vou οὐδὲ προσέρχεται Πέτρῳ, ἀλλὰ διέτεμε τὸν χορὸν. Οὐκ ἔχω μεσίτου
χρείαν, ἀλλὰ λαβοῦσα τὴν μετάνοιαν συνήγορον, αὐτῇ τῇ πηγῇ προσέρ-
χομαι: διὰ τοῦτο κατέβη, διὰ τοῦτο σάρκα ἄνελαβεν, ἵνα κάγω αὐτῶ δια-
λεχθῶ, ὅς. οὐ χοείαν ἔχω μεσίτου, ἐλέησόν με. Chrysost. in dimis. Canane.
op. tom. 3. pag. 435.

i Μὴ ἑτέρων δεῖσθαι iva Ov ἐκείνων ἀξιώσῃς. Chrysost. in Act. cap. 16. ho-
mil. 36. op. tom. 9. pag. 278.

κ Οὗτος yap τότε μάλιστα ποιεῖ, ὅταν μὴ ἑτέρων δεηθῶμεν" κάθαπερ
φίλος γνήσιος τότε μάλιστα ἡμῖν ἐγκαλεῖ, ὡς οὐ θαῤῥοῦσιν αὐτοῦ τῇ
φιλίᾳ ὅταν ἑτέρων πρὸς αὐτὸν δεηθῶμεν τῶν ἀξιούντων" οὕτω καὶ ἡμεῖς
ποιοῦμὲν ἐπὶ τῶν ἡμᾶς ἀξιούντων" τότε μάλιστα αὐτοῖς χαριζόμεθα ὕ-
ταν Ov ἑαυτῶν ἡμῖν, καὶ οὐ Ov ἑτέρων προσίωσι. Ti οὖν, φησιν, ἂν προσ-
κεκρουκὼς ὦ; παῦσαι προσκρούων, καὶ δάκρυσον, καὶ οὕτω πρόσελθε καὶ
ταχέως ἐπὶ τοῖς προτέροις αὐτον Ἱλεῶν ποιήσεις" εἰπὲ μόνον, OTL προσέ-
κρουσα, εἰπὲ ἐκ ψυχῆς καὶ γνησίας διανοίας καὶ πάντα λελυται" οὐκ ἐπιθυ-
μεῖς οὕτως ἀφεθῆναι σὺ τὰς ἁμαρτίας σου, ὡς αὐτὸς ἐπιθυμεῖ ἀφεῖναι σου
τὰ ἁμαρτήματα. Id, ibid.

MADE BY A JESUIT IN IRELAND. 402

for us. Thus use we to do with those that seek to us;
then we gratify them most, when they come unto us by
themselves, and not by others. But thou wilt say, what
if I have offended him? Cease offending, and shed
tears, and so come, and thou shalt quickly make him ap-
peased for the things that are past. Say only, I have
offended: say it from thy soul and a sincere mind, and all
is loosed. ‘Thou dost not so much desire thy sins to be
forgiven thee, as he doth desire to forgive thy sins unto
thee.” Thus doth St. Chrysostom write upon the six-
teenth of the Acts, and upon the fourth Psalm, to the
same effect: “" Thou! mayest always and continually soli-
cit him, and thou shalt meet with no difficulty. For thou
shalt have no need of any door-keepers to bring thee in,
nor stewards, nor procurators, nor keepers, nor friends:
but when thou thyself comest by thyself, then will
he most of all hear thee, even then, when thou en-
treatest no man. We do not therefore so pacify him when
we entreat him by others, as when we do it by our own
selves. For by reason he loveth our friendship, and doth
all things that we may put our confidence in him: when he
beholdeth us to do this by ourselves, then doth he most
yield unto our suits. Thus did he deal with the woman
of Canaan, when Peter and James came for her, he did
not yield; but when she herself did remain, he presently
gave that which was desired.”

The same lesson doth he repeat in his forty-fourth
homily upon Genesis: that ‘ our™ Lord being merciful,
doth not so yield when he is entreated for us by others, as

' "Asi καὶ διηνεκῶς ἐντυγχάνειν δύνασαι, καὶ δυσκολία οὐδεμία πρόσ-
ἐστιν" οὔτε γὰρ χρεία τῶν προσαγόντων θυρωρῶν, οἰκονόμων, ἐπιτρό-
πων, φυλάκων, ἢ φίλων: ἀλλ᾽ ὅταν αὐτὸς Ov ἑαυτοῦ προσέλθῃς, τότε μά-
λιστα ἀκούσεταί σου, τότε, ὕταν μηδενὸς δεήθῇς" ody’ οὕτως οὖν αὐτὸν
δυσωποῦμεν δι᾿ ἑτέρων ἀξιοῦντες, ὡς Ov ἡμῶν αὐτῶν" ἐπειδὴ γάρ τῆς ἡμε-
τέρας ἐρᾷ φιλίας, καὶ πάντα ποιεῖ, ὥστε ἡμᾶς αὐτῷ θαῤῥεῖν" ὅταν ἴδῃ Ov
ἑαυτῶν τοῦτο ποιοῦντας, τότε μάλιστα ἐπϊνεύει. Οὕτω καὶ ἐπὶ τῆς Χανα-
᾿ναίας ἐποίησε" καὶ Πέτρου μὲν καὶ ᾿Ιακώβου προσιόντων, οὐκ ἐπένευσεν"
ἐπιμενούσης δὲ ταύτης, τὸ αἰτηθὲν ταχέως ἔδωκεν. Chrysost. in Psalm. 4.
op. tom. 5. pag. 9.

m’Eredy yap φιλάνθρωπός ἐστιν ὁ δεσπότης ὁ ἡμέτερος, ody’ οὕτω ov
ἑτέρων παρακαλούμενος ὑπὲρ ἡμῶν ἐπινεύει, ὡς δι’ ἡμῶν αὐτων. Id, in
Genes. cap. 19, homil, 44, op, tom, 4. pag. 450.

404. AN ANSWER TO A CHALLENGE

he doth when he is by our own selves ;” and for proof there-
of telleth us again of the woman of Canaan; that “ having"
the disciples petitioning for her, she could obtain nothing,
until she by herself being instant drew forth the clemency
of the Lord :” to the end, we might thereby learn, ‘ that
we do not so prevail when we entreat by others, as when
by ourselves, if we come with fervour and with a vigilant
mind.” The like observation is made by him and by
Theophylact in their expositions upon that part of the
Gospel wherein this history is related. ‘ Mark me’,”
saith the one, ‘‘ how the apostles being put down and not
prevailing, she herself prevailed: of so great force is the
assiduity of prayer. For God would be petitioned unto
by us that are guilty, in our own cause, rather than by
others for us.’ And “ observe’,” saith the other, “ that
although the saints do pray for us, as the apostles did for
her; yet we praying for ourselves, do prevail much more.”
One place more I will yet lay down out of Chrysostom’s
sermon of the profiting of the Gospel, and so make an end
of this observation. ‘ With’ God,” saith he, ‘thou
hast need of no intercessors, nor of much running about,
nor to flatter others: but although thou be alone, and
hast no patron, thou by thyself praying unto God shalt

2 Ταύτην δὲ πᾶσαν τὴν ἱστορίαν εἰς μέσον παραγαγεῖν ἠναγκάσθημεν,
ἵνα μάθωμεν, ὅτι οὐχ᾽ οὕτω δι᾽ ἑτέρων παρακαλοῦντες ἀνύομεν, ὡς αὑτοὶ
δι᾿ ἑαυτῶν, ἐπειδὰν μετὰ θερμότητος προσίωμεν καὶ διεγηγαρμένης δια-
νοίας" ἰδοὺ γὰρ αὕτη καὶ τοὺς μαθητὰς ἔχουσα ὑπὲρ αὐτῆς ἱκετεύοντας
οὐδὲν πλέον ἀνύσαι ἠδυνήθη, μέχρις OTE αὕτη OV ἑαυτῆς παραμείνασα τὴν
θιλανθρωπίαν ἐπεσπάσατο τοῦ δεσπότου. Chrysost.in Gen. cap. 19. hom. 44.
op. tom. 4. pag. 450.

© Σὺ δέ μοι σκόπει πῶς τῶν ἀποστόλων ἡττησθέντων καὶ οὐκ ἀνυσάντων,
αὕτη ἤνυση" τοσοῦντόν ἐστι προσεδρία εὐχῆς" καὶ γὰρ ὑπὲρ τῶν ἡμετέ-
ρων παρ᾽ ἡμῶν βούλεται μᾶλλον τῶν ὑπευθύνων ἀξιοῦσθαι, ἢ παρ᾽ ἑτέ-
ρων ὑπὲρ ἡμῶν. Id.in Matt. cap. 15. hom. 52. op. tom. 7. pag. 532.

P Σημείωσαι δὲ ὕτι κἂν ἅγιοι airdow ὑπὲρ ἡμῶν, ὥσπερ ὑπὲρ ἐκείνης
οἱ ἀπόστολοι, ἀλλ᾽ οὖν ἡμεῖς ὑπὲρ ἑαυτῶν αἰτοῦντες, πλέον ἀνύομεν.
Theophylact. in Matth. cap. 15. op. tom. 1. pag. 80.

4 Οὐ χρεία σοι μεσιτῶν ἐπὶ τοῦ Θεοῦ, οὐδὲ πολλῆς τῆς περιδρομῆς, Kai
τοῦ κολακεῦσαι ἑτέρους" ἀλλὰ καν ἔρημος κἡς,κἀαν ἀπροστάτευτος, αὐτὸς διὰ
σαὐτοῦ παρακαλέσας τὸν Θεὸν ἐπιτεύξῃ πάντως" OVX’ οὕτω δι᾿ ἑτέρων ὑπὲρ
ἡμῶν παρακαλούμενος ἐπινεύειν εἴωθεν, ὡς δι’ ἡμῶν αὐτῶν τῶν δεομένων,
κἀν μυρίων ὧμεν γέμοντες κακῶν. Chrysost. serm, in Philipp. cap. 1. ver. 18.
de profectu Evangel. op. tom. 3. pag. 309.

MADE BY A JESUIT IN IRELAND. 465

certainly obtain thy request. He useth not to yield so
soon, being prayed unto by others for us, as when we
ourselves do pray unto him, although we be replenished
with a thousand evils.” And to prove that ‘‘ praying" by
our own selves we prevail more with God, than praying
unto him by others : he bringeth in again the history of
the woman of Canaan, and wisheth us to observe “ how’,
when others entreated, he put her back: but when she
herself cried out, praying for the gift, he yielded.” And
at last concludeth with this exhortation: ‘ Seeingt then
we have learned all these things although we be in sin and
unworthy to receive, let us not despair; knowing that by
perseverance and constancy of mind we may obtain our
request. Although we be solitary and without any pa-
trons, let us not be discouraged, knowing that this is a
great patronage that thou by thine own self mayest come
to God with much alacrity.”

Seventhly, and principally it is to be considered, that
invocation is attributed to saints in the Church of Rome
as a part of the worship due unto them: yea as eximium
adorationis genus (for so doth cardinal Bellarmine" pro-
nounce it to be) an eminent kind of adoration. For ‘“ wew
do not honour the saints,” saith Azorius the Jesuit, “ with

© Av ἡμῶν αὐτῶν μᾶλλον ἢ Ov ἑτέρων παρακαλούμενος ὁ Θεὸς ἐπινεύει.
Chrysost. serm. in Philipp. cap. 1. ver. 18. de profect. evan. op. tom. 3. pag.
309. et paulo post: Βούλει μαθεῖν καὶ ὕτι Ov ἡμῶν αὐτῶν μᾶλλον, ἢ Ov
ἑτέρων παρακαλοῦντες αὐτὸν ἀνύομεν ; Ibid.

5. Εἶδες πῶς, ὅτε μὲν ἐκεῖνοι παρεκάλουν, διεκρούσατο" OTE δὲ αὐτὴ ἡ δε-
ομένη τῆς δωρεᾶς ἐβόησεν, ἐπένευσε; Ibid.

τ Ταῦτ᾽ οὖν ἅπαντα μαθόντες, κἂν ἐν ἁμαρτήμασιν ὦμεν, καὶ τοῦ λα-
βεῖν ἀνάξιοι, μὴ ἀπογινώσκωμεν, εἰδότες OTL τῇ προσεδρίᾳ τῆς ψυχῆς δυ-
νησόμεθα γενέσθαι τῆς αἰτήσεως ἄξιοι, κεὶν ἀπροστάτευτοι καὶ ἔρημοι
ὦμεν, μὴ ἀπαγορεύωμεν, εἰδότες ὅτι μεγάλη προστασία, τὸ αὐτὸν OV ἑαυ .-
τοῦ προσελθεῖν τῷ Θεῷ μετὰ προθυμίας πολλῆς. Ibid. pag. 310,

“ Bellarmin. prefat. in controvers. de Eccles, triumphant. in ordine dis-
putat.

W Sanctos non solum honoramus eo cultu, quo viros virtute, sapientia, poten-
tia, aut qualibet alia dignitate prastantes; sed etiam divino cultu, et honore,
qui est religionis actus; nam ille cultus, qui viris primariis defertur, non est re-
ligionis ; sed alterius longe inferioris virtutis, quae observantia vocatur, actus et
officium. Sed divinos cultus et honores sanctis non damus propter ipsos ; sed
propter Deum, qui eos sanctos effecit. Jo. Azor. institut. moral. tom, 1. lib, 9.
cap. 10.

VOL. ΠῚ, ΠΗ

466 AN ANSWER TO A CHALLENGE

that worship only, wherewith we do men that excel in
virtue, wisdom, power, or any other dignity, but also with
DIVINE worship and honour, which is an act of religion.
For that worship which is given to men of excellency, is
an act and office, not of religion, but of another inferior
virtue, which is called observance.” And whereas it is as
clear as the noon day, that the giving of divine honour
and worship unto any creature is flat idolatry: the poor
man weeneth that he and his fellows may be excused
from being idolaters, because they “ do not give divine
worship and honour unto the saints for themselves, but
for God who hath made them saints:” as if God, who
cannot endure that his ‘“ glory* should be given unto ano-
ther,” would be mocked with such toys as these. Indeed
they were wont heretofore to delude men commonly with
an idle distinction of DuliaY and Latria: but now ‘ it? is
the opinion of the most and the wisest of them, that it is
one and the self same virtue of religion, which containeth
both Latria and Dulia.” Whereas it hath been the con-
stant doctrine of the ancient Church, that al! religious
worship (whereof prayer by the judgment of all men, as
well Heathen? as Christian, hath been always esteemed to
be an especial part) is so properly due unto God alone,
that without committing of idolatry it cannot be commu-
nicated unto any creature. For “ in the Catholic Church
it is divinely and singularly delivered, that no creature is
to be worshipped by the soul, but he only who is the

* Tsaiah, chap. 42. ver. 8. et chap. 48. ver. 11.

Y Clement. constitut. lib. 8. cap. 7. ᾿Αντὶ Tov Θεοῦ λατρεύει TH Μαμωγᾷ,
τουτέστι, δουλεύει TH κέρδει.

Ὁ Quid si et una religionis virtus sit, que latriam, duliamque contineat ?
Certe plurimis atque sapientissimis ea est opinio. Nicol. Serarius, in Litaneu-
tico 2. quest. 27. in fine.

ἃ Virgil. Aineid. 3. lunonis magne primum prece numen adora. Ovid. Trist.
lib. 1. eleg. 8. Hac prece adoravi superos ego, pluribus uxor. Donatus in Te-
rent. Phormion. act. 2. scen. 1. ad illud : At ego Deos penateis hinc salutatum
domum devortar. Salutatum. Adoratum prima post reditum prece.

b Tdeoque divine ac singulariter in ecclesia Catholica traditur, nullam creaturam
colendam esse anime (libentius enim loquor his verbis quibus mihi hee insinu-
ata sunt) sed ipsum tantummodo rerum que sunt omnium creatorem. August.
lib. de quantitate anime, cap. 34. op. tom. 1. pag. 437. Vid. eund. de morib.
eccles. Catholicee et Manich. lib. 1. cap. 30. Ibid. pag. 708.

MADE BY A JESUIT IN IRELAND. 467

Creator of all things ;” saith St. Augustine. And therefore
the ancient doctors who thought it not amiss, that men
should recommend themselves unto the prayers of the
saints departed ; held it a thing intolerable notwithstand-
ing, to impart unto any man or angel the worship of inyo-
cation. For to request the help of the prayers of our fel-
low-servants, is one thing, and to worship them with the
service of invocation is another, as may be seen in the
case of our brethren upon earth, who may not refuse the
former without the violation of charity, nor accept the
latter at our hands without an open breach of piety.

Now that the fathers judged no otherwise of prayer,
than hath been said, this may be one good argument, that
when they define it, they do it with express reference to
God, and no other: as may be seen in those five several
definitions thereof which Bellarmine’ himself repeateth
out of them; the first whereof is that of Basil: ““ Prayer*
is a request of some good thing, which is made by pious
men unto Gop.” The second, of Gregory Nyssen:
** Prayer® is a conversing’ or a conference with Gop.”
The third, of the same father: ‘ Prayer‘ is a request of
good things, which is offered with supplication unto God.’
The fourth of John Chrysostom: “Ὁ Prayer? is a colloquy
or discourse with Gop.” The fifth, of John Damascen:
‘** Prayer" is an ascension of the mind unto Gop, or a re-
quest of things that are fit from Gop.” Whereunto the
order set down, by the fathers of the council of Carthage
may be added: ““ That! none in their prayers should di-

4 Προσευχὴ ἐστιν αἴτησις ἀγαθοῦ παρὰ τῶν εὐσεβῶν εἰς Θεὸν γινομένη.
Basil. orat. in Julittam martyr. op. tom. 2. pag. 35.

Γ Προσευχὴ, αἴτησις ἀγαθῶν, μεθ᾽ ἱκετηρίας προσαγομένη Θεῷ. Id.
orat. 2. de Orat. Dominic. vel, Προσευχὴ, ἱκετηρία ἐστὶν περί τινος τῶν
συμφερόντων προσαγομένη Θεῷ. Id. tract. 2. de inscriptionib. Psalmor. cap. 3.

8 Ἢ εὐχὴ διάλεξις ἐστὶ πρὸς τὸν Θεὸν. Chrysost. in Genes. homil. 30.
op. tom. 4. pag. 801. Vid. ejusd. lib. 1. de orando Deum, op. tom. 2. pag. 778.

h Προσευχὴ ἐστιν ἀνάβασις τοῦ νοῦ πρὸς Θεὸν, ἢ αἴτησις τῶν προσή-
κόντων παρὰ Θεοῦ. Damascen. de fide orthodox. lib. 3. cap. 24.

i Ut nullus in precibus nisi ad patrem dirigat orationem. Fulgent. Ferrand.
in breviat. canon. sect, 219, ex concil. Carthag. tit. 31.

468 AN ANSWER TO A CHALLENGE

rect their speech unto any but the Father.” And _ there-
fore where the* names of the martyrs were solemnly re-
hearsed in the public liturgy of the Church, St. Augus-
tine interpreteth it to be done for an honourable remem-
brance of them: but utterly denieth that the Church there-
in had any intention to invocate them. So for other par-
ticular prayers: ‘‘ Thou' alone art to be invocated, Ὁ
Lord,” saith St. Ambrose in his funeral oration upon
Theodosius the emperor: “‘ Thou art to be requested, to
supply the miss of him in his sons.” And, “ '‘To™ whom
else should I ery, besides thee?” saith St. Augustine.
And it is God’s pleasure,

Esse nihil prorsus se preter ubique rogandum,

that nothing beside himself should every where be
prayed unto:” saith Dracontius in his book of the erea-
tion, revised by Eugenius bishop of Toledo at the com-
mand. of Chindasuindus king of Spain.

In Nicetas Serronius his Catena upon the Psalms (not
yet printed) one of the Greek doctors maketh this obser-
vation upon that place of the fifth Psalm: ‘ Attend
unto the voice of my petition, my King, and my God: for
unto thee will I pray ;” that the" petition is here pre-
sented as to a king, but the prayer as to God; for “ unto
God ALONE do we pray,” saith he. From whence that
also doth not much differ, which we read in the Catena,
translated into Latin by Daniel Barbarus; only where it
is there said, that ‘“‘ Prayer® is offered to God atone,”

k Ad quod sacrificium, sicut homines Dei, qui mundum in ejus confessione
vicerunt, suo loco et ordine nominantur: non tamen a sacerdote, qui sacrificat,
invocantur. Aug. de civit. Dei, lib. 22. cap. 10.

' Sed tamen tu solus, Domine, invocandus es ; tu rogandus, ut eum in filiis
representes. Ambros. de obitu Theodos. op. tom. 2. pag. 1207.

πὶ Cui alteri preter te clamabo? August. confess. lib. 1. cap. 5.

n Προσάγει τὴν μὲν δέησιν we βασιλεῖ: δέεται yap τις τοῦ βασιλέως,
ἵνα τὰ ἐνδέοντα (τουτέστι τὰ λείποντα) λάβῃ τὴν δὲ προσευχὴν ὡς
Θεῷ. Μόνῳ γὰρ τῷ Θεῷ προσευχόμεθα. Nicet. Caten. in Psalm. 5. MS.

MADE BY A JESUIT IN IRELAND. 469

either the translator or the publisher of that work giveth
us warning in the margin, that we should understand? this
well. But how it may be so understood, that praying to
saints may well stand with it, this he leaveth to the fa-
vourable construction of the gentle reader: and to save
that pains too, Aloysius Lippomanus in his Catena
thought it best to break off that link of the chain, and not
to trouble his reader wath it at all. St. Chrysostom (unto
whom, in the chain set out by Barbarus, this sentence is
assigned) upon those words of the apostle, “" With‘ all
that call upon the name of our Lord Jesus Christ,” giveth
the like exposition: “Ὁ Not' of this man and that man, but
upon the name of the Lord.” And he elsewhere telleth
us, that it was the pEviL’s doing to draw men unto the
calling upon angels, as envying them the honour of their
immediate access and admittance unto God’s own pre-
sence: “ For’ this cause,” saith he, “ did the devil bring
in this of the angels, envying us this honour. These be
the enchantments of devils. ‘Though he be an angel,
though an archangel, though they be cherubims, endure
it not. For neither will these powers themselves admit it,
but reject it, when they see their Lord dishonoured. 1
have honoured thee, saith he, and have said, Call upon
me, and dost thou dishonour him 2”

Therefore did the fathers in the council of Laodicea
directly conclude that this invocation of angels was a secret
kind of idolatry, by the practice whereof the commu-
nion both of Christ and of his Church was forsaken. For
** Christians‘,” say they, “ ought not to forsake the Church

P Bene intelligas. 9 1 Cor. chap. 1. ver. 2.

¥ Οὐ τοῦ δεῖνος Kai τοῦ δεῖνος, ἀλλὰ τὸ ὄνομα TOU Κυρίου. Chrys. in
1 Cor. hom. 1. op. tom. 10. pag. 4.

5. Διὰ ταῦτα ὁ διάβολος τὰ THY ἀγγέλων ἐπεισήγαγε, βασκαίνων ἡμῖν
τῆς τιμῆς" τῶν δαιμόνων τοιαῦται αἱ ἐπῳδίαι" KdY ἄγγελος ἢ, κἂν ἀρχαγ-
γελος, κἀν τὰ χερουβὶμ, μὴ ἀνέχου" ἐπεὶ οὐδὲ αὗται αἱ δυνάμεις καταδεξ-
ονται, ἀλλὰ καὶ ἀποσείσονται ὕταν ἴδωσι τὸν δεσπότην ἀτιμαζόμενον.
᾿Εγώ σε ἐτίμησά, φησι, καὶ εἷπον, ᾿Εμὲ κάλει, καὶ οὐ ἀτιμάζεις αὐτὸν; Id.
in Col. cap. ὃ. hom. 9. op. tom. 11. pag. 394.

Ore οὐ δεῖ Χριστιανοὺς ἐγκαταλείπειν τὴν ἐκκλησίαν τοῦ θεοῦ, Kai
ἀπιέναι καὶ ἀγγέλους ὀνομάζειν καὶ συνάξεις ποιεῖν' ἅπερ ἀπηγόρευται,

470 AN ANSWER TO A CHALLENGE

of God, and depart aside, and invocate angels, and make
meetings, which are things forbidden. Ifany man there-
fore be found to give himself to this privy idolatry, let him
be accursed. Because he hath forsaken our Lord Jesus
Christ, the son of God, and betaken himself to idolatry.”
In the epitome of the canons, which pope Adrian deli-
vered to Charles the Great, this decree is thus abridged :
“ Ut anathema sit, quicunque relicta Ecclesia, angelos
colere, vel congregationes facere prasumpserit. ‘That
whosoever, leaving the church, did presume to worship
angels, or to make meetings, should be accursed.” Where
Henricus Canisius, who was the first publisher of this
abridgment, in the sixth tome of his ancient reading,
fearing belike that the curse not only of the fathers of
Laodicea, but (which was more dreadful) of pope Adrian
also might light upon him and his companions, who ac-
knowledged themselves to be of the number of those that
worship angels, giveth us warning in his margin, that
instead of angelos here, peradventure" should be read
angulos: that is to say, corners, instead of angels; which
although it be a note that evil beseemeth a man who would
be thought to be conversant im ancient reading, and such
a one especially as professeth himself to be a chief pro-
fessor of the canons; yet in that he leaveth the text un-
touched, and contenteth himself with a peradventure too
in his marginal annotation, he is more to be excused than
his fellows before him, Carranza, Sagittarius, and Jove-
rius, who setting forth the canons of the councils, without
all peradventure corrupted the text itself, removing the
angels out of their place, and hiding them in corners.

Elric οὖν εὑρεθῇ ταύτῃ TH κεκρυμμένῃ εἰδωλολατρείᾳ σχολάζων, ἔστω
ἀνάθεμα: ὅτι ἐγκατέλιπε τὸν κύριον ἡμῶν ᾿ΤΙησοῦν Χριστὸν, τὸν υἱὸν τοῦ
Θεοῦ, καὶ εἰδωλολατρείᾳ. προσῆλθεν. Concil. Laod. can. 35. Non oportet
Christianos, Ecclesia Dei relicta, abire atque angelos nominare et congregationes
facere: que interdicta noscuntur. Si quis igitur inventus fuerit huic occulte
idololatriz serviens, sit anathema: quia dereliquit Dominum nostrum Jesum
Christum filium Dei, et se idololatriz tradidit. Concil. MS. in bibliotheca regia et
Cottoniana.

" Angulos forte legendum. pag. 424. tom. 6. antique lectionis Hen. Canisii,
SS. canonum in academ, Ingolstad. professoris primarii.

MADE BY A JESUIT IN IRELAND. 471

Notwithstanding this also may be alleged in some part
of their excuse too, that they were not the first authors
of this corruption of the canon, that blame must light
either upon Isidorus Mercator (the crafty merchant, with
whose dealings I acquainted you before”) or upon James
Merlin, the popish doctor, who first caused his collection
of decrees* to be printed. But friar Crabbe deserveth no
excuse at all: who having store of good copies to direct
him, did not only content himself with the retaining of
angulos in the text of Isidorus, as he found it printed
before him, but plucked out angelos and chopped in an-
gulos’ into the old translation of Dionysius Exiguus also,
which afforded no room for any such corners as these.
For howsoever in that version, or perversion rather of the
canon which is extant in the text of Isidorus, it might
stand with some reason to read: ‘* Non oportet Chris-
tianos, derelicta Kcclesia, abire et ad angulos idololatria
abominandz congregationes facere; It is not lawful for
Christians, forsaking the Church, to go and make assem-
blies of abominable idolatry in corners.” Yet in the old
translation of Dionysius, where the canon was rightly
rendered: ‘‘ Quod non oporteat Ecclesiam Dei relin-
quere, et abire, atque angelos nominare, et congregationes
facere :” it was contrary to all sense to thrust this reading
upon us: “ Jt is not lawful for Christians to forsake the
Church of God, and go and nominate or invocate cor-
NERS,’ a wise speech no doubt, “ and make meetings.”

But, veritas non querit angulos: the truth will admit
none of these corners. For the Greek verity (as well in
all the editions of the canons that have come forth by
themselves, as in the collections of Harmenopolus, Zo-
naras and Balsamon likewise) expressly readeth ἀγγέλους,
which in that tongue hath no affinity at all with corners:
and the ancient collectors of the canons among the Latins,

w Supra, pag. 19.
x Tom. 1. concil. edit. Colon. anno 1530. et Paris. ann. 1535.
Y Tom. 1. concil. edit. Colon. ann. 1538.

472 AN ANSWER TO A CHALLENGE

Cresconius? and Dionysius and Fulgentius Ferrandus’,
have angelos: and Theodoret in his exposition of the
epistle to the Colossians, doth twice make mention and
declare the meaning of this canon. Once, upon those
words of the apostle in the third chapter: ‘‘ Whatsoever
ye do in word or deed, do all in the name of the Lord
Jesus, giving thanks to God and the Father by him.”
For ‘ because? they commanded men to worship an-
gels,” saith Theodoret, ‘‘ he enjoineth the contrary, that
they should adorn their words and their deeds with the
commemoration of our Lord Christ ; and send up thanks-
giving to God and the Father by him, saith he, and not
by the angels. The synod of Laodicea also following
this rule, and desiring to heal that old disease, made a
law that they should not pray unto angels, nor forsake our
Lord Jesus Christ.” And again, upon the second chapter
of the same epistle: ‘“‘ This® vice continued in Phrygia
and Pisidia for a long time; for which cause also the
synod assembled in Laodicea the chief city in Phrygia,
forbad them by a law to pray unto angels. And even to
this day among them and their borderers, there are ora-
tories of St. Michael to be seen.” The like hath Oecu-
menius after him upon the same place: “ This‘ custom

2 De his qui angelos colunt. Crescon. breviar. canon. sect. 90. Dionys. exig.
in codice canon. num. 138.

ἃ Ut nullus ad angelos congregationem faciat. Fulgent. Ferrand. breviat.
canon. sect. 184.

b ᾿Επειδὴ yap ἐκεῖνοι τοὺς ἀγγέλους σέβειν ἐκέλευον, αὐτὸς τὸ ἐναντίον
παρεγγυᾷ, ὥστε καὶ τοὺς λόγους καὶ τὰ ἔργα κοσμῆσαι τῇ μνήμῃ τοῦ δε-
σπότου Χριστοῦ" καὶ τῷ θεῷ δὲ καὶ πατρὶ τὴν εὐχαριστίαν Ov αὐτοῦ φησιν
ἀναπέμπετε, μὴ διὰ τῶν ἀγγέλων. Τούτῳ ἑπομένη τῷ νόμῳ καὶ ἡ ἐν Λαο-
δικείᾳ σύνοδος καὶ TO παλαιὸν ἐκεῖνο πάθος θεραπεῦσαι βουλομένη, ἐνο-
μοθέτησε μὴ εὔχεσθαι ἀγγέλοις, μηδὲ καταλιμπάνειν τὸν κύριον ἡμῶν
‘Inoovv Χριστὸν. Theodoret. in Coloss. cap. 3.

c”Epsuve δὲ τοῦτο τὸ πάθος ἐν τῇ Φρυγίᾳ καὶ Πισιδίᾳ μέχρι πολλοῦ"
οὗ δὴ χάριν καὶ ἡ συνελθοῦσα σύνοδος ἐν Λαοδικεία τῆς Φρυγίας, νόμῳ
κεκώλυκε τὸ τοῖς ἀγγέλοις προσεύχεσθαι: καὶ μέχρι δὲ τοῦ νῦν εὐκτήρια
τοῦ ἁγίου Μιχαὴλ παρ᾽ ἐκείνοις καὶ τοῖς ὁμόροις ἐκείνων ἐστὶν ἰδείν. Id.
in Col. cap. 2.

d”Epewe δὲ τοῦ τὸ κατὰ Φρυγίαν τὸ ἔθος" ὡς Kai τὴν ἐν Λαοδικείᾳ
σύνοδον νόμῳ κωλύσαι τὸ προσίεναι ἀγγέλοις καὶ προσεύχεσθαι" ἀφ᾽ οὗ
καὶ ναοὶ παρ᾽ αὐτοῖς τοῦ ἀρχιστρατήγου Μιχαὴλ πολλοί. Oecumen. MS.

MADE BY A JESUIT IN IRELAND. 473

continued in Phrygia: insomuch that the council of Lao-
dicea did by a law forbid to come unto angels, and to pray
unto them; from whence it is also, that there be many
churches of Michael, the chief captain of God’s host,
among them.” This canon of the Laodicean fathers, Pho-
tius doth note to have been made against the Angelites*,
or the Angelics rather. For so doth St. Augustine name
those heretics that were “ inclined‘ to the worship of
angels :” being from thence called Angelici, as Isidorus
noteth, ‘* because they? did worship angels.”

To transcribe here at large the several testimonies of
the fathers, which condemn this worshipping of angels or
any other creature whatsoever, would be an endless work.
Gregory Nyssen, in the beginning of his fourth (or fifth
book rather) against Eunomius, layeth this down for an
undoubted principle: “ That" none of those things which
have their being by creation is to be worshipped by men,
the word of Gop hath by law ordained ; as almost out of
all the holy Scriptures we may learn. Moses, the tables,
the law, the prophets afterward, the Gospels, the deter-
minations of all the apostles, do equally forbid the looking
unto the creature.” Then having shewed that the neglect
of this was the cause of the bringing in of a multitude of
gods among the Heathen: “ lest‘ the same things should
happen unto us,” saith he, ‘‘ who are instructed by the

in Coloss. cap. 2. ab Heschelio citatus in notis ad Origenis libros contra Cels.
pag. 483.

f Angelici, in angelorum cultu inclinati. August. de heres. cap. 39.

& Angelici vocati, quia angelos colunt. Isidor. Origin. lib. 8. cap. 5.

h Οὐδὲν τῶν διὰ κτίσεως γεγονότων σεβάσμιον εἶναι τοῖς ἀνθρώποις, ὁ
θεῖος ἐνομοθέτησε λόγος" ὡς ἐκ πάσης μικροῦ δεῖν ἐστὶ τῆς θεοπνεύστου
γραφῆς τὸ τοιοῦτο μαθεῖν. ὁ Mwione, αἱ πλάκες, ὁ νόμος, οἱ καθεξῆς προφῆ-
ται, τὰ εὐαγγέλια, τῶν ἀποστόλων τὰ δόγματα πάντων, ἐπίσης ἀπαγορεύ-
ουσι τὸ πρὸς τὴν κτίσιν βλέπειν. Greg. Nyssen. contr. Eunom. orat. 4. op.
tom. 2. pag. 572.

i Ὡς ἂν οὖν μὴ ταυτὰ πάθοιμεν Kai ἡμεῖς οἱ πρὸς τὴν ἀληθινὴν θεό-
τητα βλέπειν παρὰ τῆς γραφῆς διδασκόμενοι, πᾶν τὸ κτιστὸν ἐξω τῆς
θείας φύσεως νοεῖν ἐπαιδεύθημεν, μόνην δὲ τὴν ἄκτιστον φύσιν λατρεύειν
τε καὶ σεβάζεσθαι, ἧς χαρακτήρ ἐστι καὶ γνώρισμα, τὸ μήτε ἄρχεσθαι τοῦ
εἶναί ποτε μήτε παύεσθαι εἶναι. Id. ibid. pag. 574.

474. AN ANSWER TO A CHALLENGE

Scripture to look unto the true Deity; we are taught to
understand that whatsoever is created is a different thing
from the Divine nature, and that we are to worship and
adore that nature only which is uncreated, whose charac-
ter and mark is, that it neither at any time began to be
nor ever shall cease to be.” But our Romanists have
long since overthrown this principle: and so altered
Moses, and the tables, and the law, that of the four-and-
twenty* mortal sins, whereby they say the first command-
ment is broken, they reckon the first to be committed by
him,

Qui colit extra Deum vel sanctos quodque creatum,

who worshippeth any created thing beside God and the
saints.” And whereas Antonius! in his Melissa had set
down the aforesaid sentence of Nyssen, that ‘‘ we have
learned to worship and adore that nature onNLY which is
uncreated:” the Spanish inquisitors have taken order,
that a piece of his tongue should be cut off; and given
commandment, that ‘‘ the™ word ony should be blotted”
out of his writing ; not considering that this was the prin-
cipal word, upon which the whole sentence of Nyssen
mainly did depend, and that Nyssen was not the ouly man
that had taught us this lesson.

Athanasius before him had used the very same argu-
ment against the Arians, to prove that the Son of God
was of an uncreated nature. For ‘ Peter” the apostle,”
saith he, “ did forbid Cornelius, when he would have

k Hieronym. Zanetinus, de foro conscientiz et contentioso, sect. 168.
! Anton. Meliss. lib. 1. serm. 1.
m Deleatur dictio, soLuMMopDo. Index expurgator. Gasp. Quiroge cardinalis
p δ fo)
jussu editus; de consilio supremi senatus generalis inquisit. Madrit. ann. 1584.
J q
᾿ : ; 24 2
n Πέτρος μὲν οὖν ὁ ἀπόστολος, προσκυνῆσαι θέλοντα τὸν Κορνήλιον
᾽ i] ρνη ᾽
κωλύει λέγων, OTL κεἰγὼ ἄνθρωπός εἰμι" ἄγγελος δὲ θέλοντα προσκυνῆσαι
γῶν, ΨΥ " γγέλος ρ Ἵ
τὸν ᾿Ιωάννην ἐν τῇ ἀποκαλύψει, κωλύει λέγων, ἅς. Οὐκοῦν, Θεοῦ ἐστι
᾽ yw"; ᾽
ὄνου τὸ προσκυνεῖσθαι" καὶ τοῦτο ἴσασι καὶ αὐτοὶ οἱ ἄγγελοι" OTL καν
μ UN, ᾳ
ἘΠ ΤΣ i : 3 : ; ἦ ;
τῶν ἄλλων ταῖς δόξαις ὑπερέχωσιν, ἀλλὰ κτίσματα πάντες εἰσὶ καὶ
οὐκ εἰσὶ τῶν προσκυνουμένων, ἀλλὰ τῶν προσκυνούντων τὸν δεσπότην.
Athanas, orat. 2. contra Arrian, op. tom. 1. pag. 491.

MADE BY A JESUIT IN IRELAND. ATS

worshipped him, saying: Because I myself also am a man’.
The angel also did forbid John, when he would have wor-
shipped him in the Revelation, saying: See thou do it
not, for I am thy fellow-servant, and of thy brethren the
prophets, and of them which keep the sayings of this
book : worship God?. Wherefore it appertaineth to God
only to be worshipped. And this do the angels them-
selves know well, that although they do surpass others in
glory, yet they are all but creatures; and are in the num-
ber, not of those that are to be adored, but of them that
adore the Lord.” So we have heard St. Ambrose before‘,
reprehending those that do adore their fellow-servants.
And Epiphanius refuting the heresy of the Collyridians,
concludeth, that “ neither’ Elias nor John, nor Thecla,
nor any of the saints is to be worshipped. For that an-
cient error,” saith he, “ shall not prevail over us, to
forsake the living Gop, and to worship the things that are
made by him. For they served and worshipped the crea-
ture above the Creator, and became fools. For if he will
not have the angels to be worshipped ; how much more
would he not have her that was born of Anna. Let’ Mary
shen be had in honour, but let the Lord be worshipped.”
“astly, St. Augustine, to omit all others, inthe book which
ae wrote of true religion, delivereth this for one of the main
grounds thereof: that “ the‘ worshipping of men that are
dead should be no part of our religion, because,” saith he,
‘if they did live piously, they are not held to be such as

° Act. chap. 10. ver. 26. 4 Revel. chap. 22. ver. 9.

4 Ambros. in Rom. cap. 1. supra, pag. 459.

TAN οὔτε Ἡλίας προσκυνητὸς, καίπερ ἐν ζῶσιν ὧν, οὔτε ᾿Τωάννης
προσκυνητὸς, &c. ἀλλ᾽ οὔτε ἡ Θέκλα, οὔτε τις τῶν ἁγίων προσκυνεῖται.
Οὐ γὰρ κυριεύσει ἡμῶν ἡ ἀρχαία πλάνη, καταλιμπάνειν τὸν ζῶντα καὶ
προσκυνεῖν τὰ ὑπ᾽ αὐτοῦ γεγονότα: ἐλάτρευσαν γὰρ καὶ ἐσεβάσθησαν τῇ
κτίσει παρὰ τὸν κτίσαντα, Kai ἐμωράνθησαν. Hi γὰρ ἀγγέλους προσκυ-
νεῖσθαι οὗ θέλει, πόσῳ μᾶλλον τὴν ἀπὸ ᾿Αννης γεγεννημένην;; Epiphan.
heres, 79. op. tom. 1. pag. 1062.

*“H Μαρία ἐν τιμῇ, ὁ Κύριος προσκυνείσθω. Id. ibid. pag. 1064.

' Non sit nobis religio cultus hominum mortuorum: qui si pie vixerunt, non
sic habentur ut tales querant honores; sed illum a nobis coli volunt, quo illumi-
nante letantur meriti sui nos esse consortes. Honorandi ergo sunt propter
imitationem, non adorandi propter religionem, Augustin. de vera religion.
cap. 55. op. tom. 1. pag. 780,

476 AN ANSWER TO A CHALLENGE

would seek that kind of honour, but would have him to be
worshipped of us, by whose enlightening they do rejoice
that we are made partners of their merit. They are to
be honoured therefore for imitation, not to be adored for
religion.” ‘The same doth he also there say of angels:
that ‘‘ we" do honour them with love, not with service,
neither do we build temples unto them. For it is not their
desire, that they should be so honoured by us: because
they know that we ourselves, if we be good, are the tem-
ples of the high God; and therefore it is rightly written,
that a man was forbidden by an angel, that he should not
worship him, but God alone under whom he was his fel-
low-servant™.”

But what saith cardinal Bellarmine now, think you,
unto these testimonies of the fathers: “Γ΄ say,” saith he,
not knowing indeed what he saith, nor whereof he af-
firmeth, “‘ that they do speak against the errors of the
Gentiles, who of wicked men did make true Gods, and did
offer sacrifices unto them ;” wherein you may discern the
just hand of God, confounding the man’s wits, that would
thus abuse his learning to the upholding of idolatry. For
had he been here his own man, and not been strangely
overtaken with the spirit of slumber, he could not possibly
have failed so foully, as to reckon the angels and the
saints, and the very mother of God herself, of whom these
fathers do expressly speak, in the number of those wicked
persons whom the Gentiles did take for their Gods. And
here also out of Epiphanius we may further observe, who
were the masters, or the mistresses rather (for this’ was

" Quare honoramus eos charitate, non servitute. Nec eis templa construi-
mus. Nolunt enim se sic honorari a nobis, quia nosipsos cum boni sumus,
templa summi Dei esse noverunt. Recte itaque scribitur, hominem ab angelo
prohibitum ne se adoraret, sed unum Deum sub quo ei esset et ille conservus.
Augustin. de vera religion. cap. 55. op. tom. 1, pag. 787.

w Revel. chap. 22. ver. 9.

* Dico eos loqui contra errores Gentilium, qui ex hominibus sceleratis veros
Deos faciebant ; eisque sacrificia offerebant. Bellar. de eccles, triumphant.
lib. 1. fine cap. 14. collat. cum fine cap. 11.

YH τῶν γυναικῶν αἵρεσις. Epiphan. heres. 79. op. tom. 1. pag. 1065.
Οὗτοι γὰρ ot τοῦτο διδάσκοντες τίνες εἰσὶν, ἀλλ᾽ ἢ γυναῖκες ; Ibid. pag. 1058.

MADE BY A JESUIT IN IRELAND. 477

the woman’s heresy) from whom our Romanists did first
learn their Hyperdulia, or that transcendant kind of ser-
vice wherewith they worship the virgin Mary, namely, the
Collyridians: so* called from the collyrides or cakes,
which at a certain time of the year they used to offer unto
the blessed virgin; against whom Epiphanius doth thus
oppose himself: ‘“* What* Scripture hath delivered any
thing concerning this? Which of the prophets have per-
mitted a man to be worshipped, that 1 may not say a
woman? For a choice vessel she is indeed, but yet a
woman. Let> Mary be in honour; but let the Father and
the Son, and the Holy Ghost be worshipped: let no man
worship Mary. ‘This mystery is appointed, I do not say
for a woman, nor yet for a man neither, but for God: the
angels themselves are not capable of such kind of glori-
fying. Let® none eat of this error touching holy Mary ;
for although the tree be beautiful, yet it is not for meat:
and although Mary be most excellent, and holy, and to be
honoured, yet is she not to be worshipped. The body of
Mary was holy indeed, but not God: the virgin indeed
was a virgin, and honourable, but not given unto us for
adoration, but one that did herself worship him, who
was born of her in the flesh, and came from heaven out of
the bosom of his Father.”

z Epiph. in Anacephalzosi, op. tom. 2. pag. 150. Κολλυριδιανοὶ (hoe voca-
bulum enim ibi addendum) οἱ εἰς ὄνομα τῆς Μαρίας ἐν ἡμέρα τοῦ ἔτους τινὶ
ἀποτεταγμένῃ κολλυρίδας τινὰς προσφέροντες" οἷς ἐπεθέμεθα ὄνομα τῇ
πράξει αὐτῶν ἀκόλουθον, Κολλυριδιανοὺς αὐτοὺς ὀνομάσαντες.

ἃ Ποίᾳ δὲ τις γραφὴ διηγήσατο περὶ τούτου ; ποῖος προφητῶν ἐπέ-
τρεψεν ἄνθρωπον προσκυνεῖσθαι, οὐ μὲν γυναῖκα λέγειν ; ἐξαίρετον μὲν
γὰρ ἐστι τὸ σκεῦος, ἀλλὰ γυνὴ. Id. heres. 79. op tom. 1. pag. 1062.

b Ἔν τιμῇ ἔστω Μαρία, ὁ δὲ πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα προσκυ-
γνείσθω, τὴν Μαρίαν μηδεὶς προσκυνείτω. Οὐ λέγω γυναικὶ, ἀλλ᾽ οὐδὲ
ἀνδρὶ, Θεῷ προστέτακται τὸ μυστήριον" οὔτε ἄγγελοι χωροῦσι δοξολογίαν
τοιαύτην. Id. ibid. pag. 1064.

ὁ Μὴ φαγέτω τις ἀπὸ τῆς πλάνης τῆς διὰ Μαρίαν τὴν ἁγίαν Kai yap
εἰ καὶ ὡραῖον τὸ ξύλον, ἀλλ᾽ οὐκ εἰς βρῶμα" καὶ εἰ καλλίστη ἡ Μαρία, καὶ
ἁγία, καὶ τετιμημένη, ἀλλ᾽ οὐκ εἰς τὸ προσκυνεῖσθαι. Id. ibid. pag. 1065.

I Nai μὲν ἅγιον ἣν τὸ σῶμα τῆς Μαρίας, οὐ μὲν θεὸς" vai δὲ παρθένος
ἣν ἡ παρθένος καὶ τετιμημένη, ἀλλ᾽ οὐκ εἰς προσκύνησιν ἡμῖν δοθεῖσα,
ἀλλὰ προσκυνοῦσα τὸν ἐξ αὐτῆς σαρκὶ γεγενημένον, ἀπὸ οὐρανῶν δὲ ἐκ
κόλπων πατρώων παραγενόμενον. Τά, ibid, pag. 1061.

478 AN ANSWER TO A CHALLENGE

Thus did this learned father labour to ‘ cut® the roots
of this idolatrous heresy,” when it first began to take hold
of the feminine sex, animating all that were of masculine
spirits to the extirpation thereof, in this manner: ‘ Got
to then, ye servants of God, let us put on a manlike mind,
and beat down the madness of these women.” But when
this disease afterwards had gotten a farther spread, and
had once throughly seized upon men as well as women,
it is a most wonderful thing to consider, into what extre-
mity this frenzy brake out, after the time of Satan’s loos-
ing especially. For then “ there? wanted not such as would
interpret that speech of the angel unto the holy virgin:
Hail full of grace, the Lord is with thee: of the equa-
lity of her empire with her Son’s; as if it had been said:
Even as he, so thou also dost enjoy the same most ex-
cellent dignity of ruling. In" the redundance and effusion
of grace upon the creatures, the Lord’s power and will
is so accommodated unto thine, that thou mayest seem to
be the first in that, both diadem and tribunal. The Lord
is with thee: not so much thou with the Lord, as the
Lord is with thee, in that function.” Then it was taught
for good divinity, that ‘‘ from! the time wherein the virgin
mother did conceive in her womb the Word of God, she
hath obtained such a kind of jurisdiction (so to speak) or
authority in all the temporal procession of the Holy Ghost,
that no creature hath obtained any grace or virtue from

f "Aye τοίνυν θεοῦ δοῦλοι ἀνδρικὸν, φρόνημα ἐνδυσάμεθα, γυναικῶν δὲ
τούτων τὴν μανίαν διασκεδάσωμεν. Id. ibid.

5 De cujus imperii ad similes effectus ezqualitate cum filio, non desunt, qui
construant illud ab angelo ipsi prenunciatum ; Ave gratia plena, Dominus te-
cum. Id est, Sicut et ipse, ita et tu eadem dominandi excellentissima dignitate
perfrueris. Emanuel de Valle de Moura, doct. theol. ac inquisitionis deputatus
Lusitan. opuse. 1. de incantationib. seu Ensalmis, sect. 1. cap. 1. num. 46.

h Ad quem sensum facile accommodari possunt precitata angeli verba; Do-
minus tecum, gratia plena. Id est, in gratie plenitudine redundantiz, et effu-
sione in creaturas, ita Domini potentia ac voluntas ad tuam accommodatur, ut
tu prior in eo, et diademate, et tribunali esse videaris. Dominus tecum : non
tam tu cum Domino, quam tecum Dominus in eo munere. Ibid.

* A tempore enim quo virgo mater concepit in* utero Verbum Dei, quandam
(ut sic dicam) jurisdictionem seu auctoritatem obtinuit in omni Spiritus Sancti

MADE BY A JESUIT IN IRELAND. 479

God, but according to the dispensation of his holy mo-
ther ;” that, ““ because* she is the mother of the Son of
God who doth produce the Holy Ghost; therefore all the
gifts, virtues, and graces of the Holy Ghost are by her
hands administered to whom she pleaseth, when she
pleaseth, how she pleaseth, and as much as she pleaseth.”
“That she hath! singularly obtained of God this office
from eternity, as herself doth testify: J™ was ordained from
everlasting, namely, a dispenser of celestial graces ;”
and that in® this respect, it is said of her: “ thy neck is
a tower of ivory ; because that as by the neck the vital
spirits do descend from the head into the body, so by the
virgin the vital graces are transmitted from Christ the
head into his mystical body: the fulness of grace being
in him as in the head from whence the influence cometh,
and in her as in the neck through which it is transfused”
unto us; so that ‘‘ take? away the patronage of the virgin,

processione temporali; ita quod nulla creatura aliquam a Deo obtinuit gratiam
vel virtutem, nisi secundum ipsius piz matris dispensationem. Bernardin.
Senens. serm. 61. artic. 1. cap. 8.

kK Et quia talis est mater filii Dei qui producit Spiritum sanctum; ideo om-
nia dona, virtutes et gratize ipsius Spiritus sancti quibus vult, quando vult, quo-
modo vult, et quantum vult, per manus ipsius administrantur. Id. ibid.

1 Nulla gratia de ccelo nisi ea dispensante ad nos descendit. Hoc enim sin-
gulariter officium divinitus ab xterno adepta est: sicut Proverb. 8. ipsa tes-
tatur, dicens : Ab eterno ordinata sum; sc. dispensatrix ccelestium gratiarum.
Id. ibid. artic. 3. cap. 3.

m Proverb. chap. 8. ver. 23.

" In Christo fuit plenitudo gratia, sicut in capite influente; in Maria vero
sicut in collo transfundente. Unde Cantic. cap. 7. de virgine ad Christum Solomon
ait- Collum tuum sicut turris eburnea. Nam sicut per collum vitales spiritus
a capite descendunt in corpus; sic per virginem a capite Christo vitales gratiz
in ejus corpus mysticum transfunduntur. Id. ibid. artic. 1. cap. 8. et artic. 2.
cap. 10. ex Pseud-Hieronymi serm. de assumpt. Marie. Sicut enim a capite,
mediante collo, descendunt omnia nutrimenta corporis : sic a Christo per beatam
virginem in nos veniunt omnia bona, et beneficia, quae Deus nobis confert. Nam
ipsa est dispensatrix gratiarum et beneficiorum Dei. Joan. Herolt. in sermon.
discipuli de tempore. serm. 163. Per collum, Virginis apud Deum gratia, et in-
tercessio, intelligitur: ita ut ejus intercessio sit veluti collum, per quod a Deo om-
nes gratia, prasidiaque in homines transfunduntur. Blas. Viegas in Apocalyps.
cap. 12. comment. 2. sect. 10.num. 1. Collum enim dicitur ; quia per virginem
universa in nos a Deo tanquam a capite beneficia derivantur. Id. ibid. num. 2.

ο Cantic. cap. 7. ver. 4.

P Quasi sublato virginis patrocinio, perinde atque halitu intercluso, peccator

480 AN ANSWER TO A CHALLENGE

you stop as it were the sinner’s breath, that he is not able
to live any longer.”

Then men stuck not to teach, that unto her “ 8111 power
was given im heaven and in earth.” So that for heaven,
when our Saviour ascended thither, this might be assigned
for one reason, among others, why he left his mother be-
hind him: “ lest" perhaps the court of heaven might have
been in a doubt whom they should rather go to meet, their
Lord or their Lady; and for earth, ‘“ she’ may rightly
apply unto herself that in the first book of Ezra:
All the kingdoms of the earth hath the Lord given unto
me; and we may say unto her again, that in Tobias,
Thy kingdom endureth for all ages; and in the Psalms
Thy kingdom is a kingdom of all ages.” ‘That how-
soever she was ‘the’ noblest person that was or
ever should be in the world, and of so great perfec-
tion, that although, she had not been the mother of
God, she ought nevertheless to have been the Lady of
the world: yet according to the laws whereby the world is
governed, by the right of inheritance she did deserve the

vivere diutius non possit. Viegas in apocalyps. cap. 12. com. 2. sect. 2. num. 6.

4 Data est tibi omnis potestas in ccelo et in terra. Petr. Damian. serm. 1.
de nativ. B. Mariz, tom. 5. Surii, Sep. 8.

® Fortassis Domine, ne tuze celesti curiz veniret in dubium, cui potius occur-
reret; tibi videlicet Domino suo, regnum tuum in assumpta carne petenti, an
ipsi Domine sue, ipsum regnum jam suum materno jure effectum ascendenti.
Anselm. Cantuar. de excell. B. Virg. cap. 7. et eum secuti, Bern. de Bust. in
Mariali, part. 11. serm. 1. part. 2. et Sebast. Barrad. Jesuit. concord. Evang.
lib. 6. cap. 11.

S O igitur regina nostra serenissima, profecto tu dicere potes illud, 1 Esdr.
cap. 1. Omnia regna terre dedit mihi Dominus. Et nos tibi dicere possumus
illud, Tobi, cap. 13. In omnia secula regnum tuum. Et Psal. 144. Regnum
tuum regnum omnium seculorum, &c. Et Dan. cap. 2. Regnum quod in eter-
num non dissipabitur. Veni ergo, et super nos regnum accipe, Judic. cap. 9.
De regno enim tuo dici potest illud, Psal. 103. Et regnum ipsius omnibus do-
minabitur; et Luc. cap. 1. Et regni ejus non erit finis. Bernardin. de Bust.
Marial. part. 12. serm. 1. part. 1.

τ Quamvis autem benedicta virgo fuerit nobilior persona que fuerit vel fu-
tura sit in orbe terrarum, tanteque perfectionis, quod etiamsi non fuisset mater
Dei, nihilominus debuisset esse Domina mundi: tamen secundum leges quibus
regitur mundus, jure hereditario omnem mundi hujus meruit principatum et
yeonum. Bernardin. Senens. serm. 61. artic. 1. cap. 7.

MADE BY A JESUIT IN IRELAND. 4S 1

principality and kingdom of this world.” That ‘ Christ"
never made any legacy of this monarchy ; because that
could not be done without the prejudice of his mother ;
and he knew besides, that the mother could make void
the testament of the Son, if it were made unto her pre-
judice. And therefore, that by all this it appeareth most
evidently, tbat Mary the mother of Jesus, by right of inheri-
tance hath the regal dominion over all that be under Gop.”
That ‘as’ many creatures do serve the glorious virgin
Mary, as serve the Trinity. Namely all creatures, what-
soever degree they hold among the things created (whe-
ther they be spiritual as angels, or rational as men, or cor-
poral as the heavenly bodies or the elements) and all
things that are in heaven and in earth, whether they be
the damned or the blessed: all which being brought under
the government of God, are subject likewise unto the
glorious virgin, forasmuch as he who is the Son of God
and of the blessed virgin, being willing as it were to equal
in some sort his mother’s sovereignty unto the sovereignty
of his Father; even he who was God, did serve his mo-
ther upon earth. Whence’ it is written of the virgin and
glorious Joseph: He was subject unto them; that as this
proposition is true; All things are subject to God’s com-
mand, even the virgin herself: so this again is true also;

" De monarchia autem universi nunquam Christus testatus est : eo quod sine
matris prejudicio nequaquam fieri poterat. Insuper noverat, quod potest ma-
ter filii irritare testamentum, si in sui prejudicium sit confectum. Ex his omni-
bus apertissime claret, quod mater Jesu Maria hereditario jure omnium qui sunt
infra Deum habet regale dominium et inclytum obtinet principatum., Ber-
nard. Senens. serm. 61. artic. 1. cap. 7.

Y Tot creature serviunt gloriose virgini Marie, quot serviunt Trinitati.
Omnes nempe creature, quemcunque gradum teneant in creatis, sive spirituales
ut angeli, sive rationales ut homines, sive corporales ut corpora ccelestia vel ele-
menta, et omnia que sunt in ceelo et in terra, sive damnata sive beata, qua om-
nia sunt divino imperio subjugata, gloriose virgini sunt subjecta. Ille enim
qui Dei filius est et virginis benedicte, volens (ut sic dicam) paterno principatui
quodammodo principatum zquiparare maternum; ipse qui Deus erat matri fa-
mulabatur in terra. Unde Luce cap. 3. scriptum est de virgine et glorioso
Joseph: Erat subditus illis. Praterea hee est vera: Divino imperio omnia
famulantur et virgo. Et iterum hee est vera: Imperio virginis omnia famu-
Jantur et Deus. Id. ibid. cap. 6.

Ww Luke, chap. 2. ver. 51.

VOL, ΠῚ: rt

482 AN ANSWER TO A’ CHALLENGE

All things are subject to the command of the virgin, even
God himself ;” that “ considering* the blessed virgin is
the mother of God, and God is her Son, and every son is
naturally inferior to his mother, and subject unto her, and
the mother hath preeminence and is superior to her son;
it therefore followeth that the blessed virgin is superior to
God, and God himself is subject unto her, in respect of the
manhood which he assumed from her;” that ‘‘ howsoever’
she be subject unto God, inasmuch as she 15 a creature :
yet is she said to be superior and preferred before him,
inasmuch as she is his mother.”

Then men were put in mind, that ‘ by” sinning after
baptism they seemed to contemn and despise the passion
of Christ: and so that no sinner doth deserve that Christ
should any more make intercession for him to the Father,
without whose intercession none can be delivered either
from the eternal punishment or the temporal, nor from the
fault which he hath voluntarily committed. And there-
fore that it was necessary, that Christ should constitute
his well beloved mother a mediatrix between us and him ;
and* so in this our pilgrimage, there is no other refuge left
unto us in our tribulations and adversities, but to have
recourse unto the virgin Mary our mediatrix, that she

* Cum beata virgo sit mater Dei, et Deus filius ejus; et omnis filius sit natu-
yaliter inferior matre et subditus ejus, et mater prelata et superior filio : sequi-
tur quod ipsa benedicta virgo sit superior Deo, et ipse Deus sit subditus ejus
ratione humanitatis ab ea assumpte. Bernardin. de Bust. Marial. part. 9.
serm. 2.

Y Ipsa benedicta virgo, licet sit subjecta Deo inquantum creatura ; superior
tamen illi dicitur et prelata, inquantum est ejus mater. Unde Lue. cap. 2. de
Christo Deo et homine scriptum est, quod erat subditus illi. O ineffabilis digni-
tas Marie, que imperatori omnium meruit imperare. Id. part. 12. serm. 2.

z Peccando post baptismum videntur contemnere et despicere passionem
Christi: -et sic nullus peccator meretur quod Christus amplius intercedat pro
ipso apud patrem ; sine cujus intercessione nemo potest liberari a poena eterna,
nec temporali, nec culpa quam ipse voluntarie perpetravit. Et ideo fuit necesse
ut Christus constitueret matrem suam predilectam mediatricem inter nos et
ipsum. Jac. de Valent. episc. Christopolit. in expos. cant. virg. Marie Magni-
ficat.

ἃ Et sic in hac peregrinatione non relinquitur nobis aliud refugium in nos-
tris tribulationibus et adversitatibus, nisi recurrere ad virginem Mariam media-
tricem, ut velit placare iram filii. Id. ibid.

MADE BY A JESUIT IN IRELAND. ASS

would appease the wrath of her Son,” That ‘ as” He is
ascended into heaven, to appear in the sight of God for
men®; so she ought to ascend thither, to appear in the
sight of her Son for sinners : that so mankind might have
always before the face of Gop a help like unto Christ for
the procuring of his salvation.” That “ this! empress
is of so great authority in the palace of heaven, that it is
lawful to appeal unto her from any grievance, all other
intermedial saints omitted. For howsoever according to
the civil law the due means must be observed in appeals:
yet in her the stile of the canon law is observed, wherein
the pope is appealed unto, any intermedial whatsoever
omitted.” That she “is® a chancellor in the court of
heaven: and giveth letters of mercy only in this present
life ; but for the souls that depart from hence, unto some
letters of pure grace, unto others of simple justice, and

Ὁ Sicut ille ibi ascendit ut continue appareat vultui Dei pro hominibus. Hebr.
cap. 9. ita ego debeo ibi ascendere, ut appaream vultui ipsius filii pro peccatori-
bus: et sichumanum genus habeat semper ante faciem Dei adjutorium simile
Christo ad procurandam suam salutem, Bernardin. de Bust. Marial. part. 11.

serm. 2. membr. 1.

4 Tantz autem auctoritatis in ccelesti palatio est ἰδέα imperatrix, quod omni-
bus aliis sanctis intermediis omissis, ad ipsam licet ab omni gravamine appellare.
Licet enim secundum jura civilia debitum medium servetur in appellationibus :
(I. imperatores. ff. de appel. reci.) tamen in ipsa servatur stylus juris canonici,
quo omisso quolibet medio appellacur ad summum pontificem. (c. si duobus ex-
tra de appel.) Id. part. ὃ. serm. 3. in excellent. 4.

6 Nos autem dicere porsumus, quod beatissima virgo est cancellaria in cce-
lesti curia. Nam videmus quod in cancellaria Domini papzx conceduntur tria
genera literarum, &c. Istas autem literas misericordiz dat (B. virgo) solum in
presenti vita. Nam animabus decedentibus quibusdam dat literas pure gratie :
aliis vero simplicis justitize, et quibusdam mixtas, sc. justitia et gratia. Quidam
enim fuerunt sibi valde devoti: et istis datliteras pure gratia, per quas mandat ut
detur eis gloria sine aliqua purgatorii poena. Alii autem fuerunt miseri pecca-
tores et ejus indevoti: et istis dat literas simplicis justitia, per quas mandat ut
eis fiat condigna vindicta. Alii vero fuerunt in devotione tepidi et remissi: et
istis dat literas justitie et gratia simul; per quas mandat ut et gratia eis fiat, et
tamen illis inferatur aliqua purgatorii peena propter negligentiam et torporem.
Et ista significantur in Hester regina, que (ut habetur Hest. cap. 8.) scripsit
literas ut Judzi salvarentur, et hostes interficerentur, et pauperibus munuscula
darentur. Id. part. 12. serm, 2. memb, 1. in excellent. 22.

FES

484. AN ANSWER TO A CHALLENGE

unto some mixed of justice and grace. For some,” say
they, “ were much devoted unto her; and unto them she
giveth letters of pure grace, whereby she commandeth
glory to be given them without any pain of purgatory.
Others were miserable sinners and not devoted to her;
and unto them she giveth letters of simple justice, where-
by she commandeth that condign punishment be taken of
them. Others were lukewarm and remiss in devotion ;
and to them she giveth letters of justice and grace toge-
ther; whereby she commandeth that both favour be done
unto them, and yet some pain of purgatory be inflicted
upon them for their negligence and sluggishness.” And
these things they say “ are signified in queen Esther,
who wrote letters that the Jews should be saved, and the
enemies should be killed, and to the poor small gifts
should be given.” Yea further also, where’ king Assu-
erus did proffer unto the said Esther even the half of his
kingdom: thereby® they say was signified that God be-
stowed half of his kingdom upon the blessed virgin: that
‘‘ having justice and mercy as the chiefest goods of his
kingdom, he retained justice unto himself, and granted
mercy unto her:” and “ therefore’ that if aman do find
himself aggrieved in the court of God’s justice, he may
appeal to the court of mercy of his mother:” she being
that “ throne’ of grace,” whereof the apostle speaketh,
** Let* us go boldly unto the throne of grace, that we may
receive mercy, and find grace to help in time of need.”

f Confugimus autem primo ad beatissimam virginem ccelorum reginam; cui
rex regum, pater ccelestis, dimidium regni sui dedit. Quod significatum est in
Hester regina: que cum ad placandum Assuerum regem accessisset, dixit ei
rex ; Etiam si dimidiam partem regni mei petieris, dabitur tibi. Sic pater cce-
lestis, cum habeat justitiam et misericordiam tanquam potiora regni sui bona;
justitia sibi retenta, misericordiam matri virgini concessit. Gabr. Biel. in
canon. Misse, lect. 80. Vide Johan. Gerson. tract. 4. super magnificat.

& Esth. chap. 5. ver. 3.

h Ista imperatrix figuravit imperatricem ceelorum, cum qua Deus regnum
suum divisit. Cum enim Deus habeat justitiam et misericordiam: justitiam sibi
in hoc mundo exercendam retinuit, et misericordiam matri concessit. Et ideo
si quis sentit se gravari a foro justitie Dei, appellet ad forum misericordiz matris
ejus. Bernardin. de Bust. Marial. part. 3. serm. 3.in excellent. 4.

‘ Id. ibid. exellent. 5. et part. 5. serm. 7. in fine.

k Hebr, chap. 4. ver. 16.

MADE BY A JESUIT IN IRELAND. 485

They tell us, that ‘ it! is for the ornament of an earthly
kingdom, that it should have both a king and a queen:
and therefore when any king hath not a wife, his subjects
often do request him to take one.” Hereupon they say,
that ‘‘ the eternal King and omnipotent Emperor, minding
to adorn the kingdom of heaven above, did frame this
blessed virgin, to the end he might make her the lady and
empress of his kingdom and empire; that the prophecy of
David might be verified, saying unto her in the Psalm:
Upon thy right hand did stand the queen in clothing of
gold.” That ‘ she™ is an empress, because she is the
spouse of the eternal Emperor, of whom it is said: He"
that hath the bride is the bridegroom:” and that ‘‘ when
God did deliver unto her the empire of the world, and all
the things contained therein, he said unto her that which
we read in the first of the A‘neids :

His ego nec metas rerum nec tempora pono ;
Imperium sine fine dedi.”

That she 155 the empress also ‘‘ of heaven and earth, be-
cause she did bear the heavenly emperor; and therefore
that she can ask of him what she will and obtain it.” That

' Ad ornamentum regni terreni est, quod habeat regem et reginam. Εἰ
propter hoe quando aliquis rex non habet uxorem, ejus subditi plerumque οἱ
supplicant ut eam accipiat. Supernum ergo ccelorum regnum volens rex exter-
nus et imperator omnipotens decorare, fabricavit hanc beatissimam virginem,
ut illam regni et imperii sui faceret dominam et imperatricem: ut verificaretur
prophetia David, Psal, 44. ei dicentis; Astitit regina a dextris tuis in vestitu de
aurato, circundata varietate. Bernard. de Bust. Marial. part. 9. serm. 2.

™ Est etiam imperatrix, quia zterni imperatoris est sponsa; de quo dicitur
Johan. cap. 3. Qui habet sponsam, sponsus est. Quando vero Deus illi tra-
didit imperium orbis et omnium contentorum in eo: dixit ei {Ππ4 quod habetur
1. Aneid. Id. part. 8. serm. 3. in excellent. 4.

n John, chap. 3. ver. 29.

° Beata virgo est imperatrix ceeli et terrae: quia ipsa genuit ccelestem impe-
ratorem. Et ideo potest ab eo petere quicquid vult et obtinere ; quod figuratum
fuit 3. Reg. cap. 2. ubi mater Salomonis dixit ei: Petitionem unam peto a te ; ne
confundas faciem meam; tune enim faciem suam confunderet, quando illud quod
peteret denegaret. Si ergo imperat filio ratione maternalis jurisdictionis, qui
fuit subditus illi (ut habetur Luc. cap. 2.) multo magis imperat omnibus creaturis

filio suo subjectis. Id. ibid.

486 AN ANSWER TO -A. CHALLENGE

this was figured in the history of the kings, where the
mother of Solomon said unto him: “1 desire one petition
of thee, do not confound my face: for then should he
confound her face, if he did deny that which she re-
quested ;” and that, ‘ if in respect of her maternal juris-
diction she hath command of her Son, who was subject
unto her? : then much more hath she command over all the
creatures that are subject to her Son.” That this “ mighty
God did (as far as he might) make his mother partner of
his divine majesty and power: giving unto her of old the
sovereignty both of celestial things and mortal: ordering
at her pleasure, as the patronage of men did require, the
earth, the seas, heaven, and nature ; at her liking, and by
her, bestowing upon mortal men his divine treasures and
heavenly gifts. So as all might understand, that whatso-
ever doth flow into the earth from that eternal and glo-
rious fountain of good things, doth flow by Mary.” That
κε she’ is constituted over every creature, and whosoever |
boweth his knee unto Jesus, doth fall down also and sup-
plicate unto his mother: so that the glory of the Son may
be judged not so much to be common with the mother, as
to be the very same.” That “ so‘ great is her glory, that
she exceedeth the nature of angels and men, joined toge-
ther, as far in glory, as the circumference of the firmament

P Luke, chap. 2. ver. 31.

4 Matrem quippe suam preepotens ille Deus divinz majestatis potestatisque
sociam, quatenus licuit, adscivit. Huic olim ceelestium, mortaliumque princi-
patum detulit: ad hujus arbitrium (quoad hominum tutela postulat) terras, ma-
ria, celum, naturamque moderatur; hac annuente, et per hance divinos thesau-
ros mortalibus, et ccelestia dona largitur. Ut omnes intelligant, quicquid ab
zterno illo augustoque bonorum fonte in terras profluat, fluere per MARIAM.
Horat. Tursellin. Jesuit. in epist. dedicat. histori Lauretanze ad cardinalem
Aldobrandinum.

* Constituta quippe est super omnem creaturam ; et quicumque JESU curvat
genu, matri quoque pronus supplicat : et filii gloriam cum matre non tam com-
munem judico, quam eandem. Arnold. Carnoten. tract. de laudib. Virginis.

5». Tanta est gloria virginis matris Dei; quod tantum excedit in gloria natu-
ram angelicam et humanam simul junctam, quantum circumferentia firmamenti
excedit in magnitudine suum centrum: cum intelligat in filio suo se quasi alte-
rum ipsum Deitate vestitam. Bernardin. de Bust. Marial. part. 12. serm, 2.
in excellent. 21.

MADE BY A JESUIT IN IRELAND. 487

exceedeth his centre in magnitude: when she under-
standeth herself in her son to be, as his other self, clothed
with the Deity.” That she being “ the' mother of God,
doth assume unto herself of the omnipotency of her Son
(upon which she leaneth) as much as she pleaseth;” and
that she ““ doth" come before the golden altar of human
reconciliation, not entreating only, but commanding; a
mistress, not a maid.”

They tell us, that the blessed virgin herself appeared
once unto Thomas Becket, and used this speech unto
him: “ Rejoice” and be glad, and be joyful with me; be-
cause my glory doth excel the dignity and joy of all the
saints and all the blessed spirits; and I alone have greater
glory than all the angels and saints together. Rejoice,
because that as the Son doth enlighten the day and the
world, so my brightness doth enlighten the whole celes-
tial world. Rejoice, because the whole host of heaven
obeyeth me, reverenceth and honoureth me. Rejoice,
because my Son is always obedient unto me, and my will,
and all my prayers he always heareth,” or as others do

t Qui enim alicui rei innititur, virtutem ejus sibi assumit, et ea sicut vult
utitur. Et similiter ipsa Dei mater de omnipotentia filii sui cui est innixa, quan -
tum vult sibi assumit. Bernard. de bust. Marial. part. 12. serm. 2. in excellent. 28.

υ Accedis ante illud aureum humane reconciliationis altare, non solum ro-
gans, sed imperans; Domina, non ancilla. Petr. Damian. serm. 1. de nativit.
B. Marie.

“ Gaude et letare, ac exulta mecum ; quia gloria mea excellit dignitatem et
letitiam omnium sanctorum et cunctorum spirituum beatorum, et majorem glo-
riam habeo ipsa sola quam omnes simul angeli et sancti. Gaude, quia sicut
Sol illuminat diem ac mundum, sic claritas mea illuminat totum orbem cceles-
tem. Gaude, quia tota militia ceeli mihi obedit, me veneratur et honorat: Gau-
de, quia filius meus mihi semper est obediens, et meam voluntatem, et cunctas
preces meas semper exaudit. Gaude, quia Deus semper ad beneplacitum meum
remunerat servitores meos in hoc seculo et in futuro. Gaude, quia proxima se-
deo sanctz Trinitati, et vestita sum corpore meo glorificato. Gaude, quia certa
sum et secura, quod hac mea gaudia semper stabunt et nunquam finientur vel
deficient. Et quicunque cum his gaudiis spiritualibus latando in hoc seculo me
venerabitur, in exitu anime sue de corpore prasentiam meam obtinebit; et ip-
sam animam ab hostibus malignis liberabo, et in conspectu filii mei ut mec
gaudia possideat presentabo. Bernardin, de Bust. Marial. part. 10, serm. 2.
sect. ult.

188 AN ANSWER TO A CHALLENGE

relate it: ‘“‘ The* will of the blessed Trinity and mine is
one and the same; and whatsoever doth please me, the
whole Trinity with unspeakable favour doth give consent
unto.” ‘ Rejoice, because God doth always at my pleasure
reward my servitors in this world, and in the world to
come. Rejoice, because I sit next to the holy Trinity,
and am clothed with my body glorified. Rejoice, because
Tam certain and sure that these my joys shall always
stand and never be finished or fail. And whosoever by
rejoicing with these spiritual joys shall worship me in this
world, at the time of the departure of his soul out of the
body he shall obtain my presence: and 1 will deliver his
soul from the malignant enemies, and present it in the
sight of my Son, that it may possess joys with me.” They
tell us, “ that many (many’ whores” for example, that
‘“‘would not sin on Saturday, for the reverence of the Vir-
gin;” whatsoever they did on the Lord’s day) ‘ seem to
have the blessed virgin in greater veneration than Christ
her Son, moved thereunto out of simplicity more than out
of knowledge. Yet that the Son of God doth bear with
the simplicity of these men and women:” because he
is not ignorant, that ‘ the’ honour of the mother doth
redound to the child.” They argue further, that ‘if? a
cardinal have this privilege, that if he put his cap upon

* Quod summe Trinitatis et mea est una voluntas; et quodcunque mihi pla-
cuerit, tota Trinitas ineffabili favore consentit. Promptuar. discipuli, de mira-
culis B. Mariz, exempl. 14. pag. 8. edit. Mogunt. ann. 1612.

yY Multz meretrices in die sabbati non pecearent propter reverentiam virginis.
Et multi videntur beatam virginem in majori veneratione habere, quam Chris-
tum filium ejus; magis ex simplicitate moti quam scientia. Sed quia honor
matris redundat in filium, Prov. cap. 17. patientiam habet filius Dei, de hac
quorundam virortjwm et mulierum simplicitate. Bernardin. de Bust. part. 6.
serm. 2. memb. 3.

2 Prov. chap. 17. ver. 6.

* Si hoe privilegium habet cardinalis, quod si ponat pileum sive capellum
suum super caput illius qui ducitur ad justitiam, liberatur : (secundum Baldum et
Paulum de Castro, in 1. addictos. C. de appel.) a fortiori, pallium beatz virginis
potest nos ab omnibus malis liberare. Tam lataenim est ejus misericordia, quod si
aliquem devote facientem coronam suam viderit in medio millium daemonum trahi
ad supplicium, eum protinus liberabit: nec permittet aliquem male finiri, qui
ejus coronam reverenter studuerit facere. Id. part. 12. serm, 1. memb. 9.

MADE BY A JESUIT IN IRELAND. 489

the head of one that is led unto justice, he is freed there-
by: then by an argument drawn from the stronger, the
cloak of the blessed virgin is able to deliver us from all
evil: her mercy being so large, that if she should see any
man who did devoutly make her crown,” that is to say,
repeat the rosary or chaplet of prayers made for her wor-
ship, ‘“‘ to be drawn unto punishment in the midst of a
thousand devils, she would presently rescue him, and not
permit that any one should have an evil end, who did
study reverently to make her crown.” ‘They add more-
over, that “ for” every of these crowns a man shall obtain
two hundred and seventy-three thousand seven hundred
and fifty-eight days of indulgence :” and that ‘‘ pope Sixtus
the fourth granted an indulgence of twelve thousand years
for every time that a man in the state of grace should re-
peat this short orison or salutation of the virgin, which by
many is inserted into her crown. Hail most holy Mary,
the mother of God, the queen of heaven, the gate of pa-
radise, the lady of the world. Thou art a singular and
pure virgin: thou didst conceive Christ without sin: thou
didst bear the Creator and Saviour of the world, in whom
I do not doubt. Deliver me from all evil, and pray for
my sins. Amen.”

In the crown composed by Bonaventure, this is one of
the orisons that is prescribed to be said: ‘‘ O° empress
and our most kind lady, by the authority of a mother com-
mand thy most beloved Son, our Lord Jesus Christ, that

b Sic in summa erunt ducenta septuaginta tria millia septingenti quinqua-
ginta octo dies indulgentie pro qualibet corona. Felicis autem recordationis Six-
tus papa quartus, omnibus dicentibus in statu gratia infra scriptam orationem
sive salutationem ipsius virginis, quee a multis dicitur in corona, concessit in-
dulgentiam duodecim millium annorum pro qualibet vice qua dicitur. Ave
sanctissima Maria, mater Dei, regina cceli, porta paradisi, domina mundi. Sin-
gularis et pura tu es virgo. Tu concepisti Christum sine peccato. Tu peperisti
creatorem et salyatorem mundi, in quo non dubito. Libera me ab omni malo ;
et ora pro peccatis meis. Amen. Bernard. de Bust. part. 12. serm. 1. memb, 3.

© Ὁ imperatrix et Domina nostra benignissima, jure matris impera tuo dilectis-
simo filio Domino nostro Jesu Christo, ut mentes nostras ab amore terrestrium
ad ceelestia desideria erigere dignetur. Bonaventur. corona B. Marie virginis,
op. tom, 6, edit. Rom, ann, 1588,

490 AN ANSWER TO A CHALLENGE

he would vouchsafe to lift up our minds from the love of
earthly things unto heavenly desires;” which is suitable
unto that versicle which we read in the thirty-fifth psalm
of his Lady’s psalter: ‘‘ Incline’ the countenance of God
upon us: compel him to have mercy upon sinners,” the
harshness whereof our Romanists have a little qualified in
some of their editions, reading thus: ‘ Incline® the coun-
tenance of thy Son upon us: compel him by thy prayers
to have mercy upon us sinners.” The psalms of this
psalter do all of them begin as David’s do: but with this
main difference, that where the prophet in the one aimeth
at the advancement of the honour of our Lord, the friar
in the other applieth all to the magnifying of the power
and goodness of our lady. Soin the first psalm, ‘‘ Blessed‘
is the man,” quoth Bonaventure, ‘‘ that loveth thy name,
O virgin Mary: thy grace shall comfort his soul ;” and in
the others following: ‘ Lady’, how are they multiplied
that trouble me? with thy tempest shalt thou persecute
and scatter them. Lady", suffer me not to be rebuked in
the fury of God, nor to be judged in his wrath. My’
Lady, in thee have I put my trust: deliver me from mine
enemies, O Lady. In* our Lady put I my trust, for the
sweetness of the mercy of her name. How! long wilt
thou forget me, O Lady, and not deliver me in the day of
tribulation? Preserve™ me, O Lady, for in thee have I

‘ Inclina vultum Dei super nos: coge illum peccatoribus misereri. Bernard.
in psalterio B. Mariz virg. op. tom. 6. edit. Rom. ann. 1588.

© Inclina vultum filii tui super nos: coge illum precibus nobis peccatoribus
misereri. Psalter. Bonavent. seorsim edit. Parisiis, ann. 1596, in Capeleto Do-
minicze 2.

f Beatus vir qui diligit nomen tuum Maria virgo: gratia tua animam ejus
confortabit. Psal. 1.

£ Domina, quid multiplicati sunt qui tribulant me ? in tempestate tua perse-
queris et dissipabiseos. Psal. 3.

h Domina, ne in furore Dei sinas corripi me ; neque in ira ejus judicari.
Psal. 6.

1 Domina mea, in te speravi: de inimicis meis libera me, Domina. Psal. 7.

k In Domina confido, propter dulcedinem misericordiz nominis sui. Psal. 10.

! Usquequo, Domina, oblivisceris me; et non liberas me in die tribulationis ?
Psal. 12.

™ Conserva me, Domina, quoniam speravi in te : mihique tue stillicidia gratiz
impartire. Psal. 15.

MADE BY A JESUIT IN IRELAND. (9:

put my trust: and impart unto me the drops of thy grace.
I" will love thee, O Lady of heaven and earth: and I will
call upon thy name among the nations. ‘The°® heavens
declare thy glory: and the fragrance of thine ointments is
spread among the nations. Hear? us, Lady, in the day
of trouble: and turn thy merciful face unto our prayers.
Unto! thee, O Lady, have I lifted up my soul: in the judg-
ment of God, by thy prayers, I shall not be ashamed.
Judge’ me, Lady, for I have departed from mine innocency :
but because I will trust in thee, I shall not be weakened.
Ins thee, O Lady, have I put my trust, let me never be
confounded : in thy favour receive me. Blessed* are they
whose hearts do love thee, O virgin Mary: their sins by
thee shall mercifully be washed away. Lady", judge
those that hurt me: and rise up against them, and plead
my cause. Waiting’ have I waited for thy grace: and
thou hast done unto me according to the multitude of the
mercy of thy name. Lady”, thou art our refuge in all
our necessities ; and the powerful strength treading down
the enemy. Have* mercy upon me, O Lady, who art

» Diligam te, Domina ceeli et terre: et in gentibus nomen tuum invocabo.
Psal. 17.

ο Celi enarrant gloriam tuam: ct wnguentorum tuorum fragrantia in genti-
bus est dispersa. Psal. 18.

P Exaudias nos, Domina, in die tribulationis: et precibus nostris converte
clementem faciem tuam. Psal. 19.

4 Ad te, Domina, levavi animam meam: in judicio Dei, tuis precibus non eru-
bescam. Psal. 24.

¥ Judica me, Domina, quoniam ab innocentia mea digressus sum: sed quia
sperabo in te, non infrmabor. Psal. 25.

5. In te, Domina, speravi, non confundar in zternum : in gratia tua suscipe me.
Psal. 30.

t Beati quorum corda te diligunt, virgo Maria: peccata ipsorum a te miseri-
corditer diluentur. Psal. 31.

u Judica, Domina, nocentes me: et contra eos exurge, et vindica causam
meam. Psal. 34.

ν Expectans expectavi gratiam tuam : et fecisti mihi secundum multitudinem
misericordiz nominis tui. Psal. 39.

ν᾽ Domina, refugium nostrum tu es in omni necessitate nostra; et virtus po-
tentior conterens inimicum. 88]. 45,

X Miserere mei, Domina, que mater misericordiz nuncuparis: et secundum
viscera misericordiarum tuarum, munda me ab omnibus iniquitatibus meis.
Psal. 50.

492 AN ANSWER TO A CHALLENGE

called the mother of merey; and according to the bowels
of thy mercy, cleanse me from all mine iniquities. Save’
me, Lady, by thy name; and deliver me from mine un-
righteousness. Have” mercy upon me, Ὁ Lady, have mercy
upon me: because my heart is prepared to search out thy
will: and in the shadow of thy wings will I rest. Let*
Mary arise, and let her enemies be scattered: let them
all be trodden down under her feet. In” thee, O Lady,
have I put my trust, let me never be put to confusion:
deliver me in thy mercy, and cause me to escape. Give®
the king thy judgment, O God, and thy mercy to the
queen his mother. Lady*, the Gentiles are come into the
inheritance of God: whom thou by thy merits hast confe-
derated unto Christ. Thy* mercy, O Lady, willl sing for
ever. God!‘ is the Lord of revenges: but thou the mo-
ther of mercy dost bow him to take pity. O% come let us
sing unto our Lady: let us make a joyful noise to Mary
our queen that brings salvation. O° sing unto our Lady
a new song: for she hath done marvellous things. Οἱ
give thanks unto the Lord, for he is good: give thanks
unto his mother, for her mercy endureth for ever. Lady‘,

Y Domina in nomine tuo salvum me fac: et ab injustitiis meis libera me.
Psal. 53.

z Miserere mei, Domina, miserere mei: quia paratum est cor meum exqui-
rere yoluntatem tuam : et in umbra alarum tuarum requiescam. Psal. 56.

ἃ Exurgat Maria, et dissipentur inimici ejus: conterantur omnes sub pedibus
ejus. Psal. 67.

b In te, Domina, speravi, non confundar in xternum : in tua misericordia li-
bera me, et eripe me. Psal. 70.

4 Domina, venerunt gentes in hereditatem Dei: quas in meritis tuis Christo
confeederasti. Psal. 78.

€ Misericordias tuas, Domina, in sempiternum decantabo. Psal. 88.

f Deus ultionum Dominus: sed tu mater misericordize ad miserandum in-
flectis. Psal. 93.

& Venite, exultemus Domine nostre; jubilemus salutiferee Marie reginz
nostre. Psal. 94.

᾿ς Cantate Domine nostre canticum novum: quia mirabilia fecit. Psal. 97.

i Confitemini Domino, quoniam bonus: confitemini matri ejus, quoniam in
seculum misericordia ejus. Psal. 106. et 117.

k Domina, laudem meam ne despexeris: et hoc dedieatum tibi psalterium
digneris acceptare. Psal. 108,

MADE BY A JESUIT IN IRELAND. 493

despise not my praise, and vouchsafe to accept this psalter
which is dedicated unto thee. The! Lord said unto our
Lady: sit thou, my mother, at my right hand. They™
that trust in thee, O mother of God, shall not fear from
the face of the enemy. Except" our Lady build the house
of our heart: the building thereof will not continue.
Blessed° are all they who fear our Lady: and blessed are
all they who know to do thy will, and thy good pleasure.
Out? of the deep have I cried unto thee, O Lady: Lady hear
my voice. Lady‘, remember David, and all that call
upon thy name. (Ὁ give thanks unto the Lord, because
he is good: because by his most sweet mother the virgin
Mary is his mercy given. Blessed’ be thou, O Lady,
which teachest thy servants to war, and strengthenest
them against the enemy;” and so the last psalm is begun
with, ‘* Praise‘ our Lady in her saints; praise her in her
virtues and miracles:” and ended accordingly with, ‘* Om-
nis spiritus laudet Dominam nostram. Let every spirit
(or, every thing that hath breath) praise our Lady.”

To this we may adjoin the psalter® of the salutations of
the virgin, framed by John Peckham, archbishop of Can-
terbury, which is not yet printed. His preface he begin-
neth thus :

! Dixit Dominus Domine nostre : sede mater mea a dextris meis. Psal. 109.

m Qui confidunt in te, mater Dei, non timebunt a facie inimici. Psal. 124.

" Nisi Domina zdificaverit domum cordis nostri: non permanebit edificium
ejus. Psal. 126.

° Beati omnes qui timent Dominam nostram : et beati omnes qui sciunt fa-
cere voluntatem tuam, et beneplacitum tuum. Psal. 127.

P De profundis clamavi ad te, Domina: Domina, exaudi yocem meam.
Psal. 129.

4 Memento, Domina, David; et omnium invocantinm nomen tuum. Psal. 131.

τ Confitemini Domino quoniam bonus est : quoniam per suam dulcissimam
matrem virginem Mariam datur misericordia ejus. Psal. 135.

5. Benedicta sis, Domina, que instruis servos tuos ad prelium: et eos roboras
contra inimicum. Psal. 148.

τ Laudate Dominam in sanctis ejus: laudate eam in virtutibus et miraculis
ejus. Psal. 150.

u Psalterium meditationum B, Mariz, vocatur a Jo. Pitsio, de illustr. Angl.
scriptorib. pag. 380,

pee.
le)
=

AN ANSWER TO A CHALLENGE

Mente concipio laudes perscribere
Sancte virginis ; qua nos a carcere
Solvit per filtum, genus in genere
Miri vivificans effectus.opere.

and endeth with a prayer to the blessed virgin, that she
‘would release the sins of all those for whom he prayed,
and cause both his own name and theirs to be written in

the book of life.”

Nec non et omnibus relaxes crimina,
Pro quibus supplicans fundo precamina :
Nostrumque pariter et horum nomina
Conscribi facias in vite pagina.

Then followeth his first psalm, wherein he prayeth, that
she would ‘“‘ make us to meditate often God’s law,” and
afterwards ‘to be made blessed in the glory of God’s
kingdom ;”

Ave virgo virginum parens absque pari,
Sine viri semine digna feecundari :

Fac nos legem Domini crebro meditari,
Et in regni gloria beatificari.

His other 149 psalms, which are fraught with the same
kind of stuff, I pass over. But Bernardinus de Senis his
boldness may not be forgotten: who thinketh that God
will give him leave to maintain, that ‘‘ the virgin Mary
did more unto him, or at least as much, as he himself did
unto all mankind, and that we may say for our comfort,
forsooth, that in respect of the blessed virgin (whom
Gop himself did make notwithstanding) Gop after a sort
is more bound unto us, than we are unto him.” With

W Sola benedicta virgo Maria plus fecit Deo vel tantum (ut sic dicam) quam
fecit Deus toti generi hamano. Credo etenim certe quod mihi indulgebit Deus,
si nunc pro virgine loquar. Congregemus in unum que Deus homini fecit : et
consideremus que Maria virgo Domino satisfecit, &c. Reddendo ergo singula
singulis, sc. que fecit Deus homini, et que fecit Deo beata virgo; videbis quod
plus fecit Maria Deo, quam homini Deus: ut sic pro solatio dicere liceat, quod
propter beatam virginem, quam tamen ipse fecit, Deus quodammodo plus oblige-
tur nobis, quam nos sibi. Bernardin. Senens, serm. 61. artic. 1. cap. 11.

MADE BY A JESUIT IN IRELAND. 495

which absurd and wretched speculation Bernardinus de
Busti after him was so well pleased, that he dareth to
revive again this most odious comparison, and propose it
afresh in this saucy manner: ‘ But* O most grateful
virgin, didst not thou something to God? Didst not thou
make him any recompence? ‘Truly (if it be lawful to
speak it) thou in some respect didst greater things to God,
than God himself did to thee and to all mankind. I will
therefore speak that, which thou out of thy humility hast
passed in silence. For thou only didst sing: He that is
mighty hath done to me great things; but I do sing and
say: that thou hast done greater things to him that is
mighty.” Neither is that vision much better, which the
same’ author reciteth as shewed to St. Francis, or, as
others” would have it, to his companion friar Lion, touch-
ing the two ladders that reached from earth unto heaven.
The one red, upon which Christ leaned: from whence
many fell backward, and could not ascend. ‘The other
white, upon which the holy virgin leaned: the help
whereof such as used, ‘‘ were by her received with a
cheerful countenance, and so with facility ascended into
heaven.” Neither yet that sentence, which came first
from Anselm, and was after him used by Ludolphus Saxo,
the Carthusian, and Chrysostomus a Visitatione, the Cis-
tercian monk: that ‘‘ more* present relief is sometimes
found by commemorating the name of Mary, than by call-
ing upon the name of our Lord Jesus her only Son.”

* Sed, O virgo gratissima, nunquid tu aliquid fecisti Deo ? Nunquid vicem ei
reddidisti? Profecto (si fas est dicere) tu secundum quid majora fecisti Deo,
quam ipse Deus tibi et universo generi humano. Volo ergo ego dicere, quod tu
ex humilitate reticuisti. Tu enim solum cecinisti ; Quia fecit mihi magna qui
potens est: ego vero cano et dico ; Quia tu fecisti majora ei qui potens est. Ber-
nardin. de Bust. Marial. part. 6. serm. 2. membr. 3.

y Id. part. 9. serm. 2. assimilat. 2.

* Speculum vite Francisci et sociorum ejus: part. 2. cap. 45. edit. Gulielmi
Spoelberch. Item, Speculum exemplorum, dist. 7. exempl. 41.

4 Velocior est nonnunquam salus memorato nomine Marie, quam inyocato no-
mine Domini Jesu unici filiisui. Anselm. de excellentia B. virginis, cap. 6. Lu-
dolph. Carthusian. de vita Christi, part. 2. cap. 68. et Chrysostom. a Visitatione,
de verbis Domine, tom, 2, lib. 2. cap. 2.

4.96 AN ANSWER TO A CHALLENGE

Which one of our Jesuits is so far from being ashamed
to defend, that he dareth to extend it further to the medi-
ation of other saints also: telling us very peremptorily,
that ‘‘ as our Lord Jesus worketh greater miracles by his
saints than by himself’, so often he sheweth the force of
their intercession more than of his own.”

All which I do lay down thus largely, not because I
take any delight in rehearsing those things, which deserve
rather to be buried in everlasting oblivion: but first, that
the world may take notice, what kind of monster is nou-
rished in the papacy under that strange name of Hyper-
dulia: the bare discovery whereof, I am persuaded, will
prevail as much with a mind that is touched with any zeal
of God’s honour, as all other arguments and authorities
whatsoever. Secondly, that such unstable souls as look
back unto Sodom, and have a lust to return unto Egypt
again, may be advised to look a little into this sink, and
consider with themselves whether the steam that ariseth
from thence be not so noisome, that it is not to be en-
dured by one that hath any sense left in him of piety.
And thirdly, that such as be established in the present
truth, may be thankful to God for this great mercy vouch-
safed unto them, and make this still one part of their
prayers: From all Romish Dulia and Hyperdulia, good
Lord deliver us.

> Henr. Fitz-Simon, of the Mass. lib. 2. part 2. chap. 3.
€ John, chap. 14. ver. 12.

MADE BY A JESUIT IN IRELAND. 497

OF IMAGES.

ὙΥΊΤΗ prayer to saints, our challenger joineth the use
of holy images: which what it hath been and still is in the
Church of Rome, seeing he hath not been pleased to de-
clare unto us in particular, I hope he will give us leave to
learn from others. ‘ It? is the doctrine then of the Roman
Church, that the images of Christ and the saints should
with pious religion be worshipped by Christians:” saith
Zacharias Boverius the Spanish friar, in his late consul-
tation directed to our most noble prince Charles, ‘ the?
hope of the Church of England,” and “ the® future feli-
city of the world,” as even this Balaam himself doth style
him. The representations of God, and of Christ, and of
angels, and of saints, ‘‘ are’ not only painted that they
may be shewed as the cherubims were of old in the tem-
ple, but that they may be adored, as the frequent use of
the Church doth testify:” saith cardinal Cajetan. So
Thomas Arundel, archbishop of Canterbury, in his pro-
vincial council held at Oxford in the year MCCCCVIII.

ἃ Doctrina est Romane Ecclesiz, Christi et sanctorum imagines pia religione
a Christianis colendas esse. Zach. Boverius, in orthodoxa consultat. de ratione
vere fidei et religionis amplectanda. part. 2. regul. 1. pag. 189. edit. Matrit.
ann. 1623.

» Serenissime Carole, spes Anglicane ecclesiz. Id. part. 1. regul. 4. pag, 53.

4 Non solum pinguntur, ut ostendantur, sicut Cherubim olim in templo, sed
ut adorentur: utfrequens usus Ecclesiz testatur. Cajetan. in 3. part. Thome,
queest, 25. artic. 3.

VOL. ΠῚ, KK

498 AN ANSWER TO A CHALLENGE

established this constitution following: ‘‘ From® hence-
forth let it be taught commonly and preached by all, that
the cross and the image of the crucifix and the rest of the
images of the saints, in memory and honour of them whom
they figure, as also their places and relics, ought to be
worshipped with processions, bendings of the knee, bow-
ings of the body, incensings, kissings, offerings, lighting
of candles, and pilgrimages; together with all other man-
ners and forms whatsoever, as hath been accustomed to
be done in our or our predecessors’ times.” And in the
Roman Catechism set out by the appointment of the coun-
cil of Trent, the parish priest is required to declare unto
his parishioners, ‘ not‘ only that it is lawful to have images
in the church, and to give honour and worship unto them,
(forasmuch as the honour which is done unto them, is re-
ferred unto the things which they represent) but also that
this hath still been done to the great good of the faithful ;”
and that ‘‘ the? images of the saints are put in churches,
as well that they may be worshipped, as that we being ad-
monished by their example, might conform ourselves unto
their life and manners.”

Now for the manner of this worship, we are told by one
of their bishops, that ‘ it” must not only be confessed,

5 Ab omnibus deinceps doceatur communiter atque przdicetur, crucem et
imaginem crucifixi ceeterasque imagines sanctorum, in ipsorum memoriam et
honorem quos figurant, ac ipsorum loca et reliquias processionibus, genuflexioni-
bus, inclinationibus, thurificationibus, deosculationibus, oblationibus, luminarium
accensionibus, et peregrinationibus, nec non aliisquibuscunque modis et formis
quibus nostris et preedecessorum nostrorum temporibus fieri consuevit, venerari
debere. Guilhelm. Lyndewode provincial. lib. 5. de heretic. cap. Nullus
quoque.

f Non solum autem licere in ecclesia imagines habere, et illis honorem et cul-
tum adhibere, ostendet parochus (cum honos qui illis exhibetur, referatur ad
prototypa) verum etiam maximo fidelium bono ad hanc usque diem factum de-
clarabit. Catechism. Roman. part. 3. cap. 2. sect. 14.

& Sanctorum quoque imagines in templis positas demonstrabit; ut et co-
lantur, et exemplo moniti, ad eorum vitam ac mores nos ipsos conformemus.
Thid.

h Ergo non solum fatendum est, fideles in Ecclesia adorare coram imagine,
ut nonnulli ad cautelam forte loquuntur, sed et adorare imaginem, sine quo vo-
Jueris scrupulo; quin et eco illam venerantur cultu, quo et prototypon ejus:

MADE BY A JESUIT IN IRELAND. 499

that the faithful in the Church do adore before the images
(as some peradventure would cautelously speak) but also
adore the image itself, without what scruple you will; yea
they do reverence it with the same worship, wherewith
they do the thing that is represented thereby. Where-
fore,” saith he, ‘ if that ought to be adored with Latria,
(or divine worship) this also is to be adored with Latria;
if with Dulia or Hyperdulia, this likewise is to be adored
with the same kind of worship.” And so we see that
Thomas Aquinas doth directly conclude, that ‘ the! same
reverence is to be given unto the image of Christ and to
Christ himself: and by consequence, seeing Christ is
adored with the adoration of Latria (or divine worship)
that his image is to be adored with the adoration of La-
tria.” Upon which place of Thomas, friar Pedro de Ca-
brera, a great master of divinity in Spain, doth lay down
these conclusions. JI. ‘ It* is simply and absolutely to be
said, that holy images are to be worshipped, in churches
and out of churches, and the contrary is an heretical doc-
trine.” For explication whereof he declareth, that by
this worshipping he meaneth, ‘ that signs of service and
submission are to be exhibited unto images, by embracing,
lights, oblation of incense, uncovering of the head,” &c.
and that‘ this conclusion is a doctrine of faith collected
out of the holy Scripture; by which it appeareth, that
things created, yea although they be senseless, so that

propter quod, si illud habet adorari latria, et illa latria ; si dulia vel hyperdulia,
et illa pariter, ejusmodi cultuadoranda est. Jacob. Naclantus, in epist. ad Rom.
cap. 1. fol. 42. edit. Venet. ann. 1557.

i Sic sequitur, quod eadem reverentia exhibeatur imagini Christi et ipsi
Christo. Cum ergo Christus adoretur adoratione latriz : consequens est, quod
ejus imago sit adoratione latriz adoranda. Thom. Summ, part. 6. quest. 25.
artic. 3.

k Simpliciter et absolute dicendum est, sacras imagines esse venerandas in
templis, et extra templa: et contrarium est dogma hereticum. Hoc est, imagi-
nibus exhibenda esse signa servitutis et submissionis, amplexu, luminaribus,
oblatione suffituum, capitis nudatione, &c. Hee conclusio est dogma fidei col-
lectum ex sancta scriptura, ex qua constat, res creatas etiam inanimes dum-
modo Deo sint sacrate, esse adorandas. Pet. de Cabrera, in 3. part. Thom,
quest. 25, artic. 8. disput. 2. num, 15.

KK 2

500 AN ANSWER TO A CHALLENGE

they be consecrated unto God, are to be adored.” II.
‘* Images! are truly and properly to be adored; and out
of an intention to adore themselves, and not only the sam-
plers that are represented in them.” This conclusion
(which he maketh to be the common resolution of the
divines of that side) he opposeth against Durand and
his followers, who held that images are adored only
improperly, because they put men in mind of the per-
sons represented by them, who are then adored before
the images, as if they had been there really present. But
this opinion, he saith, is censured by the latter divines
to be dangerous, rash, and savouring of heresy: yea, and
by Franciscus Victoria to be plainly heretical. For ‘‘ if™
images be adored only improperly, they are not to be
adored simply and absolutely, which is a manifest heresy,”
saith Cabrera. And “1 images were only to be wor-
shipped by way of rememoration and recordation, because
they make us remember the samplers, which we do so
worship, as if they had been then present, it would follow
that all creatures should be adored with the same adora-
tion, wherewith we worship God, seeing all of them do
lead us unto the knowledge and remembrance of God, and
God is present in all things.” III. ‘‘ The® doctrine deli-
vered by Thomas, that the image and the sampler repre-
sented by it is to be worshipped with the same act of

1 Tmagines sunt vere et proprie adorandz, et ex intentione ipsas adorandi, et
non tantum exemplaria in ipsis repreesentata. Hee conclusio est contra Duran-
dum et sectatores illius; quorum sententia a recentioribus censetur periculosa,
temeraria, et sapiens heresim: et M. Medina hic refert, magistrum Victoriam
reputasse illam hereticam. Sed nostra conclusio est communis theologorum.
Pet. de Caprera in 3. part. Thom. quest. 25. art. 8. disp. 2. num. 32.

m Si imagines improprie tantum adorantur; simpliciter et absolute non
adorantur, neque sunt adorande : quod est heresis manifesta. Ibid. num. 34.

n Si imagines solum adorantur rememorative et recordative, quia recordari
nos faciunt exemplarium, que ita adoramus, acsi essent presentia: sequeretur
eadem adoratione, qua colimus Deum, esse adorandas omnes creaturas ; cum
omnes in Dei cognitionem et recordationem nos ducant, et Deus sit in omnibus
rebus. Sed consequens est absurdum. Ergo. Ibid. num. 35.

° Sententia Divi Thome, quatenus docet eodem actu adorationis coli imagi-
nem, et exemplar per illam reprzsentatum, est verissima, piissima, et fidei de-
cretis admodum consona. Ibid. disput. 3. num, 56.

MADE BY A JESUIT IN IRELAND. 501

adoration, is most true, most pious, and very consonant
to the decrees of faith.” This he saith? is the doctrine
not only of Thomas, and of all his disciples, but also of all
the old schoolmen almost. And particularly he quoteth
for it, Cajetan, Capreolus, Paludanus, Ferrariensis, Anto-
ninus, Soto, Alexander of Hales, Albertus Magnus,
Bonaventura, Richardus de Mediavilla, Dionysius Car-
thusianus, Major, Marsilius, Thomas Waldensis, Turre-
cremata, Angestus, Clichtoveus, Turrian and Vasquez.
In a word, ‘ It* is the constant judgment of divines,”
saith Azorius the Jesuit, “‘ that the image is to be ho-
noured and worshipped with the same honour and wor-
ship, wherewith that is worshipped whereof it is an
image.”

Against this use, or rather horrible abuse of images, to
what purpose should we heap up any testimonies of holy
Scripture, if the words of the second commandment, ut-
tered by God’s own mouth with thundering and lightning
upon Mount Sinai, may not be heard? “" Thou shalt not
make to thyself any graven image, nor the likeness of any
thing that is in heaven above, or in the earth beneath, or
in the water under the earth: Thou shalt not bow down to
them, nor worship them.” Which thunderclap from hea-
ven the guides of the Romish Church discerning to
threaten sore that fearful idolatry which daily they commit,
thought fit in wisdom, first to conceal the knowledge of
this from the people, by excluding those words out of the
decalogue that went abroad for common use, under pre-
tence, forsooth, of including it in the first commandment ;
and then afterwards to put this conceit into men’s heads,
that this first commandment was so far from condemning
the veneration of images, that it commanded the same,
and condemned the contrary neglect thereof. And there-
fore Laurence Vaux in his catechism, upon this ques-
tion: “© Who breaketh the first commandment of God by

y Pet. de Caprer. in 3. part. Thom. quest. 25. art. 8. disp. 3. num, 80,
4 Constans est theologorum sententia; imaginem eodem honore et cultu ho-
norari et coli, quo colitur id cujus est imago. Jo, Azor, institut, moral, tom. 1.

lib. 9. cap. 6.

502 AN ANSWER TO A CHALLENGE

unreverence of God?” frameth this answer: ‘ They’ that
do not give due reverence to God and his saints, or to
their relics and mmaces;” and Jacobus de Graffis in his
explication of the same commandment, specitieth the due
reverence here required, more particularly, namely, ‘‘ that’
we should reverence every image with the same worship
that we do him whose image it is; that is to say, that we
impart Latria (or divine worship) to the image of God, or
of Christ, or to the sign of the cross also, inasmuch as it
bringeth the passion of our Lord unto our mind: and that
we use the adoration of Hyperdulia at the image of the
holy Virgin, but of Dulia at the images of other saints.”
And can there be found, think you, among men a more
desperate impudency than this? that not only the practice
of this wretched idolatry should be maintained against the
express commandment of Almighty God; but also that he
himself should be made the author and commander of it,
even in that very place where he doth severely forbid it,
and ‘‘ revealt his wrath from heaven against the ungodli-
ness and unrighteousness of men, which withhold the
truth in unrighteousness.” ‘The miserable shifts and silly
evasions, whereby they labour to obscure the light of this
truth, have been detected by others to the full, and
touched also in some part by myself in another" place,
where I have shewed out of Deuteronomy, chap. 4, ver.
15, 16. and Romans, chap. 1. ver. 23. that the adoring of
the very true God himself in or by an image, cometh
within the compass of that idolatry which the word of
God condemneth. And to this truth do the fathers of
the ancient church give plentiful testimony, in what great

τ Vaux catechism. chap. 3.

s Ut unamquamque imaginem eodem cultu, quo ille, cujus imago est, venere-
niur, id est, ut imagini Dei, vel Christi, vel etiam crucis signo, prout Dominicam
passionem ad mentem revocat, latriam impartiamur : ad sacre virginis imagi-
nem hyperduliz, aliorum vero sanctorum duliz adoratione adoremus. Jacob.
de Graffiis, decision. aure. casuum conscient. part. 1. lib. 2. cap. 2. sect. pe-
nult.

τ Rom. chap. 1. ver. 18.

ἃ Serm. at Westminst. before the house of Commons. Op. tom. 2. pag. 443,
AAA,

MADE BY A JESUIT IN IRELAND. 503

account soever our challenger would have us think that
the use of images was with them.

Indeed in so great account was the use of images among
them, that in the ancientest and best times, Christians
would by no means permit them to be brought into their
churches; nay, some of them would not so much as admit
the art itself of making them; so jealous were they of
the danger, and careful for the prevention of the deceit,
whereby the simple might any way be drawn on to the
adoring of them: ““ We are plainly forbidden,” saith
Clement Alexandrinus, ‘ to exercise that deceitful art.
For the prophet saith, Thou shalt not make the likeness
of any thing, either in the heaven or in the earth beneath.
Moses* commandeth men, to make no image, that should
represent God by art. For’ in truth an image is a dead
matter, formed by the hand of an artificer. But we have
no sensible image made of any sensible matter, but such
an Image as 15 to be conceived with the understanding.”
So his scholar Origen, writing against Celsus the philo-
sopher: “‘ Who? having his right wits,” saith he, “ will
not laugh at him, who after such great philosophical dis-
courses of God or Gods, doth look on images, and either
presenteth his prayer to them, or by the sight thereof
offereth it to him whois conceived thereby, unto whom he
imagineth that he ought to ascend from that which is seen,
and is but a sign and symbol of him?” And whereas
Celsus had brought in that speech of Heraclitus; ‘“ They*

“ Kai yap δὲ καὶ ἀπηγόρευται ἡμῖν ἀναφανδὸν, ἀπατηλὸν ὑρίζεσθαι
τέχνην. Οὐ γὰρ ποιήσεις, φησὶν ὁ προφήτης, παντὸς ὁμοίωμα, ὅσα ἐν τῷ
οὐρανῷ, καὶ boa ἐν τῇ γῇ κάτω. Clem. Alex. Protr. ad Gentes. op. pag. 54.

X Οὐδεμίαν εἰκόνα ὁ Μωῦσης παραγγέλλει ποιεῖσθαι τοῖς ἀνθρώποις,
ἀντίτεχνον τῷ θεῷ. Id. Pedagog. lib. 3. cap. 2. op. pag. 258.

y "Hore yap we ἀληθῶς τὸ ἄγαλμα, ὕλη νεκρὰ τεχνίτου χειρὶ μεμορῴφω-
μένη" ἡμῖν δὲ, οὐχ ὕλης αἰσθητῆς αἰσθητὸν, νοητὸν δὲ τὸ ἄγαλμα. Ld. in
Protreptic. op. pag. 45.

2 Tic yap νοῦν ἔχων οὐ καταγελάσεται τοῦ μετὰ τοὺς THALKOUTOUE καὶ
τοοούτους ἐν φιλοσοφίᾳ περὶ θεοῦ ἤ θεῶν λόγους, ἐνορῶντος τοῖς ἀγάλμασι
καὶ ἤτοι αὐτοῖς ἀναπέμποντος τὴν εὐχὴν, ἢ διὰ τῆς τούτων ὄψεως, ἐφ᾽ ὃν
φαντάζεται δεῖν ἀναβαίνειν ἀπὸ τοῦ βλεπομένου καὶ συμβόλου ὄντος, ἀνα-
φέροντός τε ἐπὶ τὸν νοούμενον ; Origen. cont. Cels. lib. 7. op. tom. 1. pag. 726,

ἃ Kai τοῖς ἀγάλμασι τουτέοισιν εὔχονται, ὁκοῖον εἴ τις τοῖς δόμοιαι

504 AN ANSWER TO A CHALLENGE

pray unto these images, as if a man should enter into con-
ference with his house :” and demanded, ‘* Whether” any
man unless he werea very child, did think these things to
be Gods, and not monuments and images of the Gods ?”
Origen replieth, that ‘ [Ὁ is not a thing possible that one
should know God, and pray to images:” and that Chris-
tians ““ did’? not esteem these to be divine images, who
used not to describe any figure of God who was invisible
and without all bodily shape, nor® could endure to wor-
ship God with any such kind of service as this was.” In
like manner, when the Gentiles demanded of the ancient
Christians, ‘‘ Why! they had no known images?” Minu-
tius Felix returneth them for answer again: ‘‘ What
image shall I make to God, when man himself, if thou
rightly judge, is God’s image?” These “ holy" images”
saith Lactantius, ‘‘ which vain men serve, want all sense,
because they are earth. Now who is there that under-
standeth not, that it is unfit for an upright creature to be
bowed down, that he may worship the earth? which for

λεσχηνεύοιτο. Heraclit. Ephes. Orig. contr. Cels. lib. 7. op. tom. 1. pag. 738.
et apud Clem. Alexand. in Protreptic. ad Gent. op. pag. 44. ubi statim
subjungitur : ἦ γὰρ οὐχὶ τερατώδεις ot λίθους προστρεπόμενοι ; Annon enim
sunt prodigiosi qui lapides adorant ?

> Τὶς yap καὶ ἄλλος, εἰμὴ πάντῃ νήπιος, ταῦτα ἡγεῖται θεοὺς ; ἀλλὰ
θεῶν ἀναθήματα, καὶ ἀγάλματα. Cels.apud Origen. lib. 7. op. tom. 1. pag. 738.

4 "ANN οὐδὲ θείας εἰκόνος (lege εἰκόνας" ut in verbis Celsi, pag. 738.) ὑπο-
λαμβάνομεν εἶναι Ta ἀγάλματα, “ἴτε μορφὴν ἀοράτου (θεοῦ) καὶ ἀσωμάτου
μὴ διαγράφοντα θεοῦ. Id. ib. pag. 741.

ὁ Χριστιανοὶ καὶ ᾿Τουδαῖοι οὐκ ἄνεχονται τῆς τοιαύτης ὑπολαμβανο-
μένης εἰς τὸ θεῖον θεραπείας" hoc est (ut ex verbis subsequentib. intelligitur)
διὰ τὸ ἐκκλίνειν Kai κατασπᾶν Kai κατάγειν τὴν περὶ τὸ θεῖον θρησκείαν
ἐπὶ τῆν τοιαύτην ὕλην οὑτωσὶ ἐσχηματισμένην, οὐκ ἀνέχονται βωμῶν καὶ
ἀγαλμάτων. Id. ibid. pag. 739.

f Cur nullas aras habent, templa nulla, nulla nota simulacra? Minut. Felix
in Octavio.

® Quod enim simulacrum Deo fingam; cum si recte existimes, sit Dei homo
ipse simulacrum? Ibid.

h Tpsee imagines sacre, quibus inanissimi homines serviunt, omni sensu ca-
rent, quia terra sunt. Quis autem non intelligat, nefas esse rectum animal cur-
vari, ut adoret terram? quz idcirco pedibus nostris subjecta est, ut caleanda
nobis, non adoranda sit. Lactant. divin. institut. lib. 2. cap. 17.

MADE BY A JESUIT IN IRELAND. δ

this cause is put under our feet, that it may be trodden
upon, not worshipped by us. Wherefore’ there is no
doubt, that there is no religion, wheresoever there is
an image. For seeing religion consisteth of divine things,
and nothing divine is to be found but in heavenly things;
images therefore are void of religion; because nothing
that is heavenly can be in that thing, which is made of
earth.”

When Adrian‘ the emperor had commanded that tem-
ples should be made in all cities without images, it was
presently conceived, that he did prepare those temples
for Christ : as A°lius Lampridius noteth in the life of Alex-
ander Severus. Which is an evident argument, that it
was not the use of Christians in those days to have any
images in their churches. And for keeping of pictures
out of the church, the canon of the Eliberine or Iliberi-
tane council, held in Spain about the time of Constantine
the Great, is most plain: ‘ It' is our mind, that pictures
ought not to be in the Church, lest that which is wor-
shipped or adored, should be painted on walls.” Which
hath so troubled the minds of our latter Romanists, that
Melchior Canus sticketh not to charge the council “ not™
only with imprudency, but also with impiety,” for making
such a law as this. ‘“ The" Gentiles,” saith St. Ambrose,

? Quare non est dubium, quin religio nulla sit, ubicunque simulacrum est.
Nam si religio ex divinis rebus est; divini autem nihil est nisi in ceelestibus
rebus: carent ergo religione simulacra, quia nihil potest esse coeleste in ea re,
que fit ex terra. Lactant. divin. institut. lib. 2. cap. 18.

k Alexander imp. Christo templum facere voluit, eumque inter Deos recipere.
Quod et Adrianus cogitasse fertur, qui templa in omnibus civitatibus sine simu-
lacris jusserat fieri; que hodie idcirco quia non habent numina, dicuntur Adri-
ani: quz ille ad hoc parasse dicebatur ; sed prohibitus est ab iis qui consulentes
sacra, repererant omnes Christianos futuros si id optato evenisset, et templa
reliqua deserenda. Lamprid. in Alexandro.

! Placuit, picturas in ecclesia esse non debere; ne quod colitur aut adoratur,
in parietibus depingatur. Concil. Eliber. cap. 36.

™ TIla (lex) non imprudenter modo, verum etiam impie, a concilio Elibertino
lata est de tollendis imaginibus. Canus, loc. theologic. lib. 5. cap. 4. conclus. 4.

" Gentiles lignum adorant, quia Dei imaginem putant:; sed invisibilis Dei
imago non in eo est quod yidetur, sed in eo utique quod non videtur, Ambros.
in Psal. 118, Octonar, 10,

506 AN ANSWER TO A CHALLENGE

‘‘ worship wood, because they think it to be the image of
God: but the image of the invisible God is not in that
which is seen, but in that whichisnot seen.” “God would
not have himself worshipped in stones:” saith the same
father in another place ; and “ the? church knoweth no vain
ideas and diverse figures of images, but knoweth the true
substance of the Trinity.” So St. Hierome: ‘‘ We* worship
one image which is the image of the invisible and omnipotent
God;” and St. Augustine: ‘ In‘ the first commandment,
any similitude of God in the figments of men is forbidden
to be worshipped, not because God hath not an image, but
because no image of him ought to be worshipped, but that
which is the same thing that he is’, nor yet that for him, but
with him.” As for the representing of God in the similitude
ofaman: he resolveth that “ 1 is utterly unlawful to erect
any such image to God ina Christian church;” and touch-
ing the danger of images in general, and the practice of the
Church in this matter, thus he writeth: the Gentiles" ‘‘ wor-

P Ecclesia inanes ideas et varias nescit simulacrorum figuras; sed veram
novit Trinitatis substantiam. Id. de fuga szculi. cap. 5.

4 Nos unum habemus virum, et unam veneramur imaginem, quz est imago
invisibilis et omnipotentis Dei. Hieronym. lib. 4. in Ezech. cap. 16.

τ In primo precepto prohibetur coli aliqua in figmentis hominum Dei simili-
tudo: non quia non habet imaginem Deus, sed quia nulla imago ejus coli debet
nisi illa que hoc est quod ipse, nec ipsa pro illo, sed cum illo. Aug. epist. 55.
ad Januar. cap. 11. op. tom. 2. pag. 135.

5. Coloss. chap. I. ver. 15. Hebr. chap. 1. ver. ὃ.

τ Tale simulacrum Deo nefas est Christiano in templo collocare. Aug. de
Vide et Symbol. cap. 7.

ἃ Hoc enim venerantur, quod ipsi ex auro argentoque fecerunt. Sed enim et
nos pleraque instrumenta et vasa ex hujusmodi materia vel metallo habemus in
usum celebrandorum sacramentorum ; quz ipso ministerio consecrata sancta
dicuntur, in ejus honorem cui pro salute nostra inde servitur. Et sunt profecto
etiam ista instrumenta vel vasa, quid aliud quam opera manuum hominum ?
Veruntamen nunquid os habent, et non loquentur? Nunquid oculos habent,
et non videbunt ? Nunquid eis supplicamus, quia per ea supplicamus Deo?
Illa causa est maxima impietatis insane, quod plus valet in affectibus misero~
rum similis viventi forma que sibi efficit supplicari, quam quod eam mani-
festum est non esse viventem, ut debeat a vivente contemni. Plus enim va-
lent simulacra ad curvandam infelicem animam, quod os habent, oculos habent,
aures habent, nares habent, manus habent, pedes habent; quam ad corrigen-
dam, quod non loquentur, non videbunt, non audient, non adorabunt, non
contrectabunt, non ambulabunt. Id. in Psal. 113, conc. 2.

MADE BY A JESUIT IN IRELAND. 507

ship that, which they themselves have made of gold and
silver. But even we also have divers instruments and vessels
of the same matter or metal, for the use of celebrating the
sacraments, which being consecrated by this very ministry
are called holy, in honour of him who for our salvation is
served thereby. And these instruments and vessels also,
what are they else but the work of men’s hands? Yet
have these any mouth, and will not speak? Have they
eyes, and will not see? do we supplicate unto these, be-
cause by these we supplicate unto God? That is the
greatest cause of this mad impiety, that the form like
unto one living which maketh it to be supplicated unto,
doth more prevail in the affections of miserable men,
than that it is manifest it doth not live at all, that it ought
to be contemned by him who is indeed living. For images
prevail more to bow down the unhappy soul, in that they
have a mouth, they have eyes, they have ears, they have
nostrils, they have hands, they have feet, than to correct
it, that they will not speak, they will not see, they will not
hear, they will not smell, they will not handle, they will
not walk.”

The speech of Amphilochius, bishop of Iconium, to
this purpose is memorable: “ΥΩ have no care to
figure by colours the bodily visages of the saints in tables,
because they have no need of such things, but by virtue
to imitate their conversation.” But the fact of Epipha-
nius, rending the veil that hung in the church of Ana-
blatha, is much more memorable: which he himself in his
epistle to John bishop of Jerusalem, translated by St.
Hierome out of Greek into Latin, doth thus recount: ‘ Ix

“ Οὐ yap τοῖς πίναξι τὰ σαρκικὰ πρόσωπα THY ἁγίων διὰ χρωμάτων
ἐπιμηλὲς ἡμῖν ἐντυποῦν, ὅτι οὐ χρῴζομεν τούτων" ἀλλὰ τὴν πολιτείαν
αὐτῶν Ov ἀρετῆς ἐκμιμεῖσθαι. Amphiloch. citatus a Patrib. Concil. Constan-
tinop. ann. 754.

* Jnveni ibi velum pendens in foribus ejusdem ecclesiz tinctum atque de-
pictum, et habens imaginem quasi Christi, vel sancti cujusdam: non enim satis
memini, cujus imago fuerit. Cum ergo hoc vidissem, in ecclesia Christi contra
auctoritatem Scripturarum hominis pendere imaginem, scidi illud; et magis
dedi consilium custodibus ejusdem loci, ut pauperem mortuum eo obvolverent et
efferrent. LEpiphan. epist. ad Joann. Hierosolym. tom. 4. oper. Hieronym.
epist. 110. pag. 828,

408 AN ANSWER TO A CHALLENGE

found there a veil hanging at the door of the church dyed
and painted, and having the image, as it were, of Christ,
or some saint: for I do not well remember whose image it
was. When therefore I saw this, that contrary to the
authority of the Scriptures the image of a man was hanged
up in the church of Christ: I cut it, and gave counsel to
the keepers of the place, that they should rather wrap
and bury some poor dead man in it;” and afterwards he
entreateth the bishop of Jerusalem, under whose govern-
ment this church was, “ to’ give charge hereafter, that
such veils as these which are repugnant to our religion,
should not be hanged up in the church of Christ.” Which
agreeth very well with the sentence attributed to the
same father in the council of Constantinople: ‘“ Have? this
in mind, beloved sons, not to bring images into the
church nor into the cemeteries of the saints, no not
into an ordinary house, but always carry about the re-
membrance of God in your hearts. For it is not law-
ful for a Christian man to be carried in suspense by
his eyes and the wanderings of his mind;” and with his
discourse against the heresy of the Collyridians, which
made an idol of the virgin Mary, as in the former ques-
tion hath more largely been declared: to which he op-
poseth himself in this manner: “ How* is not this course

Y Deinceps precipere, in ecclesia Christi istiusmodi vela, que contra religi-
onem nostram veniunt, non appendi. Epiphan. ad Joan. Hierosol. tom. 4, oper.
Hieron. ep. 110. pag. $29.

: Καὶ ἐν τούτῳ μνήμην ἔχετε, τέκνα ἀγαπητὰ, TOU μὴ ἀναφέρειν εἰκό-
νας ἐπ᾽ ἐκκλησίας, μήτε ἐν τοῖς κοιμητηρίοις τῶν ἁγίων (ἀλλ᾽ ἀεὶ διὰ μνή-
μης ἔχετε τὸν θεὸν ἐν ταῖς καρδίαις ὑμῶν) ἀλλ᾽ οὔτε κατ᾽ οἶκον κοινόν"
οὐκ ἔξεστι γὰρ Χριστιανῷ Ou ὀφθαλμῶν μετεωρίζεσθαι καὶ ῥεμβασμῶν τοῦ
γοὸς. Epiphan. citat. ἃ Concil. Constantinop. in Act. 6. tom. 5. concil. Nicen. II.

ἃ Πόθεν οὐκ εἰδωλοποιὸν τὸ ἐπιτήδευμα, Kai τὸ ἐγχείρημα διαβολικὸν ;
προφάσει γὰρ δικαίου ἀεὶ ὑπεισδύνων τὴν διάνοιαν ὁ διάβολος τῶν ἀν-
θρώπων, τὴν θνήτην φύσιν θεοποιῶν εἰς ὀφθαλμοὺς ἀνθρώπων, ἀνδροείκελα
ἀγάλματα διὰ ποικιλίας τεχνῶν διέγραψε" καὶ τεθνήκασι μὲν οἱ προσκυ-
γνούμενοι, τὰ δὲ τούτων ἀγάλματα μηδέποτε ζήσαντα (οὔτε γάρ νεκρὰ
δύναται γενέσθαι τὰ μηδέποτε ζήσαντα) προσκυνητὰ παρεισάγουσι, διὰ
μοιχευσάσης διανοίας, ἀπὸ τοῦ ἑνὸς καὶ μόνου θεοῦ" ὡς ἡ πολύκοινος
πόρνη ἐπὶ πολλὴν ἀτοπίαν πολυμιξίας ἐρεθισθεῖσα, καὶ τὸ σῶφρον ἀπο-
τριψαμένη τῆς τοῦ ἑνὸς ἀνδρὸς εὐνομίας. Epiphan. in Panar. heres. 79.
op. tom. 1. pag. 1001.

MADE BY A JESUIT IN IRELAND. 503

idolatrous and a devilish practice? For the devil stealing
always into the mind of men under pretence of righteous-
ness, deifying the mortal nature in the eyes of men, by va-
riety of arts framed images like unto men. And they truly
who are worshipped are dead, but their images that never
yet were alive (for they cannot be said to be dead that
never were alive) they bring in to be worshipped, by a
mind going a whoring from the one and only God; asa
common harlot, stirred with a wicked desire of promis-
cuous mixture, and rejecting the sobriety of the lawful
marriage of one man.”

If it be inquired who they were that first brought in
this use of images into the Church, it may well be an-
swered, that they were partly lewd heretics, partly simple
Christians newly converted from paganism, the customs
whereof they had not as yet so fully unlearned. Of the
former kind the Gnostic heretics were the principal, who
“ had” images, some painted in colours, others framed of
gold and silver, and other matter, which they said were
the representations of Christ, made under Pontius Pilate,
when he was conversant here among men.” Whence Car-
pocrates, and Marcellina his disciple, who brought this
idolatrous heresy first to Rome in the days of pope Ani-
cetus, ‘‘ having® privily made images of Jesus, and Paul,
and Homer, and Pythagoras did cense them, and worship
them:” as Epiphanius and Augustine do report. To the
latter, that observation of Eusebius may be referred con-
cerning the image of Christ, thought to be erected by the
woman that was cured of the bloody issue: “ It* is no

" "Ἔχουσι δὲ εἰκόνας ἐνζωγράφους διὰ χρωμάτων, τινὲς (vel τινὰς potius)
δὲ ἐκ χρυσοῦ καὶ ἀργύρου καὶ λοιπῆς ὕλης, ἅτινα ἐκτυπώματά φασιν εἴναι
τοῦ Ἰησοῦ" καὶ ταῦτα ὑπὸ Ποντίου Πιλάτου γεγενῆσθαι τὰ ἐκτυπώματα
τοῦ αὐτοῦ ᾿Ιησοῦ, ὅτε ἐνεδήμει τῷ τῶν ἀνθρώπων γένει. Epiphan. heres.
27. op. tom. 1. pag. 108. ex Irenzo, lib. 1. adv. heres. cap. 25. op. pag. 105.

© Epiph. in Anacephal. op. tom. 2. pag. 140. de Carpocrate. Τούτου γέγονεν
ἡ ἐν Ῥώμῃ MapKedrdriva’ εἰκόνας δὲ ποιήσας ἐν κρυφῇ Ιησοῦ, καὶ Παύλου,
καὶ Ομήρου, καὶ πυθαγόρου, ταύτας ἐθυμία καί προσεκύνει. Secte ipsius
fuisse traditur socia quedam Marcellina ; que colebat imagines Jesu, et Pauli, et
Homeri, et Pythagorz, adorando incensumque ponendo. August. de heres,
cap. 7. op. tom. 8. pag. 7.

4 Kai θαυμαστὸν οὐδὲν, τοὺς πάλαι ἐξ ἐθνων εὐεργετηθέντας πρὸς τοῦ

510 AN ANSWER TO A CHALLENGE

marvel,” saith he, ‘ that those of the heathen, who of old
were cured by our Saviour, should do such things: seeing
we have seen the images of his apostles Paul and Peter,
yea and of Christ himself, kept painted with colours in
tables: for that of old they have been wont by a heathen-
ish custom thus to honour them whom they counted to be
their benefactors or saviours.”

But by whomsoever they were first brought in, certain
it is that they proved a dangerous snare unto the simple
people, who quickly went a whoring after them, contrary
to the doctrine which the fathers and doctors of the
Church did deliver unto them. And therefore St. Augus-
tine writing of the manners of the Catholic Church against
the Manichees, directly severeth the case of such men from
the common cause, and approved practice of the Catholic
Church: “ Do® not collect unto me,” saith he, “ such
professors of the name of Christ, as either know not or
keep not the force of their profession. Do not bring in
the companies of rude men, which either in the true reli-
gion itself are superstitious, or so given unto their lusts
that they have forgotten what they did promise unto God.”
Then for an instance of the first, he allegeth that he him-
self did know many which were worshippers of graves and
pictures; and at last concludeth: ‘‘ Now this I advise you,
that you cease to speak evil of the Catholic Church, by
upbraiding it with the manners of those men, whom she
herself condemneth, and seeketh every day to correct as
naughty children.” This also gave occasion to Serenus,

σωτῆρος ἡμῶν, ταῦτα πεποιηκέναι, ὅτε καὶ τῶν ἀποστόλων αὐτοῦ τὰς εἰκό-
νας Παύλου καὶ Πέτρου, καὶ αὐτοῦ δὴ τοῦ Χριστοῦ, διὰ χρωμάτων ἐν
γραφαῖς σωζομένας ἱστορήσαμεν, ὡς εἰκὸς τῶν παλαιῶν ἀπαραλλάκτως οἷα
σωτῆρας ἐθνικῇ συνηθείᾳ παρ᾽ ἑαυτοῖς τοῦτον τιμᾷν εἰωθότων τὸν τρό-
πον. Euseb. lib. 7. histor. eccles. cap. 18.

© Nolite mihi colligere professores nominis Christiani, nec professionis suze
vim aut scientes aut exhibentes. Nolite consectari turbas imperitorum, qui vel
in ipsa vera religione superstitiosi sunt, vel ita libidinibus dediti, ut obliti sint
quicquid promiserint Deo. Novi multos esse sepulchrorum et picturarum
adoratores, &c. Nunc vos illud admoneo, ut aliquando Ecclesie Catholice
maledicere desinatis, vituperando mores hominum, quos et ipsa condemnat,
et quos quotidie tanquam malos filios corrigere studet. August. de moribus
Eccles, Catholics, cap. 34. op. tom. 1. pag. 713.

MADE BY A JESUIT IN IRELAND. δΙ1

bishop of Marseilles, two hundred years after, to break
down the images in his church, when he found them to be
thus abused: which fact of his, though pope Gregory
disliked, because he thought that images might profitably
be retained as laymen’s books; yet in this he commended
his zeal, that he would by no means suffer them to be
worshipped. ‘ I‘ certify you,” saith he, ‘ that it came of
late to our hearing, that your brotherhood, seeing certain
worshippers of images, did break the said church images
and threw them away. And surely, we commended you
that you had that zeal, that nothing made with hands
should be worshipped: but yet we judge that you should
not have broken those images. For painting is therefore
used in churches, that they which are unlearned, may yet
by sight read those things upon the walls, which they
cannot read in books. Therefore your brotherhood ought
both to preserve the images, and to restrain the people
from worshipping of them: that both the ignorant might
have had, whence to gather the knowledge of the history,
and the people might not sin in worshipping the picture.”
There would be no end, if we should lay down at large
the fierce contentions that afterwards arose in the Church
touching this matter of images, the Greek emperors, Leo
Tsaurus, Constantinus Caballinus, Nicephorus, Stauratius,
Leo Armenus, Michael Balbus, Theophilus, and others,
opposing them in the east; and on the other side, Gregory
the second and third, Paul the first, Stephen the fourth,
Adrian the first and second, Leo the third, Nicholas the
first, and other popes of Rome as stiffly upholding them
in the west. Ina council of three hundred and thirty-

f Preterea indico dudum ad nos pervenisse, quod Fraternitas vestra quosdam
imaginum adoratores aspiciens, easdem ecclesize imagines confregit, atque pro-
jecit. Et quidem zelum vos, ne quid manufactum adorari possit, habuisse lau-
davimus: sed frangere easdem imagines non debuisse judicamus. Idcirco enim
pictura in ecclesiis adhibetur, ut hi qui literas nesciunt, saltem in parietibus
videndo legant quz legere in codicibus non valent. Tua ergo Fraternitas et
illas servare, et ab earum adoratu populum prohibere debnit : quatenus et lite-
rarum nescii haberent unde scientiam historiz colligerent ; et populus in picture
adoratione minime peccaret. Gregor. Registr. lib. 9. epist. 105. ad Serenum. op.
tom. 2. pag. 1006, Videetiam lib, 11, epist, 13. ad eundem, op, tom, 2, pag. 1099.

512 AN ANSWER TO A CHALLENGE

eight bishops held at Constantinople in the year of our
Lord DCCLIV. they were solemnly condemned ; in ano-
ther council of three hundred and fifty bishops held at
Nice in the year DCCLXXXVII. they were advanced
again, and the veneration of them as much commended.
This base decree of the second Nicene council, touching
the adoration of images, although it were not by the hun-
dredth part so gross, as that which was afterwards invented
by the Popish schoolmen, yet was it rejected as repugnant
to the doctrine of the Church of God, by the princes
and bishops of England first, about the year DCCXCII.
and by Charles the Great afterward, and the bishops ofItaly,
France, and Germany, which by his appointment were
gathered together in the council of Frankfort, the year of
our Lord DCCXCIV.

The four books, which by his authority were published
against that Nicene synod, and the adoration of images
defended therein, are yet to be seen; as the resolution also
of the doctors of France assembled at Paris by the com-
mand of his son Ludovicus Pius, in the yeaar DCCCXXIV.
and the book of Agobardus, bishop of Lyons, concerning
pictures and images, written about the same time; the
argument whereof is thus delivered by Papirius Massonus
the setter out of it: ““ Detecting? most manifestly the
errors of the Grecians touching images and pictures, he
denieth that they ought to be worshipped: which opinion
all we Catholics do allow; and follow the testimony of
Gregory the Great concerning them.” ‘This passage, toge-
ther with the larger view of the contents? of this treatise
following afterwards, the Spanish inquisitors in their Index
expurgatorius command to be blotted out, which we find
to be accordingly performed by the divines of Cologne, in

& Grecorum errores de imaginibus et picturis manifestissime detegens, negat
eas adorari debere: quam sententiam omnes Catholici probamus, Gregoriique
Magni testimonium de illis sequimur. Papir. Masson. Prefat. in Agobardi
opera, edit. Paris. ann. 1605.

h Expungantur omnia, que sub hoc titulo (De Imaginibus) continentur,
Index librorum expurgatorum, Bernardi de Sandoval et Roxas Card. de consilio
senatus generalis Inquisit. Hispan. excus. Madriti, ann, 1612.

MADE BY A JESUIT IN IRELAND. 518

their late corrupt edition of the great Bibliotheca’ of the
ancient Fathers. Gretser professeth that he ‘‘ extremely‘
wondereth, that this judgment of the book of Agobardus
should proceed from a Catholic man. For Agobardus,”
saith he, “ in that whole book doth nothing else, but en-
deavour to demonstrate, although with a vain labour, that
images are not to be wershipped.” ‘* And! who be these
Grecians whose errors touching images Agobardus doth
refel, as this publisher saith? Surely these Grecians are
the fathers of the Nicene council, who decreed that images
should be adored and worshipped. Against whom whoso-
ever disputeth, deth mainly dissent from right believers.”
To which blind censure of the Jesuits we may oppose, not
only the general judgment of the ancient Almains™ his
own countrymen, who within these four or five hundred
years did flatly disclaim this image-worship as by Nicetas
Choniates is witnessed: but also the testimony of the
divines and historians of England, France, and Germany
touching the Nicene council in particular; rejecting it as
a pseudo-synod", because it concluded “ that® images
should be worshipped: which thing,” say our chroniclers,
“the Church of God doth utterly detest.’ And yet for
all that, we have news lately brought us from Rome, that
“9 it? is most certain, and most assured, that the Christian

i Magn. Bibliothec. Veter. Patrum, tom. 9. part. 1. edit. Colon. ann. 1618.
pag. 548. et 551.

k Vehementer profecto hoc judicium de libro Agobardi ab homine Catholico
profectum, miratus sum. Nam Agobardus toto libello, nihil aliud facit, quam
quod demonstrare nititur (quamvis casso conatu) imagines non esse adorandas.
Jac. Gretser. lib. 1. de Cruce, cap. 58.

' Et quinam sunt Greci, quorum de imaginibus errores Agobardus refellit, ut
editor ait? Nimirum Greci isti sunt patres Niczeni concilii, qui sanxerunt
imagines adorandas et colendas esse. Contra quos qui disputat, is ab orthodoxis
toto ceelo discordat. Ibid.

m’ Appeviowg yap καὶ ᾿Αλαμανοῖς ἐπίσης ἡ TOY ἁγίων εἰκόνων προσκύ-
νησις ἀπηγόρευται. Nicet. Choniat. annal. lib. 2.

» Hincmar. Remens. lib. contr. Hinemar. Laudunens. cap. 20, Egolismens.
monach. in vita Caroli Magni. Annal. Fuldens. Ado, Regino, et Hermann. Con-
tract. in chronic. an. 794.

° Imagines adorari debere: quod omnino Ecclesia Dei execratur. Simeon
Dunelmens. Roger. Hoveden. et Matth. Westmonast. hist. ann. 792. vel 793.

P Ecclesiam porro Christianam, etiam Antiquissimam, Totam, ac Univer-

VOL, III. LU

514 AN ANSWER TO A CHALLENGE

Church, even the most ancient, the whole, and the uni-
versal Church, did with wonderful consent, without any
opposition or contradiction, worship statues and images.”
Which if the cauterized conscience of a wretched apos-
tata would give him leave to utter: yet the extreme
shamelessness of the assertion might have withheld their
wisdoms whom he sought to please thereby, from giving
him leave to publish it.

But it may be I seek for shamefacedness in a place
where it is not to be found: and therefore leaving them to
their images, like to like, for “ they’ that make them are
like unto them: and so is every one that trusteth in
them,” I proceed from this point unto that which fol-
loweth.

salem, summo consensu, absque ulla oppositione, aut contradictione, statuas ac
imagines veneratam esse, est certissimum ac probatissimum. M. Anton. de
Dominis, De consilio sui reditus, sect. 23.

4 Psal. 115. ver. 8. et 135. ver. 18.

MADE BY A JESUIT IN IRELAND. 515

PR BW Pied.

Tat man hath free will, is not by us gainsaid: though
we dare not give him so large a freedom as the Jesuits
presume to do. Freedom of will we know doth as essen-
tially belong unto a man, as reason itself: and he that
spoileth him of that power, doth in effect make him a very
beast. For this is the difference betwixt reasonable and
unreasonable creatures, as Damascen rightly noteth:
** ‘The* unreasonable are rather led by nature, than them-
selves leaders of it: and therefore do they never contradict
their natural appetite, but assoon as they affect any thing,
they rush to the prosecution of it. But man, being indued
with reason, doth rather lead nature, than is led by it:
and therefore being moved with appetite, if he will, he
hath power to restrain his appetite, or to follow it.” Here-
by he is enabled to do the things which he doth, neither
by a brute instinct of nature, nor yet by any compulsion,
but by advice and deliberation: the mind first taking into
consideration the grounds and circumstances of each ac-
tion, and freely debating on either side what in this case
were best to be done or not done, and then the will in-
clining itself to put in execution the last and conclusive
judgment of the practical understanding. This liberty we
acknowledge a man may exercise in all actions that are

ἃ Ὅθεν καὶ τὰ ἄλογα οὐκ εἰσὶν αὐτεξούσια' ἄγονται yap μᾶλλον ὑπὸ
τῆς φύσεως, ἤπερ ἄγουσι" διὸ οὐδὲ ἀντιλέγουσι τῇ φυσικῇ ὀρέξει, ἀλλ᾽ ἅμα
ὀρεχθῶσι τινὸς, ὁρμῶσι πρὸς τὴν πρᾶξιν. Ὁδὲ ἄνθρωπος λογικὸς ὧν,
ἄγει μᾶλλον τὴν φύσιν, ἤπερ ἄγεται" διὸ καὶ ὀρεγόμενος, εἰπὲρ ἐθέλοι,
ἐξουσίαν ἔχει ἀναχαιτίσαι τὴν ὄρεξιν, ἢ ἀκολουθῆσαι αὐτῇ. Jo. Damas-
een. orthodox. fid, lib. 2, cap. 27. edit. Greec. vel 44, Latin.

ile

516 AN ANSWER TO A CHALLENGE

within his power to do, whether they be lawful, unlawful,
or indifferent; whether done by the strength of nature or
of grace ; for even in doing the works of grace, our free
will suspendeth not her action, but being moved and
guided by grace, doth that which is fit for her to do:
grace not taking away the liberty, which cometh by God's
creation, but the pravity of the will, which ariseth from
man’s corruption. Ina word, as we condemn Agapius?
and the rest of that mad sect of the Manichees, for bring-
ing in such a kind of necessity of sinning, whereby men
were made to offend against their wills: so likewise with
Polychronius and other men of understanding we defend,
that ‘“ virtue’ is a voluntary thing, and free from all ne-
cessity ;” and with the author of the books De vocatione
Gentium, attributed unto Prosper, ‘ wet both believe
and feel by experience that grace is so powerful, that yet
we conceive it no way to be violent.”

But it is one thing to enquire of the nature, another to
dispute of the strength and ability of free will. We say
with Adamantius, in the dialogues collected out of Maxi-
mus against the Marcionites, that “ God* made angels
and men, αὐτεξουσίους, but not παντεξουσίους :” he indued
them with freedom of will, but not with ability to do all
things. And now since the fall of Adam we say further,
that freedom of will remaineth still among men; but the
ability’ which once it had, to perform spiritual duties and
things pertaining to salvation, is quite lost and extin-
guished. For ‘ who% is there of us,” saith St. Augus-

b’Avadyky Te Kai ἄκοντας τοὺς ἀνθρώπους πταίειν διατείνεται. Phot.
biblioth. num. 179.

4 Hance quippe abundantiorem gratiam ita credimus atque experimur poten-
tem, ut nullo modo arbitremur esse violentam. Prosp. de vocat. Gent. lib: 2.
cap. 26.

© ποὺς ἀγγέλους kai τοὺς ἀνθρώπους αὐτεξουσίους λέγω ὑπὸ θεοῦ γεγε-
νῆσθαι, ἀλλ᾽ οὐ παντεξουσίους. Grig. dial. 3. contr. Marcion.

f Potentiam proximam et activam intelligo; non remotam, quz mere pas-
siva est.

® Quis autem nostrum dicat, quod primi hominis peccato perierit liberum
arbitrium de hwmano genere? Libertas quidem periit per peccatum; sed illa

MADE BY A JESUIT IN IRELAND. 17

tine, ““ which would say, that by the sin of the first man
free will is utterly perished from mankind? Freedom in-
deed is perished by sin: but that freedom which was in
paradise, of having full righteousness with immortality ;
for which cause man’s nature standeth in need of God’s
grace, according to the saying of cur Lord: Jf the Son
shall free you, then ye shall be free indeed : namely, free
to live well and righteously. For free will is so far from
having perished in the sinner, that by it they sin, all they
especially who sin with delight, and for the love of sin,
that pleaseth them which liketh them.” When we deny
therefore that a natural man hath any free will unto good,
by a natural man, we understand one that is without
Christ, and destitute of his renewing grace; by free will,
that which the philosophers call τὸ ἐφ᾽ ἡμῖν, a thing that
is in our own power to do; and by good, a theological
not a philosophical good, bonum vere spirituale et salu-
tare, a spiritual good and tending to salvation. This
then is the difference which God’s word teacheth us to
put betwixt a regenerate and anunregenerate man. The
one is ‘alive’ unto God, through Jesus Christ our Lord ;”
and so enabled to ‘ yield’ himself unto God, as one that
is alive from the dead, and his members as instruments of
righteousness unto God;” having ‘ his‘ fruit unto holi-
ness, and the end everlasting life.” The other is a mere
“ stranger’ from the life of God, dead™ in trespasses and
sins ;” and so no more able to lead a holy life acceptable
unto God, than a dead man is to perform the actions of
him which is alive.

He may live indeed the life of a natural and a moral

que in Paradiso fuit, habendi plenam cum immortalitate justitiam: propter
quod natura humana divina indiget gratia, dicente Domino; Si vos Filius libe-
raverit, tunc vere liberi eritis; utique liberi ad bene justeque vivendum. Nam
liberum arbitrium usque adeo in peccatore non periit; ut per illud peccent,
maxime omnes qui cum delectatione peccant, et amore peccati, hoc eis placet
quod eis libet. Aug. contr. duas epist. Pelagian. lib. 1. cap. 2. op. tom. 10, pag.
418.

" Rom. chap. 6. vers. 11. i Ibid. vers. 13.

k Ibid. ver. 22. 1 Ephes. chap. 4. ver. 18.

m Ephes, chap. 2. ver. 1. 5.

518 AN ANSWER TO A CHALLENGE

man, and so exercise the freedom of his will, not only in
natural and civil, but also in moral actions, so far as con-
cerneth external conformity unto those notions of good
and evil that remain in his mind: in respect whereof the
very Gentiles themselves ‘‘ which" have not the law,” are
said to ““ do by nature the things contained in the law:”
he may have such fruit, as not only common honesty and
civility, but common gifts of God’s spirit likewise will
yield; and in regard thereof he may obtain of God tem-
poral rewards appertaining to this transitory life, and a
lesser measure of punishment in the world to come: yet
until he be quickened with the life of grace, and ‘ mar-
ried° to him who is raised from the dead,” he cannot
** bring forth fruit unto God,” nor be accepted for one of
his servants. ‘This is the doctrine of our Saviour himself:
‘* As? the branch cannot bear fruit of itself, except it abide
in the vine, no more can ye, except ye abide in me. Iam
the vine, ye are the branches. He that abideth in me,
and I in him, the same bringeth forth much fruit, for
without me ye can do Norutna;” that is, nothing truly
good and acceptable unto God. This is the lesson that
St. Paul doth every where inculcate: ‘‘ I¢ know that in
me, that is, in my flesh, dwelleth no good thing. ‘The
natural man perceiveth not the things of the spirit of God,
for they are foolishness unto him: neither can he under-
stand them, because they are spiritually discerned. With-
out® faith it is impossible to please God. Untot them that
are defiled and unbelieving is nothing pure: but even
their mind and conscience is defiled.” Now seeing “ the®
end of the commandment is charity, out of a pure heart,
and of a good conscience, and of faith unfeigned,” seeing
the first beginning, from whence every good action should
proceed, is a sanctified heart, the last end the seeking of
God’s glory, and faith working by love must intercur be-
twixt both: the moral works of the unregenerate failing

Ὁ Rom. chap. 2. ver. 14.
P Joh. chap. 15. ver. 4, 5.
¥ 1 Cor. chap. 2. ver. 14.
* Tit. chap. 1. ver. 15.

Ibid. chap. 7. ver. 4.

Rom. chap. 7. ver. 18.
Hebr. chap. 11. ver. 6.
1 J] Tim, chap. 1. ver. 5.

MADE BY A JESUIT IN IRELAND. 519

so foully both in the beginning, middle, and end, are to
be accounted breaches rather of the commandment than
observances, depravations of good works rather than per-
formances. For howsoever these actions be in their own
kind good, and commanded of God, yet are they marred
in the carriage, that which is bonum being not done bene:
and so though in regard of their matter they may be ac-
counted good, yet for the manner they must be esteemed
vicious.

The Pelagian heretics were wont here to object unto our
forefathers, as the Romanists do now-a-days unto us, both
the examples of the heathen, ‘‘ who’ being strangers from
the faith,” did notwithstanding, as they said, ‘‘abound with
virtues ;” and St. Paul’s testimony also concerning them”,
by which they laboured to prove, “ that* even such
as were strangers from the faith of Christ, might yet
have true righteousness; because that these, as the
apostle witnessed, naturally did the things of the law.”
But will you hear how St. Augustine took up Julian the
Pelagian, for making this objection? ‘‘ Herein’ hast thou
expressed more evidently that doctrine of yours, wherein
you are enemies unto the grace of God which is given by
Jesus Christ our Lord, who taketh away the sin of the
world: bringing in a kind of men, which may please God
without the faith of Christ, by the law of nature. This is
it, for which the Christian Church doth most of all detest
you;” and again: ‘‘ Be?” it far from us to think, that true

Y Sed acerbissimi gratiz hujus inimici, exempla nobis apponitis impiorum,
quos dicitis alienos a fide abundare virtutibus. Aug. contra Julian. lib. 4. cap. 3.

Ww Rom. chap. 2. ver. 14, 15.

x Per hos enim probare conatus es, etiam alienos a fide Christi, veram posse
habere justitiam; eo quod isti, teste apostolo, naturaliter que legis sunt faciunt.
August. cont. Julian. lib. 4. cap. 3. op. tom. 10. pag. 597.

Υ Ubi quidem dogma vestrum quo estis inimici gratie Dei, que datur per
Jesum Christum Dominum nostrum, qui tollit peccatum mundi, evidentius ex-
pressisti; introducens hominum genus, quod Deo placere possit sine Christi fide,
lege natures. Hoc est unde vos maxime Christiana detestatur Ecclesia. Ibid.

2 Sed absit, ut sit in aliquo vera virtus, nisi fuerit justus. Absit autem ut
sit justus vere, nisi vivat ex fide : justus enim ex fide vivit. Quis porro eorum
qui se Christianos haberi volunt, nisi soli Pelagiani, aut in ipsis etiam forte tu
solus, justum dixerit infidelem, justum dixerit impium, justum dixerit Diabolo

520 AN ANSWER TO A CHALLENGE

virtue should be in any one, unless he were righteous, and
as far, that one should be truly righteous, unless he did live
by faith: for the just doth live by faith. Now which of
them, that would have themselves accounted Christians,
but the Pelagians alone, or even among them, perhaps
thou thyself alone, would say that an infidel were righte-
ous, would say that an ungodly man were righteous, would
say that a man mancipated to the devil were righteous ?
although he were Fabricius, although he were Fabius,
although he were Scipio, although he were Regulus.”
And whereas Julian had further demanded: “ If* a hea-
then man do clothe the naked, because it is not of faith, is
it therefore sin?” St. Augustine answereth absolutely,
** inasmuch as it is not of faith, it is sin: not because the
fact considered in itself, which is to clothe the naked, is a
sin; but of such a work not to glory in the Lord, none
but an impious man will deny to be a sin.” For howso-
ever, “ in? itself, this natural compassion be a good work ;
yet he useth this good work amiss, that doth it unbe-
lievingly, and doth this good work amiss, that doth it un-
believingly : but whoso doth any thing amiss, sinneth
surely. From whence it is to be gathered, that even those
good works which unbelievers do, are not theirs, but his
who maketh good use of evil men: but that the sins are
theirs, whereby they do good things amiss, because they
do them not with a faithful, but with an unfaithful, that

mancipatum ? sit licet 116 Fabricius, sit licet Fabius, sit licet Scipio, sit σοί Re-
gulus. Aug. contra Julian. lib. 4. cap. 3. op. tom. 10. pag. 593.

@ Si gentilis (inquis) nudum operuerit, nunquid quia non est ex fide, peccatum
est? Prorsus in quarum non est ex fide peccatum est: non quia per seipsum
factum, quod est nudum operire, peccatum est: sed de tali opere non in Domino
gloriari, solus impius negat esse peccatum. Ibid. pag. 600.

> Quod si et ipsa (misericordia) per seipsam naturali compassione opus est
bonum; etiam isto bono male utitur qui infideliter utitur, et hoc bonum male
facit qui infideliter facit : qui autem male facit aliquid, profecto peccat. Ex quo
colligitur, etiam ipsa bona opera que faciunt infideles, non ipsorum esse, sed
illius qui bene utitur malis : ipsorum autem esse peccata, quibus et bona male
faciunt; quia ea non fideli, sed infideli, hoc est, stulta et noxia faciunt volun -
tate; qualis voluntas, nullo Christiano dubitante, arbor est mala, que facere
non potest nisi fructus malos, id est, sola peccata. Omne enim, velis nolis,
quod non est ex fide, peccatum est. Ibid. pag. 601.

MADE BY A JESUIT IN IRELAND. 521

is, with a foolish and naughty will. Which kind of will no
Christian doubteth to be an evil tree, which cannot
bring forth but evil fruits, that is to say, sins only. For
all that is not of faith, whether thou wilt or no, is sin.”
This and much more to the same purpose, doth St. Augus-
tine urge against the heretic Julian: prosecuting at large
that conclusion which he layeth down in his book of the
acts of the Palestine council against Pelagius : “ον
much soever the works of unbelievers be magnified, we
know the sentence of the apostle to be true and invinci-
ble, Whatsoever is not of faith, is sin.” Which maketh
him also in his retractations to correct, himself, for saying
in one place, that the ‘“ philosophers’ shined with the
light of virtue, who were not endued with true piety.”
The like sentence doth St. Hierome pronounce against
those, ‘ who® not believing in Christ, did yet think them-
selves to be valiant and wise, temperate or just: that they
might know that no man doth live without Curist, with-
out whom all virtue is accounted vice.” And Prosper
against Cassianus, a patron of the free will of the semi-
Pelagians: “ It‘ appeareth,” saith he, ‘‘ most manifestly,
that there dwelleth no virtue in the minds of the ungodly,
but that all their works be unclean and polluted; who
have wisdom not spiritual but animal, not heavenly but
earthly, not Christian but Diabolical, not from the Father of
light but from the prince of darkness; while by those very
things which they should not have had but by God’s

© Quantumlibet opera infidelium predicentur, apostoli sententiam veram
novimus et invictam ; Omne quod non est ex fide, peccatum est. Aug. de gestis
contra Pelagium, cap. 14. op. tom. 10. pag. 211.

4 Quod Philosophos non vera pietate preeditos, dixi virtutis luce fulsisse. Id-
Retract. lib. 1. cap. 3. op. tom. 1. pag. 6.

© Sententiam proferamus adversus eos, qui in Christum non credentes, fortes
et sapientes, temperantes se putant esse et justos: ut sciant nullum absque
Christo vivere, sine quo omnis virtus in vitio est. Hieronym. in Galat. cap. 3.

f Manifestissime patet, in impiorum animis nullam habitare virtutem: sed
omnia opera eorum immunda esse atque polluta; habentium sapientiam non
spiritualem sed animalem, non ccelestem sed terrenam, non Christianam sed
Diabolicam, non a Patre luminum sed a principe tenebrarum; dum per ea ipsa
qua non haberent nisi dante Deo, subduntur ei qui primus recessit a Deo.
Prosper, contra Collator. cap. 13.

522 AN ANSWER TO A CHALLENGE

giving, they are made subject to him, who did first fall
from God. Neither? ought we therefore to imagine, that
the beginnings of virtues be in the treasures of nature,
because many commendable things are found in the minds
of ungodly men, which do proceed indeed from nature,
but because they have departed from him that made na-
ture, cannot be accounted virtues. For that which is il-
luminated with the true light, is light; and that which
wanteth that light, is night: because the wisdom of this
world is foolishness with God. And so that is vice, which
is thought to be virtue: as that is foolishness, which is
thought to be wisdom.” Hitherto also pertaineth that
sentence, produced by him out of St. Augustine’s works:
** The® whole life of unbelievers is sin; and there is no-
thing good without the chiefest good. For where there
is wanting the acknowledgment of the eternal and un-
changeable truth, there is false virtue even in the best
manners.” Which he elegantly expresseth in verse, as
well in his eighty-first epigram, as in his poem against
the Pelagians, wherein of natural wisdom he writeth
thus:

Et! licet eximias studeat pollere per artes,
Ingeniumque bonum generosis moribus ornet :
Czca tamen finem ad mortis per devia currit,
Nec vite zternee veros acquirere fructus

De falsa virtute potest ; unamque decoris
Occidui speciem mortali perdit in vo.

Omne etenim probitatis opus, nisi semine vere
Exoritur fidei, peccatum est, inque reatum
Vertitur, et sterilis cumulat sibi gloria peenam.

§ Nec ideo existimare debemus, in naturalibus thesauris principia esse vir-
tutum, quia multa laudanda reperiuntur etiam in ingeniis impiorum ; que ex na-
tura quidem prodeunt; sed quoniam ab eo qui naturam condidit recesserunt,
virtutes esse non possunt. Quod enim vero illuminatum est lumine, lumen
est; et quod eodem lumine caret, nox est: quia sapientia hujus mundi stultitia
est apud Deum. Ac sic vitium est quod putatur esse virtus: quandoquidem
stultitia est, quod putatur esse sapientia. Prosp. contr. Collator. cap. 13.

h Omnis infidelium vita peccatum est: et nihil est bonum sine summo bono,
Ubi enim deest agnitio zterne et incommunibilis veritatis, falsa virtus est,
etiam in optimis moribus. Id. ex Augustino Sentent. 106. et Epigram. 81.

* Id. de Ingratis, cap. 16.

MADE BY A JESUIT IN IRELAND. 523

The author of the book De vocatione Gentium (by
some wrongly attributed to St. Ambrose, to Prosper by
others) delivereth the same doctrine in these words:
** Although* there have been some who by their natural
understanding have endeavoured to resist vices; yet have
they only barrenly adorned this temporal life, but not pro-
fited at all unto true virtues and everlasting bliss. For
without the worship of the true God, even that which
seemeth to be virtue is sin: neither can any man please
God without God. And he that doth not please God,
whom doth he please but himself and the devil? By
whom when man was spoiled, he was deprived not of his
will, but of the sanity of his will. Therefore! if God do
not work in us, we can be partakers of no virtue. For
without this good, there is nothing good; without this
light, there is nothing lightsome; without this wisdom,
there is nothing sound; without this righteousness, there
is nothing right.” So Fulgentius, in his book of the in-
carnation and grace of Christ: “ If™ unto some who did
know God, and yet did not glorify him as God, that
knowledge did profit nothing unto salvation: how could
they be just with God, which do so keep some goodness
in their manners and works, that yet they refer it not unto
the end of Christian faith and charity? In whom there
may be indeed some good things that appertain to the

k Etsi fuit qui naturali intellectu conatus sit vitiis reluctari; hujus tantum
temporis vitam steriliter ornavit, ad veras autem virtutes zternamque beatitu-
dinem non profecit. Sine cultu enim veri Dei, etiam quod virtus videtur esse,
peccatum est: nec placere ullus Deo sine Deo potest. Qui vero Deo non placet,
cui nisi sibi et Diabolo placet? A quo cum homo spoliaretur; non voluntate,
sed voluntatis sanitate privatus est. Prosp. de Vocatione Gent. lib. 1. cap. 7.

' Qui si non operatur in nobis, nullius possumus esse participes virtutis.
Sine hoc quippe bono, nihil est bonum: sine hac luce, nihil est lucidum; sine
hac sapientia, nihil sanum; sine hac justitia, nihil rectum. Ibid. cap. 8.

™ Quod si quibusdam cognoscentibus Deum, nec tamen sicut Deum glorifi-
cantibus, cognitio illa nihil profuit ad salutem : quomodo hi potuerunt justi esse
apud Deum, qui sic in suis moribus atque operibus bonitatis aliquid servant, ut
hoc ad finem Christiane fidei charitatisque non referant? Quibus aliqua qui-
dem bona, quz ad societatis humane pertinent zquitatem, inesse possunt: sed
quia non charitate Dei fiunt, prodesse non possunt, Fulgent. de incarn, ect
grat. Christi, cap, 26,

524, AN ANSWER TO A CHALLENGE

equity of human society: but because they are not done
by the love of God, profit they cannot.” And Maxentius
in the Confession of his faith: ‘‘ We" believe that natural
free will hath ability in nothing else, but to discern and
desire carnal or secular things only; which not with Gop,
but with men peradventure may seem glorious: but for
the things that pertain to everlasting life, that it can nei-
ther think, nor will, nor desire, nor effect, but by the in-
fusion and inward operation of the Holy Ghost.” And
Cassiodorus, in his exposition of the Psalms: ‘ On? the
evil part indeed there is an execrable freedom of the will
that the sinner may forsake his Creator, and convert him-
self to wicked vices: but on the good part, by Adam’s sin-
ning, we have lost free will, unto which otherwise than by
the grace of Christ we cannot return: according to the
saying of the apostle: 72 ἐς God which worketh in you,
both to will and to do, of his good pleasure®.”

The first presumptuous advancer of free will, contrary
to the doctrine anciently received in the Church, is by
Vincentius Lirinensis noted to be Pelagius the heretic.
For ““ who! ever,” saith he, ‘ before that profane Pela-
gius, presumed the virtue of free will to be so great, that
he did not think the grace of Gop to be necessary for the
helping of it in good things at every act?” For maintain-
ing of which ungodly opinion, both he and his disciple

n Liberum naturale arbitrium ad nihil aliud valere credimus, nisi ad discer-
nenda tantum et desideranda carnalia sive secularia; que non apud Deum, sed
apud homines possunt fortassis videri gloriosa. Ad ea vero que ad vitam zxter-
nam pertinent, nec cogitare, nec velle, nec desiderare, nec perficere posse, nisi
per infusionem et inoperationem intrinsecus Spiritus Sancti. Jo. Maxent. in
Confessione suz fidei.

© Est quidem in mala parte execrabilis libertas arbitrii, ut preevaricator crea-
torem deserat, et ad vitia se nefanda convertat: in bona vero parte arbitrium
liberum, Adam peccante, perdidimus ; ad quod nisi per Christi gratiam redire
non possumus: dicente apostolo; Deus est enim qui operatur in vobis, et velle,
et perficere, pro bona voluntate. Cassiod. in Psal. 117.

P Philipp. chap. 2. ver. 13.

4 Quis unquam ante profanum illum Pelagium tantam virtutem liberi pra-
sumpsit arbitrii ; ut ad hoc in bonis rebus per actus singulos adjuvandum, ne-
cessariam Dei gratiam non putaret? Vincent. Lirinens. advers. heres. Commo-
nitor. 1. cap. 34.

MADE BY A JESUIT IN IRELAND. 525

Celestius were condemned by the censure of the two hun-
dred and fourteen bishops assembled in the great council
of Carthage’, “ until’ they should acknowledge by a most
open confession, that by the grace of God through Jesus
Christ our Lord, we are holpen not only to know but also
to do righteousness at every act: so that without it we
can have, think, say, do, nothing that belongeth to true
and holy piety.” Wherewith Pelagius being pressed,
stuck not to make this profession : ‘‘ Anathema to him, who
either thinketh or saith, that the grace of God, whereby
Christ came into this world to save sinners, is not necessary,
not only at every hour or every moment, but also at every
act of ours: and they who go about to take away this, are
worthy to suffer everlasting punishment.” Four books
also did he publish in defence of free will: to which he
thus referreth his adversaries for further satisfaction in
this matter: ** Let" them read the late work, which we
were forced to set out the other day for free will; and
they shall perceive how unjustly they go about to defame
us with the denial of grace, who throughout the whole
context almost of that work do perfectly and entirely con-
fess both free will and grace.” Yet for all this he did but
equivocate in the name of grace: ‘ under” an ambiguous

S Donec apertissima confessione fateantur, gratia Dei per Jesum Christum
Dominum nostrum, non solum ad cognoscendam verum etiam ad faciendam
justitiam, nos per actus singulos adjuvari; ita ut sine ea nihil vere sancteque
pietatis habere, cogitare, dicere, agere valeamus. Synod. African. epist. ad Zo-
simum pap. apud Prosperum contra Collator. cap, 5. et Respons. ad object. 8.
Gallorum: ubi addit, hane constitutionem contra inimicos gratiz Dei totum
mundum amplexum esse.

t Anathema qui vel sentit vel dicit, gratiam Dei, qua Christus venit in hunc
mundum peccatores salvos facere, non solum per singulas horas aut per singula
momenta, sed etiam per singulos actos nostros non esse necessariam; et qui
hance conantur auferre, poenas sortiuntur eternas. Pelag. apud Augustin. lib. 1.
de gratia Christi, contr. Pelag. et Celest. cap. 2.

ἃ Legant etiam recens meum opusculum, quod pro libero nuper arbitrio edere
compulsi sumus; et agnoscent quam inique nos negatione gratie infamare ges-
tierint ; qui per totum pene ipsius textum operis perfecte atque integre et libe-
rum arbitrium confitemur et gratiam. Id. ibid. cap. 41.

¥ Sub ambigua generalitate quid sentiret abscondens ; gratiz tamen vocabulo
frangens inyidiam, offensionemque declinans. Augustin. ibid. cap. 37.

526 AN ANSWER TO A CHALLENGE

generality hiding what he thought, but by the term of
grace breaking the envy, and declining the offence” which
might be taken at his doctrine, as St. Augustine well ob-
serveth. For, by grace, he did not understand, as the
Church did in this question, the infusion of a new quality
of holiness into the soul, whereby it was regenerated, and
the will of evil made good: but first the* possibility of
nature, that is to say, the natural freedom of will which
every one hath received from God by virtue of the first
creation. Against which St. Augustine thus opposeth
himself: ‘* Why’ is there so much presumed of the pos-
sibility of nature? It is wounded, it is maimed, it is vexed,
it is lost. It Πα] need of a true confession, not of a false
defence.” And Prosper, speaking of the state of man’s
free will after Adam’s fall;

hinc* arbitrium per devia lapsum
Claudicat, et czecis conatibus inque ligatis

Motus inest, non error abest, manet ergo voluntas
Semper amans aliquid quo se ferat; et labyrintho
Fallitur, ambages dubiarum ingressa viarum.
Vana cupit, vanis tumet et timet : omnimodaque
Mobilitate ruens, in vulnera vulnere surgit.

Secondly, by grace he understood the grace of doctrine
and instruction, whereby the mind was informed in the
truth out of the word of God. Which by Prosper is thus
objected to his followers :

aliud* non est vobiscum gratia quam lex,
Quamque propheta monens, et quam doctrina ministri.

Unto whom St. Augustine therefore saith well: “ Let”

* Pelag. apud Augustin. de gestis contra Pelag. cap. 10. et in epist. 177. op.
tom. 2. pag. 623. Vid. eund. Augustin. de grat. et lib. arbitr. cap. 13. et serm.
26. op. tom. 5. pag. 139.

Y Quid tantum de nature possibilitate przsumitur? Vulnerata, sauciata,
vexata, perdita est. Vera confessione, non falsa defensione opus habet. Au-
gustin. de natur. et grat. cap. 53.

2 Prosp. de Ingratis, cap. 27.

ἃ Td. ibid. cap. 20. Vid. eund. in epist. ad Ruffinum, non procul ab initio :
et Augustin. de heres. cap. 88. et lib. 1. de gratia Christi contr. Pelag. cap. 8,
9, 10:

> Legant ergo et intelligant, intueantur atque fateantur, non lege atque doc-

MADE BY A JESUIT IN IRELAND. 527

them read and understand, let them behold and confess,
that not by the law and doctrine sounding outwardly, but
by an inward and hidden, by a wonderful and unspeakable
power, God doth work in the hearts of men, not only true
revelations, but good wills also.” And thereupon the
African fathers in the council of Carthage, enacted this
canon: ‘* Whosoever’ shall say, that the grace of God by
Jesus Christ our Lord, doth for this cause only help us
not to sin, because by it the understanding of the com-
mandments is revealed and opened unto us, that we may
know what we ought to affect, what to shun, and that by
it there is not wrought in us, that we may also love and be
enabled to do that which we know should be done; let
him be anathema.” ‘Thirdly, under this grace he com-
prehended not only the external revelation by the word,
but also the internal’ by the illumination of God’s spirit.
Whereupon he thus riseth up against his adversary:
“ We® confess that this grace is, not (as thou thinkest)
in the law only, but in the help of Gop also. For God
doth help us by his doctrine and revelation, whilst he
openeth the eyes of our hearts; whilst he sheweth us
things to come, that we be not holden with things present;
whilst he discovereth the snares of the devil, whilst he
enlighteneth us with the manifold and unspeakable gift of

trina insonante forinsecus, sed interna atque occulta, mirabili ac ineffabili potes-
tate operari Deum in cordibus hominum, non solum veras revelationes, sed etiam
bonas voluntates. Augustin. lib. 1. de gratia Christi contr. Pelag. cap. 24.

© Quisquis dixerit gratiam Dei per Jesum Christum Dominum nostrum,
propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis reve~
latur et aperitur intelligentia mandatorum, ut sciamus quid appetere, quid vitare
debeamus ; non autem per illam nobis prestari, ut quod faciendum cognoveri-
mus, etiam facere diligamus atque valeamus : anathema sit. African. Patr. in
Synod. Carthagin. can. 4.

4 Augustin. lib. 1. de grat. Christ. contr. Pelag. cap. 7. et 41:

€ Quam (gratiam) nos non, ut tu putas, in lege tantummodo, sed et in Dei
esse adjutorio confitemur. Adjuvat enim nos Deus per doctrinam et revelatio-
nem suam, dum cordis nostri oculos aperit; dum nobis, ne prasentibus occu-
pemur, futura demonstrat ; dum Diaboli pandit insidias ; dum nos multiformi et
ineffabali dono gratie ccelestis illuminat. Qui hee dicit, gratiam tibi videtur
negare? An et liberum hominis arbitrium, et Dei gratiam confitetur? Pelag.
Ibid, cap. 7.

528 AN ANSWER TO A CHALLENGE

his heavenly grace. He that saith these things, doth he
seem unto thee to deny grace? or doth he confess, both
the free will of man, and the grace of Gop too?” And
yet in all this, as St. Augustine rightly noteth, he doth
but ““ confess that grace whereby God doth shew and
reveal what he ought to do; not that, whereby he doth
grant and help that we may do.” And therefore in other
places? of his writings he plainly affirmeth, ‘ that our very
prayers are to be used for nothing but this, that the doc-
trine may be opened unto us by divine revelation ; not
that the mind of man may be holpen, that he may also
accomplish by love and action that which he hath learned
should be done.” Fourthly, to these he further added
the grace of remission of sins. For the Pelagians said,
ἐς that" man’s nature which was made with free will, might
be sufficient to enable us, that we might not sin, and that
we might fulfil righteousness: and that this is the grace
of God, that we were so made that we might do this by
our will, and that he hath given us the help of his law and
commandments, and that he doth pardon the sins past to
those that are converted unto him: that in these things
only the grace of God was to be acknowledged, and not in
the help given unto all our singular actions.” And so
“ they! said, that that grace of God which is given by the

f Hinc itaque apparet, hanc eum gratiam confiteri, qua demonstrat et revelat
Deus quid agere debeamus, non qua donat atque adjuvat ut agamus: cum ad
hoc potius valeat legis agnitio, si gratiz desit opitulatio, ut fiat mandati przevari-
catio. August. lib. 1. de grat. Christ. contr. Pelag. cap. 8.

& Ipsas quoque orationes (ut in scriptis suis apertissime affirmat) ad nihil
aliud adhibendas opinatur, nisi ut nobis doctrina etiam divina revelatione ape-
riatur ; non ut adjuvetur mens hominis, ut id, quod faciendum esse didicerit,
etiam dilectione et actione perficiat. Id. ibid. cap. 41.

h Ut non peccemus, impleamusque justitiam, posse sufficere naturam huma-
nam quz condita est cum libero arbitrio: eamque esse Dei gratiam, quia sic
conditi sumus, ut hoc voluntate possimus ; et quod adjutorium legis mandato-
rumque suorum dedit; et quod ad se conversis peccata preterita ignoscit: in
his solis esse Dei gratiam deputandam, non in adjutorio nostrorum actuum sin~
gulorum. Id. de gestis contra Pelagium, cap. 35.

i Dicunt gratiam dei que data est per fidem Jesu Christi, que neque lex est
neque natura, ad hoc tantum valere, ut peccata preterita dimittantur, non ut
futura vitentur, vel repugnantia superentur. Id. de gratia et libero arbitrio,
cap. 18. Vid. ejusd. lib. 1. de grat. Christi contra Pelag. cap. 2.

MADE BY A JESUIT IN IRELAND. 529

faith of Jesus Christ, which is neither law nor nature, is
effectual only to this, that sins past may be remitted, not
that sins to come may be avoided, or when they make re-
sistance may be vanquished.” Whereupon St. Augustine
thus encountereth Julian the Pelagian heretic: ‘‘ Thou",
according to your custom, which descendeth from your
error, dost not acknowledge grace, but in the remission of
sins ; that now from henceforth a man himself by his free
will may make himself righteous. But so saith not the
Church, which all crieth that which it hath learned from
a good Master: Lead us not into temptation.”

Lastly, this was the common doctrine of the Pelagians',
and accounted to be one of the principal blasphemies™ of
that sect, that they held ‘“ the grace of God to be given
according to men’s merits.” Which was “ so" abhorring
from the Catholic doctrine, and opposite to the grace of
Christ,” that when it was objected to Pelagius in the Dios-
politan synod, held in Palestina by the bishops of the east,
he durst not avow it, but was forced to accurse it, lest
otherwise he should have been accursed himself. ‘ But
that he deceitfully cursed it, the books written by him
afterwards do shew, wherein he defendeth nothing else,
but that the grace of God is given according to our me-
rits;’”’ which Prosper treading in St. Augustine’s steps,
doth thus express:

K Tu vestro more, qui de vestro descendit errore, non agnoscis gratiam, nisi
in dimissione peccatorum, ut jam de cztero per liberum arbitrium ipse homo
seipsum fabricet justum. Sed non hoc dicit Ecclesia, que clamat tota, quod
didicit a Magistro bono; Ne nos inferas in tentationem. August. op. imperf.
contra Julian. lib. 2. cap. 227. op, tom. 10. pag. 1047.

1 Id. de dono perseverant. cap. 2. et 20. de gratia et lib. arbitr. cap. 5.
de heresib. cap. 88. &c.

m Ex his una est blasphemia, nequissimum et subtilissimum germen aliarum,
qua dicunt, gratiam Dei secundum merita hominum dari. Prosper, in epist. de
grat. et lib. arbitr. ad Ruffinum.

" Quod sic alienum est a Catholica doctrina, et inimicum gratiz Christi; ut
nisi hoc objectum sibi anathematizasset, ipse inde anathematizatus exisset. Sed
fallaciter eum anathematizasse posteriores ejus indicant libri; in quibus omnino
nihil aliud defendit, quam gratiam Dei secundum merita nostra dari. August
de grat. et lib. arbitr. cap. 5. op. tom. 10. pag. 723.

VOL, II. M M

530 AN ANSWER TO A CHALLENGE

Objectum?® est aliud; ipsum dixisse magistrum

Quod meritis hominum tribuatur gratia Christi,
Quantum quisque Dei donis se fecerit aptum.

Sed nimis adversum hoc fidei, nimiumque repugnans
Esse videns, dixit se non ita credere, et illos
Damnari dignos quorum mens ista teneret.

Quo cernis, cum judicibus damnantibus ista
Consensisse reum: nec quenquam hec posse tueti.
Quz tamen ipse suis rursum excoluisse libellis
Detegitur, reprobum in sensum fallendo reversus.

And in this also did the Pelagians betake themselves unto
their old coverts of the grace of nature, the grace of
mercy in forgiving of sins, the grace of instruction and
revelation, and such other shifts. For ‘ when? it is de-
manded of them,” saith St. Augustine, “‘ what grace Pe-
lagius did think was given without any precedent merits,
when he anathematized those who say that the grace of
God is given according to our merits: they answer, that
the grace which is without any precedent merits, is the
human nature itself wherein we are created ; forasmuch
as before we were, we could not deserve any thing that
we might be.” Then afterward perceiving what an idle
thing it was to confound grace and nature thus together:
they said ‘ that? the only grace, which was not according
to our merits, was that whereby a man had his sins for-
given him;” for they did not think, that a sinner could
rightly be said to merit any thing save God’s displeasure.

But that at which they all aimed in general was this,
‘‘ that’ grace was only a kind of mistress to free will; and

° Prosp. de Ingratis, cap. 9.

P Cum ab istis queritur, quam gratiam Pelagius cogitaret sine ullis prece-
dentibus meritis dari, quando anathematizabat eos, qui dicunt gratiam Dei se-
cundum merita nostra dari: respondent, sine ullis preecedentibus meritis gratiam,
ipsam humanam esse naturam, in qua conditi sumus. Neque enim antequam
essemus, mereri aliquid poteramus, ut essemus. Aug. epist. 194. ad Sixtum.
op. tom. 2. pag. 717.

4 Dicunt Pelagiani, hane esse solam non secundum merita nostra gratiam,
qua homini peccata dimittuntur. Id. de grat. et lib. arbitr. cap. 6. op. tom. 10.
pag. 725.

τ Intellectum est enim, saluberrimeque perspectum, hoc tantum eos de gratia
confiteri, quod quadam libero arbitrio sit magistra; seque per cohortationes,
per legem, per doctrinam, per creaturam, per contemplationem, per miracula,
perque terrores extrinsecus judicio ejus ostendat: quo unusquisque secundum

MADE BY A JESUIT IN IRELAND. δῶ

that by exhortations, by the law, by doctrine, by the
creatures, by contemplation, by miracles, and by terrors
outwardly, it shewed itself to the judgment thereof :
whereby every man according to the motion of his will, if
he did seek, might find; if he did ask, might receive; if
he did knock, might enter in.” And thus, saith Pela-
gius, doth God * work in us to will that which is good, to
will that which is holy; whilst finding us given to earthly
lusts, and like brute beasts affecting only present things,
he inflameth us with the greatness of the glory to come, and
with promise of rewards; whilst by the revelation of his
wisdom he raiseth up our stupified will to the desire of
God, whilst he persuadeth us to all that good is.” To
this instructing and persuading grace doth Pelagius at-
tribute the exciting of the will; but the converting of it
unto God (which followeth afterward) he ascribeth wholly
to the freedom of the will itself. ‘‘ Het that runneth unto
God,” saith he, “and desireth to be ruled by God,
hanging his will upon God's will; he who by adhering
unto him continually is made, according to the apostle,
one spirit with him, doth not this but out of the freedom
of his will. Which freedom whoso useth aright, doth so
commit himself wholly to God, and mortifieth all his own
will, that he may say with the apostle, Z live now, yet not
7, but Christ liveth in me: and doth put his heart into
God’s hand, that God may incline it whither it shall please
him.” Here have you the full platform laid down of Pe-

voluntatis suse motum, si quesierit, inveniat; si petierit, recipiat; si pulsaverit
introeat. Prosper, in epist. ad Ruffin. de grat. et lib. arbitr.

5. Operatur in nobis velle quod bonum est, velle quod sanctum est; dum nos
terrenis cupiditatibus deditos, et mutorum more animalium tantummodo pre-
sentia diligentes, future gloria magnitudine et premiorum pollicitatione suc-
cendit ; dum revelatione sapientize in desiderium Dei stupentem suscitat vo-
luntatem; dum nobis suadet omne, quod bonum est. Pelag. apud Augustin.
lib. 1. de grat. Christi contra Pelag. cap. 10. op. tom. 10. pag. 235.

t Qui currit ad Deum, et a Deo se regi cupit, id est, voluntatem suam ex
ejus voluntate suspendit; qui ei adhzrendo jugiter, unus, secundum apostolum,
cum eo fit spiritus; non hoc nisi de arbitrii efficit libertate. Qua qui bene
utitur, ita se totum tradit Deo, omnemque suam mortificat voluntatem, ut cum
apostolo possit dicere; Vivo autem jam non ego, vivit autem in me Christus :
ponitque cor suum in manu Dei, ut illud quo voluerit Deus ipse declinet. Pela-
gius, apud Augustin, de gratia Christi, lib. 1. cap, 22, 23, ibid. pag. 240,

MM 2

52 AN ANSWER TO A CHALLENGE

lagius his doctrine touching the conversion of a sinner.
First, he supposeth a possibility in nature, whereby a man
may will and do good. Secondly, a corruption in act,
whereby a man doth will and do the contrary. Thirdly,
an exciting grace from God, whereby the mind is enlight-
ened, and the will persuaded (upon consideration of the
promises and threats propounded) to forsake that lewd
course of life, and to will and do the things that are good
and holy. Fourthly, an act of the free will, thus prepared
by God’s exciting grace: whereby a man (without any fur-
ther help from God) doth voluntarily yield unto these
good motions ; and so ‘runneth unto God, desireth to be
ruled by him, hangeth his will upon God’s will, and by
adhering unto him is made one spirit with him.” Fifthly,
an assisting grace, whereby God guideth the will thus
converted, and inclineth the heart whither it pleaseth
hin.

We see three kinds of grace here commended unto us
by Pelagius, the first, a natural grace, as he fondly termed
it, bringing with it a bare possibility only to will and do
good: which he said was not given according to merits,
because he held it to be given at the very beginning of
man’s being, before which he could not possibly merit any
thing; the second, an exciting or persuading grace, im-
parted unto such as were “ given to earthly lusts, and
like brute beasts affected only present things ;” who being
in that case, were far from meriting any good thing at
God’s hands: and in that regard he affirmed, that this
grace likewise was given without any respect to precedent
merits; the third, an assistmg grace, by which God doth
guide and incline the heart of the converted sinner, to the
doing of all good: and this he maintained to be given asa
reward to that act of the free will, whereby it yielded
to the persuasions of the former exciting grace, and so
did actually convert itself to God. Now this is the" pre-

u Nihil sic evertit hominum prasumptionem dicentium ; Nos facimus, ut me-
reamur cum quibus faciat Deus. August. contra duas epist. Pelagian. lib. 4.
cap. 6. op. tom. 10. pag. 477.

[4]

MADE BY A JESUIT IN IRELAND. 533

sumption which St. Augustine condemneth so much in
these men, that they durst say: “γε work to merit that
God may work with us;” that they ‘“ would” first give to
God, that it might be recompensed to them again: namely,
they first give somewhat out of their free will, that grace
might be rendered to them again for a reward ; that they
were of opinion: “ that* our merit consisted in this, that
we were with God, and that his grace was given according
to this merit, that he should also be with us: that our
merit should be in this, that we do seek him, and accord-
ing to this merit, his grace was given that we should find
him.” For they that followed Pelagius (refining herein
a little the doctrine of their master, and delivering it in
somewhat a more plausible manner) declared that the’
merits, which they held to go before grace and to pro-
cure grace, were, asking, seeking, and knocking: and
that ‘‘ grace’ was given, not according to the merit of
our good works,” which they did acknowledge to be an
effect, and not a cause of this grace, ‘ but of our good
will only, because, said they, the good will of man pray-
ing went before, and the will of man believing went
before that: that according to these merits the grace of
God hearing might follow after.” And all this they did
under colour of maintaining free will against the Mani-
chees: for which they urged much that testimony of the
Prophet: “ If? ye be willing and hearken unto me, ye

W Priores volunt dare Deo, ut retribuatur eis; priores utique dare quodlibet
ex libero arbitrio, ut sit gratia retribuenda pro premio. August. contra duas
epist. Pelagian. lib. 4. cap. 6. op. tom. 10. pag. 478.

x Meritum nostrum in eo esse, quod sumus cum Deo: ejus autem gratiam
secundum hoc meritum dari, ut sit et ipse nobiscum. Item meritum nostrum in
eo esse, quod querimus eum: et secundum hoc meritum dari ejus gratiam, ut
inveniamus eum. Id. de grat. et libero arbitr. cap. 5. ibid. pag. 723.

y Ibi enim vos, ut video, ponere jam ccepistis merita gratiam precedentia,
quod est petere, querere, pulsare; ut his meritis debita illa reddatur, ac sic gra-
tia inaniter nuncupetur. Id. contra Julian. Pelag. lib. 4. cap. 8. ibid. pag. 605.

2 Dicunt enim, etsi non datur gratia secundum merita bonorum operum, quia
per ipsam bene operamur, tamen secundum meritum bonz voluntatis datur ;
quia bona voluntas (inquiunt) precedit orantis, quam precessit voluntas cre-
dentis; ut secundum hee merita gratia sequatur exaudientis Dei. Id. de grat.
et lib. arbitr. cap. 14. ibid. pag. 732.

ἃ Isa. chap. 1. ver. 19, 20.

5354 AN ANSWER TO A CHALLENGE

shall eat the good things of the land: but if ye refuse and
will not hearken unto me, the sword shall consume them.”
But ‘ what? doth this profit them?” saith St. Augustine,
‘seeing they do not so much defend free will against the
Manichees, as extol it against the Catholics. For so
would they have that understood which is said: If ye be
willing and hearken unto me ; as if in that very precedent
will there should be the meriting of the subsequent grace,
and so grace should be now no grace, which is no gratuity,
when it is rendered as due, But if they would so under-
stand that which is said; Jf ye be willing, that they would
also confess that he doth prepare that good will, of whom
it is written: The will is prepared by the Lord: they
should use this testimony like Catholics; and not only
vanquish the old heresy of the Manichees, but also crush
the new of the Pelagians.”

Beside the reed Pelagians, who directly did deny
original sin, there arose others in the Church in St. Au-
gustine’s days, that were tainted not a little with their er-
rors in this point of grace and free will; as namely, one
Vitalis in Carthage, and the Semi-Pelagians, as they are
commonly called, in France. For the first held, that
“* God* did work in us to will by his Scriptures either read
or heard by us: but that to consent unto them or not
consent is so in our power, that if we will, it may be done,
if we will not, we may make the operation of God to be

» Quid eis hoc prodest? quandoquidem non tam contra Manichzos defendunt,
quam contra Catholicos extollunt liberum arbitrium. Sic enim volunt intelligi
quod dictum est: Si volueritis et audiveritis me; tanquam in ipsa precedente
voluntate sit consequentis meritum gratiz ; ac sic gratia jam non sit gratia, que
non est gratuita, cum redditur debita. Si autem sic intelligerent quod dictum
est, Si volueritis; ut etiam ipsam bonam voluntatem illum przparare confite-
rentur, de quo scriptum est: Preeparatur voluntas a Domino : tanquam Catholici
uterentur hoc testimonio ; et non solum heresim veterem Manichzorum vince-
rent, sed novam Pelagianorum contererent. August. contra duas epist. Pelagian.
lib. 4. cap. 6. op. tom. 10. pag. 475.

© Per legem suam, per Scripturas suas Deum operari ut velimus quas vel
legimus vel audimus: sed eis consentire vel non consentire ita nostrum est, ut
si velimus, fiat; si autem nolimus, nihil in nobis operationem Dei valere facia-
mus. Operatur quippe ille, dicis, quantum in ipso est, ut velimus, cum nobis
nota fiunt ejus eloquia: sed si eis acquiescere nolumus, nos ut operatio ejus
nihil in nobis prosit efficimus. Id. epist. 217. ad Vitalem, op. tom. 2, pag. 799.

MADE BY A JESUIT IN IRELAND. 535

of no force in us. For God doth work,” said he, ‘ as
much as in him is that we may will, when his word 15
made known unto us: but if we will not yield unto it, we
make that his operation shall have no profit in us.”
Against him St. Augustine disputeth largely in his two hun-
dred and seventeenth epistle, where he maketh this to be
the state of the question betwixt them; ‘“‘ Whether® grace
doth go before or follow after the will of man, that is to
say,’ as he further explaineth it, “ whether it be there-
fore given us because we will; or by it God doth work
even this also, that we do will.” The worthy doctor main-
taineth that grace goeth before, and worketh the will unto
good: which he strongly proveth, both by the word of
God and by the continual practice of the Church in her
prayers and thanksgivings for the conversion of unbe-
lievers. For “16 thou dost confess,” saith he, ‘‘ that we
are to pray for them, surely thou dost pray that they may
consent to the doctrine of God, with their will freed from
the power of darkness. And thus it will come to pass,
that neither men shall be made to be believers but by
their free will; and yet shall be made believers by his
grace, who hath freed their will from the power of dark-
ness. ‘hus both God’s grace is not denied, but is shewed
to be true without any human merits going before it:
and free will is so defended, that it is made solid with hu-
mility, and not thrown down headlong by being lifted up ;
that he that rejoiceth, may not rejoice in man, either any
other or yet himself, but in the Lord ;” and again: ‘ How‘

4 Utrum precedat hee gratia an subsequatur hominis voluntatem, hoc est, ut
planius id eloquar, utrum ideo nobis detur, quia volumus, an per ipsam Deus
etiam hoc efficiat ut velimus. August. epist. 217. ad Vital. op. tom. 2. pag. 805.

© Si fateris pro eis orandum, id utique orandum fateris, ut doctrine divine
arbitrio liberato a tenebrarum potestate consentiant. Ita fit ut neque fideles
fiant nisi libero arbitrio; et tamen illius gratia fideles fiant, qui eorum a potes-
tate tenebrarum liberavit arbitrium. Sic et Dei gratia non negatur, sed sine
ullis humanis precedentibus meritis vera monstratur: et liberum ita defenditur,
ut humilitate solidetur, non elatione precipitetur arbitrium; et qui gloriatur, non
in homine, vel quolibet alio vel seipso, sed in Domino glorietur. Ibid. pag. 802.

f Quomodo Deus expectat voluntates hominum, ut praeveniant eum, quibus
det gratiam : cum gratias ei non immerito agamus de iis quibus non οἱ creden-

536 AN ANSWER TO A CHALLENGE

doth God expect the wills of men that they should pre-
vent him, to whom he might give grace: when we do give
him thanks not undeservedly in the behalf of them, whom
not believing, and persecuting his doctrine with an ungodly
will, he hath prevented with his mercy, and with a most
omnipotent facility converted them unto himself, and made
them willing of unwilling? Why do we give him thanks
for this, if he himself did not this? Questionless? we do
not pray to God, but feign that we do pray, if we believe
that not he, but ourselves be the doers of that which we
pray for. Questionless we do not give thanks to God,
but feign that we give thanks, if we do not think that he
doth the thing, for which we give him thanks. If deceit-
ful lips be found in any other speeches of men, at least-
wise let them not be found in prayers. Far be it from us,
that what we do beseech God to do with our mouths and
voices, we should deny that he doth it in our hearts: and,
which is more grievous, to the deceiving of others also,
not conceal the same in our disputations; and whilst
we will needs defend free will before men, we should
lose the help of prayer with God, and not have true giving
of thanks, whilst we do not acknowledge true grace. If we
will truly defend free will, let us not oppugn that by which
itis made free. For whoso oppugneth grace, whereby
our will is made free to decline from evil and to do good,
he will have his will to be still captive.” Thus doth St.

tibus, et ejus doctrinam voluntate impia persequentibus misericordiam prero-
gavit ; eosque ad seipsum omnipotentissima facilitate convertit, ac volentes ex
nolentibus fecit ? ut quid ei inde gratias agimus, si hoc ipse non fecit? Aug.
ep. 217. ad Vitalem. op. tom. 2. pag. 807.

§ Prorsus non oramus Deum, sed orare nos fingimus; si nos ipsos non illum
eredimus facere quod oramus. Prorsus non gratias Deo agimus, sed nos agere
fingimus; si unde illi gratias agimus, ipsum facere non putamus. Labia dolosa
si in hominum quibuscunque sermonibus sunt, saltem in orationibus non sint.
Absit, ut quod facere Deum rogamus oribus et vocibus nostris, eum facere ne-
gemus cordibus nostris: et, quod est gravius ad alios decipiendos, hoc non ta-
ceamus disputationibus nostris: et dum volumus apud homines defendere libe-
rum arbitrium, apud Deum perdamus orationis auxilium, et gratiarum actionem
non habeamus veram, dum veram non agnoscimus gratiam. Si vere volumus
defendere liberum arbitrium; non oppugnemus unde fit liberum. Nam qui
oppugnat gratiam, qua nostrum ad declinandum a malo, et faciendum bonum
liberatur arbitrium, ipse arbitrium suum adhuc vultesse captivum. Ibid. pag. 801.

MADE BY A JESUIT IN IRELAND. ΤΙ

Augustine deal with Vitalis: to whom he saith: ‘ I" do
not believe indeed that thou art a Pelagian heretic : but
so I would have thee to be, that no part of that error may
pass unto thee, or be left in thee.”

The doctrine of the Semi-Pelagians in France is related
by Prosper Aquitanicus and Hilarius Arelatensis, in their
several epistles written to St. Augustine of this argument :
* they! do agree,” saith Hilarius, ‘‘ that all men were lost
in Adam, and that from thence no man by his proper will
can be freed: but this they say is agreeable to the truth,
or answerable to the preaching of the word, that when
the means of obtaining salvation is declared to such as are
cast down and would never rise again by their own
strength, they by that merit, whereby they do will and
believe that they can be healed from their disease, may
obtain both the increase of that faith, and the effecting of
their whole health.” And “ that* graceis not denied, when
such a will as this is said to go before it, which seeketh
only a physician, but is not of itself otherwise able to do
any thing. For as touching that place: As he hath distri-
buted to every one the measure of faith, and other like
testimonies, they would have them make for this, that he
should be holpen that hath begun to will; but not that
this also should be given unto him, that he might will.”
Prosper in his poems doth thus deliver it :

Gratia! qua Christi populus sumus, hoc cohibetur
Limite vobiscum, et formam hance asscribitis illi :

h Ego hereticum quidem Pelagianum te esse non credo: sed ita esse volo, ut
nihil illius ad te transeat, vel in te relinquatur erroris. Aug. ep. 217. ad Vitalem.
op. tom. 2. pag. 807.

i Consentiunt omnem hominem in Adam periisse, nec inde quenquam posse
proprio arbitrio liberari : sed id conveniens asserunt veritati, vel congruum pre-
dicationi, ut cum prostratis et nunquam suis viribus surrecturis annunciatur ob-
tinendz salutis occasio; eo merito, quo voluerint et crediderint a suo morbo se
posse sanari, et ipsius fidei augmentum, et totius sanitatis sue consequantur
effectum. Hilar. epist. ad August. inter op. Augustin. tom. 2. pag. 825.

kK Nec negari gratiam, si precedere dicatur talis voluntas, que tantum me-
dicum querat, non autem quicquam ipsa jam valeat. Nam illa testimonia, ut
est illud, Sicut unicuique partitus est mensuram fidei, et similia, ad id volunt
valere, ut adjuvetur qui cceperit velle; non ut etiam donetur, ut velit. Ibid.

! Prosper, de Ingratis, cap. 10.

538 AN ANSWER TO A CHALLENGE

Ut cunctos vocet illa quidem, invitetque ; nec wllum
Preteriens, studeat communem adferre salutem
Omnibus, et totum peccato absolvere mundum.

Sed proprio quemque arbitrio parere vocanti,
Judicioque suo, mota se extendere mente

Ad lucem oblatam; que se non subtrahat ulli,

Sed cupidos recti juvet, illustretque volentes.

Hine adjutoris Domini bonitate magistra

Crescere virtutum studia; ut quod quisque petendum
Mandatis didicit, jugi sectetur amore.

Esse autem edoctis istam communiter equam
Libertatem animis, ut cursum explere beatum
Persistendo queant: finem effectumque petitum
Dante Deo, ingeniis qui nunquam desit honestis.
Sed quia non idem est cunctis vigor, et variarum
Ilecebris rerum trahitur dispersa voluntas :

Sponte aliquos vitiis sueccumbere, qui potuissent

A lapsu revocare pedem, stabilesque manere.

Against these opinions St. Augustine wrote his two
books, of the predestination of the Saints, and of the gift of
perseverance: in the former whereof he hath this memo-
rable passage among divers others: “ Many™ hear the
word of truth; but some do believe, others do contradict.
Therefore these have a will to believe, the others have
not. Who is ignorant of this? who would deny it? but
seeing the will is to some prepared by the Lord, to others
not, we are to discern what doth proceed from his mercy,
and what from his judgment. That which Israel did seek,
saith the apostle", he obtained not : but the election hath
obtained it, and the rest were blinded. Behold mercy
and judgment; mercy in the election which hath obtained
the righteousness of God, but judgment upon the rest

© Multi audiunt verbum veritatis; sed alii credunt, alii contradicunt. Volunt
ergo isti credere, nolunt autem illi. Quis hoc ignoret? quis hoc neget? Sed
cum aliis preparetur, aliis non preparetur voluntas a Domino: discernendum
est utique quid veniat de misericordia ejus, quid de judicio. Quod querebat
Israel, ait apostolus, hoc non est consecutus: electio autem consecuta est, ceteri
vero exceecati sunt, &c. Ecce misericordia et judicium; misericordia in elec-
tione que consecuta est justitiam Dei, judicium vero in ceteros qui excecati
sunt: et tamen illi quia voluerunt, crediderunt; illi quia noluerunt, non cre-
diderunt. Misericordia igitur et judicium in ipsis voluntatibus facta sunt.
Augustin. de Pradestinat. Sanctor. cap. 6. op. tom, 10. pag. 798.

Ὁ Rom. chap. 11. ver. 7.

MADE BY A JESUIT IN IRELAND. 539

that were blinded: and yet the one because they would,
did believe ; the others because they would not, did not
believe. Mercy therefore and judgment were executed
even upon the wills themselves.” Against the same opi-
nions divers treatises were published by Prosper also;
who chargeth these men with nourishing the? poison of
the Pelagian pravity, by their positions: inasmuch as _ I.
“The beginning of salvation is naughtily placed in man”
by them. II. ‘* The will of man is impiously preferred
before the will of Gop: as if therefore one should be
holpen because he did will, and did not therefore will
because he was holpen.” II. “ A man originally evil
is naughtily believed to begin his receiving of good, not
from the highest good, but from himself.” IV. “ It
is thought that God may otherwise be pleased, than out
of that which he himself hath bestowed.” But he main-
taineth constantly, that both the beginning and ending of
a man’s conversion is wholly to be ascribed unto grace:
and that God effecteth this grace in us, ‘‘ not by way of
counsel and persuasion only, but by an inward change and
reformation of the mind, making up a new vessel of a
broken one, by a creating virtue.”

Non?P hoc consilio tantum hortatuque benigno
Suadens atque docens, quasi normam legis haberet
Gratia: sed mutans intus mentem, atque reformans,
Vasque novum ex fracto fingens, virtute creandi.

The writers of principal esteem on the other side, were
Johannes Cassianus!, and Faustus Regiensis or Reien-
sis: the former of which was encountered by Prosper,
in his book contra Collatorem, the latter by Fulgentius,

9. In istis Pelagiane pravitatis reliquiis non mediocris virulentie fibra nutri-
tur, si principium salutis male in homine collocatur; si divine voluntati impie
voluntas humana prefertur, ut ideo quis adjuvetur quia voluit, non ideo quia
adjuvatur velit: si originaliter malus receptionem boni non a summo bono, sed
a semetipso inchoare male creditur; si aliunde Deo placetur, nisi ex eo quod
ipse donaverit. Prosp. in epist. ad August, int. op. Augustin. tom, 2. pag. 824.

P Id. de Ingratis, cap. 14.

4 Opuscula Cassiani, presbyteri Gdlliarum, apocrypha. Opuscula Fausti
Rhegiensis, Galliarum apocrypha. Concil. Roman, 1, sub Gelasio.

540 AN ANSWER TO A CHALLENGE

Johannes Maxentius, Casarius, Johannes Antiochenus :
as also by Gelasius and his Roman synod of seventy
bishops, the writings of them both were rejected amongst
the books apocryphal. And lastly by the jomt au-
thority both of the see of Rome’, and of the French
bishops assembled in the second council of Orange,
in the year of our Lord DXXIX. sentence was given
against the Pelagians and Semi-Pelagians in general,
that their opinions touching grace and free will, were
not agreeable to the rule of the Catholic faith; and
these conclusions following, among sundry others, deter-
mined in particular.

* If’ any doth say, that by man’s prayer the grace of
Gop may be conferred, and that it is not grace itself which
maketh, that god is prayed unto by us: he contradicteth
the prophet Isaiah, or the apostle saying the same thing;
Twas found of them that sought me not, and have been
made manifest to them that asked not after me‘.”

“6 Tf" any man defend, that God doth expect our will,
that we may be purged from sin, and doth not confess that
this will of ours to be purged, is wrought in us by the
infusion and operation of the Holy Ghost: he resisteth

Y Unde id nobis, secundum admonitionem et auctoritatem sedis apostolic,
justum ac rationabile visum est, ut pauca capitula ab apostolica nobis sede trans-
missa, que ab antiquis Patribus de sanctarum Scripturarum voluminibus in hac
precipue causa collecta sunt, ad docendos eos qui aliter quam oportet sentiunt,
ab omnibus observanda proferre, et manibus nostris subscribere deberemus.
Prefat. Concil. Arausican. II. Quot Arausicani canones, tot sunt Catho-
lice ecclesize stabilite sententiz, a quibus absque prevaricationis piaculo
haud liceat fideli recedere. Baron. addit. ad tom. 7. ann. 529. in 10. tomi
appendice.

5. Si quis invocatione humana gratiam Dei dicit posse conferri; non autem
ipsam gratiam facere, ut invocetur a nobis: contradicit Isaie prophete, , vel
apostolo idem dicenti: Inventus sum a non querentibus me, palam apparui iis
qui me non interrogabant. Concil. Arausican. II. Can. 3.

t Isai. chap. 65. ver. 1. Rom, chap. 10. ver. 20.

u Si quis ut a peccato purgemur, voluntatem nostram Deum expectare con-
tendit ; non autem ut etiam purgari velimus per sancti Spiritus infusionem et
operationem in nobis fieri confitetur : resistit ipsi Spiritui sancto, per Solomonem
dicenti: Preparatur voluntas a Domino; et apostolo salubriter przdicanti;
Deus est qui operatur in nobis et velle et perficere pro bona voluntate. Ibid.
can. 4,

MADE BY A JESUIT IN IRELAND. 5AL

the Holy Ghost, saying by Solomon: The’ willis prepared
by the Lord; and the apostle preaching wholesomely :
It® is God which worketh in you, both to will and to do, of
his good pleasure.”

“ IfY any man say, that to us, without grace, believing,
willing, desiring, endeavouring, labouring, watching, stu-
dying, asking, seeking, knocking, mercy is conferred by
God, and doth not confess, that it is wrought in us by
the infusion and inspiration of the Holy Ghost, that
we may believe, will, or do all these things as we ought ;
and doth make the help of grace to follow after man’s
either humility or obedience, neither doth yield that it is
the gift of grace itself, that we are obedient and humble:
he resisteth the apostle, saying: What? hast thou, that
thou hast not received ? and: By* the grace of God I am
that I am.”

“« It? is God’s gift, both when we do think aright, and
when we hold our feet from falsehood and unrighteous-
ness. For as oft as we do good things, God worketh in
us, and with us, that we may work.”

“There® are many good things done in man, which

man doth not. But man doth no good things, which God
doth not make man to do.”

“This? also do we wholesomely profess and believe,

W Prov. chap. 8. ver. 35. according to the Septuagint.

x Philipp. chap. 2. ver. 13.

Υ Si quis sine gratia Dei, credentibus, volentibus, desiderantibus, conantibus,
laborantibus, vigilantibus, studentibus, petentibus, querentibus, pulsantibus
nobis misericordiam dicit conferri divinitus ; non autem ut credamus, velimus,
vel hee omnia sicut oportet agere valeamus, per infusionem et inspirationem
sancti Spiritus in nobis fieri confitetur; et aut humilitati aut obedientiz hu-
manz subjungit gratiz adjutorium, nec ut obedientes et humiles simus ipsius
graticee donum esse consentit : resistit apostolo dicenti: Quid habes, quod non
accepisti? et: Gratia Deisum id quod sum. Concil. Arausican, II. can. 6.

2 1 Cor. chap. 4. ver. 7. ἃ Tbid. chap. 15. ver. 10.

b Divini est muneris, cum et recte cogitamus, et pedes nostros a falsitate et
injustitia tenemus. Quoties enim bona agimus, Deus in nobis atque nobiscum,
ut operemur, operatur. Ibid. can. 9.

© Multa in homine bona fiunt, que non facit homo. Nulla vero facit homo
bona, que non Deus prestet, ut faciat homo. Ibid. can. 20.

4 Hoc etiam salubriter profitemur et credimus, quod in omni opere bono non
nos incipimus, et postea per Dei misericordiam adjuyamur; sed ipse nobis,

542 AN ANSWER TO A CHALLENGE

that in every good work we do not begin, and are holpen
afterwards by the mercy of God, but he first of all, no
good merits of our’s going before, inspireth into us both
faith and the love of him, that we may both faithfully seek
the sacrament of baptism, and after baptism with his help
we may fulfil the things that are pleasing unto him.”
Touching which last canon we may note, first, for the
reading, that in the tomes of the councils set out by Binius,
it is most notoriously corrupted. For where the council
hath, ‘* Nullis praecedentibus bonis meritis, No good me-
rits going before :” there we read: ‘‘ Multis’ praeceden-
tibus bonis meritis, Many good merits going before.”
Secondly, for the meaning, that “ the’ fathers understand
grace to be given according to merits, when any thing is
done by our own strength, in respect whereof grace is
given, although it be no merit of condignity:” as both
Bellarmine himself doth acknowledge in the explication of
the determination of the Palestine synod against Pelagius ;
and in the case of the Semi-Pelagians, as it is delivered
by Cassianus, is most evident: ‘‘ For? the grace of Gop,”
saith he, “doth always so cooperate to the good part with
our free will, and in all things help, protect, and defend
it, that sometime it either requireth, or expecteth from it
some endeavours of a good will, that it may not seem to
confer its gifts upon one that is altogether sleeping, and

nullis praecedentibus bonis meritis, et fidem et amorem sui prius inspirat, ut et
baptismi sacramenta fideliter requiramus, et post baptismum cum ipsius adjutorio
ea que 5101 sunt placitaimplere possimus. Concil. Arausican. II. can. ult.

f Gratiam secundum merita nostra dari intelligunt Patres, cum aliquid fit
propriis viribus, ratione cujus datur gratia, etiamsi non sit illud meritum de
condigno. Bellarm. de grat. et lib, arbitr. lib. 6. cap. 5.

® Ita semper gratia Dei nostro in bonam partem cooperatur arbitrio, atque in
omnibus illud adjuvat, protegit ac defendit, ut nonnunquam etiam ab eo quos-
dam conatus bone voluntatis vel exigat, vel expectet; ne penitus dormienti aut
inerti otio dissoluto, sua dona conferre videatur: occasiones quodammodo que-
rens, quibus humane segnitiei torpore discusso, non irrationabilis munificentiz
suze largitas videatur, dum eam sub colore cujusdam desiderii ac laboris im-
partit ; et nihilominus gratia Dei semper gratuita perseveret, dum exiguis qui-
busdam parvisque conatibus tantam immortalitatis gloriam, tanta perennis bea-
titudinis dona, inzstimabili tribuit largitate. Jo. Cassian. collat, 13. cap. 13.

MADE BY A JESUIT IN IRELAND. 543

given to sluggish idleness : seeking occasions after a sort,
whereby the dulness of human slothfulness being shaken
off, the largeness of its bounty may not seem to be unrea-
sonable, while it imparteth the same under the colour of a
kind of desire and labour. Yet so notwithstanding that
grace may always continue to be gracious and free, while
to such kind of small and little endeavours, with an ines-
timable largess it giveth so great glory of immortality,
so great gifts of everlasting bliss. Let" human frailty
therefore endeavour as much as it will, it cannot be equal
to the retribution that is to come; neither by the labours
thereof doth it so diminish God’s grace, that it doth not
always continue to be given freely.”

Where you may observe, from what fountain the school-
men did derive their doctrine of works preparatory, me-
riting grace by way of congruity, though not of condig-
nity. For Cassianus (whom Prosper! chargeth, notwith-
standing all this qualifying of the matter, to be a main-
tainer in very deed of that damned point of Pelagianism,
“‘ that the grace of God was given according to our me-
rits’) Cassianus, I say, was a man that bare great sway in
our monasteries, where his writings were accounted as the
monks’ general rules: and until the other day, Faustus
himself (who of all others most cunningly opposed the
doctrine of St. Augustine touching grace and free will)
was accepted in the popish schools for a reverend doctor
and a Catholic bishop. Yea the works of Pelagius him-
self were had in such account, that some of them (as his
epistle ad Demetriadem for example, and the exposition
upon St. Paul’s epistles, fraught with his heretical opi-
nions) have passed from hand to hand, as if they had been
written by St. Hierome; and as such, have been alleged
against us by some of our adversaries in this very question
of free will. The less is it to be wondered, that three
hundred years ago in the midnight of popery, the pro-

h Quantumlibet ergo enisa fuerit humana fragilitas, future retributioni par
esse non poterit ; nec ita laboribus suis divinam imminuit gratiam, ut non sem-
per gratuita perseveret. Joh. Cassian. collat. 13. cap. 13.

i Prosp. contr. Collator, cap. 3. et 17. tomo 10. oper. Augustini.

544 AN ANSWER TO A CHALLENGE

found doctor Thomas Bradwardin (then chancellor of
London, and afterwards archbishop of Canterbury) should
begin his disputations, Of the Cause of God against Pela-
gius, with this lamentable complaint: ‘‘ Behold‘ (I speak
it with grief of heart touched inwardly) as in old time
against one prophet of God, there were found eight hun-
dred and fifty prophets of Baal, unto whom an innu-
merable company of people did adhere: so at this day,
in this cause, how many, O Lord, do now fight with
Pelagius for free will against thy free grace, and against
Paul, the spiritual champion of grace? For’ the whole
world almost is gone after Pelagius into error. Arise
therefore, O Lord, judge thine own cause: and him that
defendeth thee, defend, protect, strengthen, comfort.”
To whose judgment I also now leave these ‘“ vain™ de-
fenders,” or (as St. Augustine rightly censureth them)
‘** deceivers, and puffers up, and presumptuous extollers
of free will.”

k Ecce enim (quod non nisi tactus dolore cordis intrinsecus refero) sicut olim
contra unicum Dei prophetam octingenti et quinquaginta prophet Baal, et si-
miles sunt reperti, quibus et innumerabilis populus adhzrebat : ita et hodie in
hac causa; quot, Domine, hodie cum Pelagio pro libero arbitrio contra gratui-
tam gratiam tuam pugnant, et contra Paulum pugilem gratiz spiritualem 7
Thom. Bradwardin. prefat. in libros de causa Dei contra Pelag.

1 Totus etenim pene mundus post Pelagium abiit in errorem. Exurge igitur
Domine, judica causam tuam ; et sustinentem te sustine, protege, robora, conso-
lare. Ibid.

πὶ Liberi arbitrii defensores, imo deceptores quia inflatores, et inflatores quia
presumptores. Augustin. epist. 194. ad Sixtum, op. tom. 2. pag. 719. Vani,
non defensores, sed inflatores liberi arbitrii. Id. in opere imperf. contra Julian.
Pelagian. lib. 2. cap. 154. op. tom. 10. pag. 1014. Non defensores, sed inflatores
et precipitatores liberi arbitrii. Id. de Grat. et lib. arbitr. cap. 14. ibid. pag. 731.

MADE BY A JESUIT IN IRELAND. SAS

MERE DS.

In the last place we are told, that the fathers of the
unspotted Church of Rome did teach, that man ‘ for his
meritorious works receiveth, through the assistance of
God’s grace, the bliss of everlasting happiness.” But our
challenger, I suppose, will hardly find one father either of
the spotted or unspotted Church of Rome, that ever spake
so babishly herein, as he maketh them all to do. ‘* That
man by the assistance of God’s grace, may do meritorious
works,” we have read in divers authors, and in divers
meanings. But after these works done, that a man should
** receive through the assistance of God’s grace the bliss
of everlasting happiness,” is such a piece of gibberish, as
Ido not remember that before now I have ever met withal
even in Babel itself. For with them that understand what
they speak, assistance hath reference to the doing of the
work, not to the receiving of the reward: and simply to
say, that a man ‘ for his meritorious works,” taking merit
here as the Romanists in this question would have it
taken, “ receiveth through God’s grace the bliss of ever-
lasting happiness,” is to speak flat contrarieties, and to
conjoin those things, that cannot possibly be coupled
together. For that conclusion of Bernard is most certain :
‘* There® is no place for grace to enter, where merit hath
taken possession ;” because it is grounded upon the apos-

ἃ Non est in quo gratia intret, ubi jam meritum occupavit. Bernard. in Cant.
ser, 67.
VOL, Ill, NN

346 AN ANSWER TO A CHALLENGE

tle’s determination, ‘ If it be of grace, it is no more of
works: or else were grace no more grace.”

Neither do we therefore take away the reward, because
we deny the merit of good works. We know that in the
keeping of God’s commandments “ there is great reward®,”
and that unto him who “ soweth righteousness,” there shall
be ‘fa sure reward*.” But the question is, whence he
that soweth in this manner, must expect to reap so great
and so sure a harvest? Whether from God’s justice,
which he must do if he stand, as the Jesuits would have
him do, upon merit ; or from his mercy, as a recompence
freely bestowed out of God’s gracious bounty, and not in
justice due for the worth of the work performed. Which
question, we think, the prophet Hosea hath sufficiently
resolved, when he biddeth us ‘* sow® to ourselves in
righteousness, and reap in Mercy.” Yea and God him-
self in the very publication of the decalogue, where he
promiseth to shew mERcy unto thousands of them that
love him, and keep his commandments’. Neither do we
hereby any whit detract from the truth of that axiom, that
‘© God will give every man according to his works:” for
still the question remaineth the very same, whether God
may not judge a man according to his works, when he
sitteth upon the ‘‘ throne of grace, as well as when he
sitteth upon the throne of justice?” and we think here,
that the prophet David hath fully cleared the case, in
that one sentence, ‘‘ With? thee, O Lord, is Mercy: for
thou rewardest every one according to his works.”

Originally therefore, and in itself, we hold that this re-
ward proceedeth merely from God’s free bounty and
mercy, but accidentally, in regard that God hath tied him-
self by his word and promise to confer such a reward, we
grant that it now proveth in a sort to be an act of justice,
even as in forgiving of our sins (which in itself all men
know to be an act of mercy) he is said to be ‘“ faithful’ and

» Rom. chap. 11. ver. 6. CoP sale 19; τοὺ. lil.

h 1 John, chap. 1. ver. 9.

σᾷ

MADE BY A JESUIT IN IRELAND. 547

just,” namely, in regard of the faithful performance of his
promise. For promise, we see, amongst honest men is
counted a due debt; but the thing promised being free,
and on our part altogether undeserved, if the promiser
did not perform, and proved not to be so good as his
word, he could not properly be said to do me wrong,
but rather to wrong himself, by impairing his own credit.
And therefore Aquinas himself confesseth, ‘ that! God is
not hereby simply made a debtor to us, but to himself;
inasmuch as it is requisite that his own ordinance should
be fulfilled.” ‘Thus was Moses careful to put the children
of Israel in mind touching the land of Canaan (which was
a type of our eternal habitation in heaven) that it was a
land of promise, and not of merit, which God did give
them to possess, “ not* for their righteousness, or for their
upright heart, but that he might perform the word which
he sware unto their fathers Abraham, Isaac, and Jacob.”
Whereupon the Levites say in their prayer unto God:
**'Thou' madest a covenant with Abraham, to give
unto his seed the land of the Canaanites, and hast per-
formed thy word, because thou art sust.” Now because
the Lord had made a like “* promise™ of the crown of life
to them that love him ;” therefore St. Paul doth not stick
in like manner to attribute this also to God’s justice.
** Henceforth" is laid up” saith he, “for me the crown of
righteousness, which the Lord, the righteous Judge, shall
give me at that day: and not to me only, but unto all
them also that love his appearing.” Upon which place,
Bernard, in his book of Grace and Free will, saith most
sweetly: ‘‘ That? therefore, which Paul expecteth, is a
crown of righteousness, but of God’s righteousness, not
his own. For it is just that he should give that which he

i Non sequitur, quod Deus efficiatur simpliciter debitor nobis, sed sibi ipsi ;
in quantum debitum est, ut sua ordinatio impleatur. Thom. 1. cap, 2. quest.
114. art. 1. ad. 3.

k Deut. chap. 9. ver. 5. - ! Nehem. chap. 9. ver. 8.

m James, chap. 1. ver. 12. ῃ 2 Tim. chap. 4. ver. 8.

© Est ergo quam Paulus expectat, corona justitie, sed justitia Dei, non sux.
Justum quippe est ut reddat quod debet; debet autem quod pollicitus est, Et
hee est justitia Dei, de qua prasumit apostolus, promissio Dei. Bern. lib. de

gratia et libero arbitrio.
NN2

548 AN ANSWER TO A CHALLENGE

oweth, and he oweth what he hath promised: and this is
the righteousness of God, of which the apostle presum-
eth, the promise of God.”

But this will not content our Jesuits, unless we yield
unto them: “ that? we do as properly and truly merit re-
wards, when with the grace of God we do well, as we do
merit punishments, when without grace we do evil.” So
saith Maldonat, that is to say, unless we maintain, “ that?
the good works of just persons do merit eternal life con-
dignly, not only by reason of God’s covenant and accepta-
tion, but also by reason of the work itself: so that in a good
work proceeding from grace, there may be a certain propor-
tion and equality unto the reward of eternal life ;” so saith
cardinal Bellarmine. For the further opening whereof, Vas-
quez taketh upon him to prove in order these three distinct
propositions. First, ‘ that™ the good works of just persons
are of themselves, without any covenant and acceptation,
worthy of the reward of eternal life, and have an equal
value of condignity to the obtaining of eternal glory.”
Secondly, “ That’ no accession of dignity doth come to
the works of the just by the merits or person of Christ;
which the same should not have otherwise, if they had
been done by the same grace bestowed liberally by God
alone without Christ.” Thirdly, ‘‘ That God’s promise
is annexed indeed to the works of just men, yet it belong-
eth no way to the reason of the merit, but cometh rather
to the works, which are already not worthy only, but also

P Nos tam proprie ac vere cum gratia Dei bene agentes pramia mereri, quam
sine illa male agentes supplicia meremur. Jo. Maldonat. in Ezech. cap. 18. ver. 20.

4 Opera bona justorum meritoria esse vite eterna ex condigno, non solum
ratione pacti et acceptationis, sed etiam ratione operis ; ita ut in opere bono ex
gratia procedente, sit quadam proportio et zqualitas ad premium vite eterne.
Bellar. de Just. lib. 5. cap. 17.

τ Opera bona justorum ex seipsis, absque ullo pacto et acceptatione, digna
esse remuneratione vite weterne ; et aqualem valorem condignitatis habere ad
consequendam zternam gloriam. Gabr. Vasquez. Commentar. in 1°™, 22. que.
114. disp. 214. cap. 5. init.

S Operibus justorum nullum dignitatis accrementum provenire ex meritis aut
persona Christi, quod alias eadem non haberent, si fierent ex eadem gratia a
solo Deo liberaliter sine Christo collata. Ibid. init. cap. 7.

τ Operibus justorum accessisse quidem divyinam promissionem: eam tamen

MADE BY A JESUIT IN IRELAND. 519

meritorious.” Unto all which he addeth afterwards this
corrollary: ‘‘ Seeing" the works of a just man do condignly
merit eternal life, as an equal recompence and reward,
there is no need that any other condign merit, such as is
the merit of Christ, should come between, that eternal life
might be rendered unto them. Yea the merit of every
just man hath somewhat peculiar in respect of the just
man himself, which the merit of Christ hath not: namely,
to make the man himself just and worthy of eternal life,
that he may worthily obtain the same. But the merit of
Christ, although it be most worthy to obtain glory of
God for us, yet it hath not this efficacy and virtue, to
make us formally just, and worthy of eternal life: but men
by virtue derived from him, attain this effect in themselves.
And so we never request of God by the merits of Christ,
that the reward of eternal life may be given to our wor-
thy and meritorions works : but that by Christ grace may be
given unto us, whereby we may be enabled worthily to
merit this reward.” Ina word: ““ Our’ merits,” saith he,
‘* have this force in us, that they make us formally worthy
of eternal life: the merits of Christ do not make us wor-
thy formally; but Christ is worthy, in regard of them, to
impetrate unto us whatsoever he requesteth for us.”
Thus doth Vasquez the Jesuit discover unto us to the

nullo modo pertinere ad rationem meriti; sed potius advenire operibus, non
tantum jam dignis, sed etiam jam meritoriis. Vasquez. com. in 1° 2a, que.
114. disp. 214. init. cap. 8.

ἃ Cum opera justi condigne mereantur vitam eternam, tanquam equalem
mercedem, et premium ; non opus est interventu alterius meriti condigni, quale
est meritum Christi, ut eis reddatur vita eterna; quinimo aliquid habet pecu-
liare meritum cujuscunque justi respectu ipsius hominis justi, quod non habet
meritum Christi: nempe reddere ipsum hominem justum, et dignum eterna
vita, ut eam digne consequatur, meritum autem Christi licet dignissimum sit,
quod obtineat a Deo gloriam pro nobis; tamen non habet hanc efficaciam et
virtutem, ut reddat nos formaliter justos, et dignos eterna vita: sed per vir-
tutem ab ipso derivatam hune consequuntur effectum homines in seipsis. Et ita
nunquam petimus a Deo per merita Christi, ut nostris dignis operibus et merito-
riis reddatur merces zterne vitz : sed ut per Christum detur nobis gratia, qua pos-
simus digne hanc mercedem promereri. Id. ibid. disp. 222. cap. 3. num. 30, 31.

Y Merita nostra in nobis hance vim habent, ut reddant nos formaliter dignos
vita eterna: merita autem Christi non reddunt nos dignos formaliter; sed
Christus dignus est, qui propter illa nobis impetret quicquid ipse pro nobis pe-
tierit. Ibid, num. 32.

530 AN ANSWER TO A CHALLENGE

full the mystery of this iniquity: with whom (for the better
information of the English reader) we join our RKhemists,
who deliver this as their Catholic doctrine: “That” all
good works done by God’s grace after the first justifica-
tion, be truly and properly meritorious, and fully worthy
of everlasting life: and that thereupon heaven is the due
and just stipend, crown, or recompence, which God by his
justice oweth to the persons so working by his grace.
For he rendereth or repayeth heaven,” say they, ‘ as a
just judge, and not only as a merciful giver: and the
crown which he payeth is not only of mercy, or favour, or
grace, but also of justice.” And again: ‘ ‘That* man’s
works done by Christ's grace, do condignly or worthily
deserve eternal joy:” so as “‘ works’ can be none other
but the value, desert, price, worth, and merit of the
same.” Whereupon they put us in mind, that” the word
reward, “ which in our English tongue may signify a
voluntary or bountiful gift, doth not here so well express
the nature of the Latin word, Merces, or the Greek Μισθὸς,
which are rather the very stipend that the hired workman
or journeyman, covenanteth to have of him whose work
he doth; and is a thing equally ard justly answering to
the time and weight of his travels and works, rather than
a free gift.”

This is that doctrine of merits, which from our very
hearts we detest and abhor, as utterly repugnant to the
truth of God, and the common sense of all true hearted
Christians. The lesson which our Saviour taught his
disciples, is far different from this: ‘‘ When* ye have done
all those things which are commanded you, say: We are
unprofitable servants; we have done that which was our
duty to do.” And ‘if? he be unprofitable,” saith St. Hie-
rome, ‘* who hath done all, what 1s to be said of him,

w Rhem. annotat. in 2 Tim. chap. 4. ver. ὃ."

* Tidem in Lue. chap. 20. ver. 35.

ἡ Tidem in 1 Cor. chap. 3. ver. 8.

z Ibid, ἃ Luke, chap. 17. ver. 10.

δ Si inutilis est, qui fecit omnia: quid de illo dicendum est, qui explere non

potuit? Hieron. ad Ctesiphont. contr. Pelag.

MADE BY A JESUIT IN IRELAND. 551

who could not fulfil them?” So likewise the Romans
themselves might remember, that they were taught by St.
Paul at the beginning: that there is no proportion of con-
dignity to be found betwixt not the actions only but the
passions also of the saints, and the reward that is re-
served for us in the world to come. ‘ For® I reckon, that
the sufferings of this present time, are not worthy to be
compared with the glory which shall be revealed in us :”
saith he. And Bernard thereupon: “ΚΝ Concerning" the life
eternal we know, that the sufferings of this time are not
worthy to be compared with the future glory; no, not if
one man did sustain them all. For the merits of men are
not such, that for them eternal life should be due of right;
or God should do any injury, if he did not give it. For, to
let pass that all merits are God’s gift, and in that respect
a man is for them made a debtor to God, more than God
to man: what are all merits in comparison of so great a glo-
ry?” and St. Ambrose long before him: ‘ All* those things
which we suffer, are too little and unworthy, for the pains
whereof there should be rendered unto us so great reward
of good things to come, as shall be revealed unto us, when
being reformed according to the image of God we shall
merit (or obtain) to see his glory face to face.”

Where for the better understanding of the meaning of
the fathers in this point, we may further observe, that
merits in their writings do ordinarily signify nothing but
works (as in the alleged place of Bernard :) and to merit’,

4 De eterna vita scimus, quia non sunt condigne passiones hujus temporis
ad futuram gloriam; nec, si unus omnes sustineat. Neque enim talia sunt ho-
minum merita, ut propter ea vita zterna deberetur ex jure; aut Deus injuriam
aliquam faceret, nisi eam donaret. Nam, ut taceam quod merita omnia dona
Dei sunt, et ita homo magis propter ipsa Deo debitor est, quam Deus homini:
quid sunt merita omnia ad tantam gloriam? Bern. serm. 1. in Anrunt. B. Maria.

€ Omnia que patimur, minora sunt et indigna quorum pro laboribus tanta
rependatur futurorum merces bonorum, que revelabifur in nobis, cum ad Dei
imaginem reformati gloriam ejus facie ad faciem aspicere meruerimus. Ambros.
epist. 35. op. tom. 2. pag. 926.

f Verum quidem est, neque id me fugit, usurpari nonnunquam nomen meriti,
ubi nulla est ratio meriti, neque ex congruo, neque de condigno, Andr. Vega,
defens. concil. Trident. de Justificat. lib. 8. cap. 8. Si aliquis vocabulo prome-

552 AN ANSWER TO A CHALLENGE

simply to procure or to attain, without any relation at all
to the dignity either of the person or the work; as both
in the last words of Ambrose is plainly to be seen; and in
that passage of Bernard concerning children promoted to
the prelacy, that they were ‘‘ more’ glad they had escaped
the rod, than that they had merited,” that is, obtained,
“the preferment.” And therefore as Tacitus writes of
Agricola, that by his ‘ virtues? he merited,” that is to
say, incurred, ‘ the anger of Caius Cesar: so St. Au-
gustine saith, that he and his fellows for their good doings
at the hands of the Donatists, “ instead' of thanks me-
rited,” that is, incurred, “ the flames of hatred.” On
the other side the same father affirmeth, that St. Paul
‘* fors his persecutions and blasphemies merited,” that is,
found the grace, ‘‘ to be named a vessel of election ;”
having reference to that in 1 Tim. chap. 1. ver. 13. ‘‘ Who
was before a blasphemer and a persecuter, and injurious,
but I obtained mercy ; where instead of ἠλεήθην, which
the vulgar Latin translateth ‘“ Misericordiam consecutus
sum;” St. Cyprian! readeth, ‘‘ Misericordiam merui, I
merited mercy.” Whereunto we may add that saying
which is found also among the works of St. Augustine:
** That™ no sinner should despair of himself, seeing Paul
hath merited pardon ;” and that of Gregory: “‘ Paul” when

rendi usus est; aliter non intellexit, quam consecutionem de facto. Stapleton
Promptuar. Catholic. fer. 5. post Dominic. passion. Vocabulum merendi apud
veteres Ecclesiasticos scriptores fere idem valet quod consequi, seu aptum idon-
eumque fieri ad consequendum. Georg. Cassand. Schol. in Hymnos Ecclesi-
astic. Oper. pag. 179. Vid. Cochlzum in Discuss. Confess. et Apolog. artic. 20.

& Leetiores interim quod virgas evaserint, quam quod meruerint principatum.
Bernard. epist. 42.

h Tillis virtutibus iram Caii Cesaris meritus. Tacit. in vit. Jul. Agricole.

i Pro actione gratiarum flammas meruimus odiorum,

Aug. contr. liter. Pe-
tilian. lib. 3. cap. 6.

k Pro persecutionibus et blasphemiis vas electionis meruit nominari. Id. de
Predestinat. et gratia.

! Cyprian. epist. 73. op. pag. 133. Augustin. de Baptism. contr. Donatist. lib. 4.
cap. 5.

™ Ut omnis peccator propterea de se non desperet, quia Paulus meruit indul-
gentiam. August. serm. 170. op. tom. 5. pag. 819.

" Quid quod Paulus, cum Redemptoris nomen in terra conaretur extinguere ,
ejus verba de coelo meruit audire? Gregor. Moral. in Job, lib. 9. cap. 17.

MADE BY A JESUIT IN IRELAND. 553

he went about to extinguish the name of our Redeemer
upon earth, merited to hear his words from heaven; as
also that other strain of his concerning the sin of Adam,
which is sung in the Church of Rome at the blessing of
the taper: ‘‘ O° happy sin, that merited,” that is, found
the favour, ‘ to have such and so great a Redeemer.”
Howsoever therefore the ancient doctors may seem unto
those that are not well acquainted with their language, to
speak of merits as the Romanists do, yet have they no-
thing common with them but the bare word; in the thing
itself they differ as much from them every way, as our
Church doth.

“J can hardly be persuaded,” saith Origen, “ that
there can be any work, which may require the reward of
God by way of debt: seeing this very thing itself, that we
can do, or think, or speak any thing, we do it by his gift
and largess.” So betwixt the punishments for evil and
the rewards for good doings, Didymus maketh this differ-
ence: that of! the one, man himself is the cause; the
other, ‘‘ man begetteth not, but God graciously bestoweth,”
according to that fore cited place of the apostle". ““" Wages*
indeed,” saith St. Hilary, “ there is none of gift, because
it is due by work: but God hath given the same free to
all men, by the justification of faith.” ‘* Whencet should I
haye so great merit, seeing mercy is my crown?” saith

σ Ὁ felix culpa, que talem ac tantum meruit habere Redemptorem. Vice
Iodoc. Clicthovei lib. de duab, propositionib. Cerei Paschalis.

P Vix mihi suadeo quod possit ullum opus esse, quod ex debito remunerati-
onem Dei deposcat: cum etiam hoc ipsum, quod agere aliquid possumus, vel
cogitare, vel proloqui, ipsius dono et largitione faciamus. Origen. lib. 4. in
epist. ad Rom. cap. 4.

4 Tovro λέγει, OTe πατὴρ ἔσται πολλῶν γεννημάτων κακῶν, αἴτιος γενό-
μένος κολάσεων" τὰς δὲ ἀμοιβὰς τὰς θείας οὐκ ἄνθρωπος γεννᾷ, ἀλλὰ
θεὸς χαρίζεται. Οὐ γὰρ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ προς τὴν
μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. Didym. in Job, cap. 15. ver.
35. in Catena MS. D. Augustini Lindselli.

τ Rom. chap. 8. ver. 18.

§ Merces quidem ex dono nulla est, quia debetur ex opere: sed gratuitam
Deus omnibus ex fidei justificatione donavit. Hilar. in Matth. Can. 20.

* Unde mihi tantum meriti, cui indulgentia pro corona est? Ambros, in Ex-
hortat. ad Virgines.

554 AN ANSWER TO A CHALLENGE

St. Ambrose.. And again: “ Which" of us can subsist
without the mercy of God? What can we do worthy of
the heavenly rewards? Which of us doth so rise up in
this body, that he doth elevate his mind, in such sort as
he may continually adhere unto Christ? By what merit
of man is it granted, that this corruptible flesh should put
on incorruption, and this mortal should put on immorta-
lity? By what labours, or by what enduring of injuries
can we abate our sins? The sufferings of this time are
unworthy for the glory that is to come. ‘Therefore the
form of heavenly decrees doth proceed with men, not ac-
cording to our merits, but according to God’s mercy.”
St. Basil expounding those words of the Psalmist: “ Be-
hold” the eye of the Lord is upon them that fear him,
upon them that hope in his mercy,” saith that ‘* he doth
hope in his merey, who* not trusting in his own good
deeds, nor looking to be justified by works, hath the hope
of his salvation only in the mercies of God;” and in his
explication of those other words: ‘‘ Return’ unto thy rest
O my soul; for the Lord hath dealt bountifully with thee.”
‘* Everlasting’ rest,” saith he, “is laid up for them that
strive lawfully in this life, not to be rendered according to
the debt of works, but exhibited by the grace of the

ἃ Quis nostrum sine divina potest miseratione subsistere? Quid possumus
dignum premiis facere ccelestibus? Quis nostrum ita assurgit in hoc corpore,
ut animum suum elevet, quo jugiter adhereat Christo? Quo tandem hominum
merito defertur, ut hee corruptibilis caro induat corruptionem, et mortale hoc
induat. immortalitatem? Quibus laboribus, quibus injuriis. possumus nostra
levare peccata? Indigne sunt passiones hujus temporis ad superventuram glo-
riam. Non ergo secundum merita nostra, sed secundum misericordiam Dei,
ccelestium decretorum in homines forma procedit. Id. in Psal. 118. octonar. 20.
Vide eund. de bono mortis, cap. 11.

w Psal. 33. ver. 18.

x Ὁ μὴ πεποιθὼς ἐπὶ τοῖς ἑαυτοῦ ἀνδραγαθήμασι, μηδὲ προσδοκῶν ἐξ
ἔργων δικαιωθήσεσθαι, μόνην ἔχει τὴν ἐλπίδα τῆς σωτηρίας ἐπὶ τοὺς οἰκ-
τιρμοὺς τοῦ Θεοῦ. Basil. in Psal. 32.

ἡ Psal. 116. ver. 7.

z Πρόκειται yap ἀνάπαυσις αἰωνία τοῖς νομίμως τὸν ἐνταῦθα διαθλή-
σασι βίον, οὐ Kar’ ὀφείλημα τῶν ἔργων ἀποδεδομένη, ἀλλὰ κατὰ χάριν τοῦ
μεγαλοδώρου Θεοῦ τοῖς εἰς αὐτὸν ἠλπικόσι παρεχομένη. Id. in Psal. 114.
et apud Anton. Meliss. part. 2. serm. 93.

MADE BY. A JESUIT IN IRELAND. 355

bountiful God to them that trust in him.” “ If* we consi-
der our own merits, we must despair,” saith St. Hierome ;
and: ‘* When? the day of judgment or death shall come,
all hands will fail, because no work shall be found worthy
of the justice of God.” Macarius the Egyptian Eremit in
his fifteenth homily, writeth thus: ‘“ Touching® the gift
which Christians shall inherit, this a man may rightly say:
that if any one from the time wherein Adam was created
unto the very end of the world, did fight against Satan,
and undergo afflictions, he should do no great matter in
respect of the glory that he shall inherit, for he shall reign
together with Christ, world without end.” His thirty-
seventh homily is in the Paris edition of the works of
Marcus‘ the Eremit set out as the proceme of his book of
Paradise and the Spiritual law. There Macarius exhorteth
us, that ‘‘ believing® in Almighty God, we should. with a
simple heart, and void of scrupulosity come unto him who
bestoweth the communion of the Spirit according to faith,
and not according to the proportion of the works of faith.”
Where Johannes Picus, the Popish interpreter of Marcus,
giveth us warning in his margin, that ‘“ this clause is to
be understood of a lively faith :” but concealeth his own
faithlessness in corrupting of the text, by turning “ the
works of faith,” into “‘ the works of nature.” For ov διὰ
παρεικασμοῦ πίστεως ἔργων, is by his Latin translation

ἃ Si nostra consideremus merita, desperandum est. Hieron. lib. 17. in Esai.
cap. 64.

> Cum dies judicii vel dormitionis advenerit, omnes manus dissolventur, &c.
quia nullum opus dignum Dei justitia reperietur. Id. lib. 6. in Esai. cap. 18.

© πρὸς τὸ δόμα οὖν ὃ μέλλουσι κληρονομεῖν, τοῦτο ἄν τις ὀρθῶς εἴποι, εἰ
ἕκαστος ἀφ᾽ οὗ ἐκτίσθη ὁ ᾿Αδὰμ, ἕως τῆς συντελείας τοῦ κόσμου, ἐπολέμει
πρὸς τὸν Σατανᾶν, καὶ ὑπέμεινε τὰς θλίψεις, οὐδὲν μέγα ἐποίει πρὸς τὴν
δόξαν ἥν μέλλει κληρονομεῖν" συμβασιλεύσει γὰρ εἰς τοὺς ἀπεράντους
αἰῶνας μετὰ Χριστοῦ. Macar. hom. 15.

4 Marc. Eremit. edit. Paris. anno 1563. Nam in Micropresbytico proeemium
illud non habetur: quippe quod Macarii constet esse, non Marci.

© Τῷ παντοδυνάμῳ θεῷ πιστεύσαντβς, ἁπλῇ καὶ ἀπεριεργῳ καρδίᾳ
προσέλθωμεν τῷ διὰ πίστεως τὴν μετουσίαν τοῦ πνεύματος χαριζομένῳ,
καὶ οὐ διὰ παρεικασμοῦ πίστεως ἔργων, Macar, hom, 37,

556 AN ANSWER TO A CHALLENGE

(which is to be seen in Bibliotheca Patrum') as much to
say as, ‘‘ Non ex proportione operum nature.”

There is a treatise extant of the said Marcus, “ περὶ
τῶν οἰομένων ἐξ ἔργων δικαιοῦσθαι, touching those who
think to be justified by their works:”’ where he maketh
two sorts of men, that ‘“ miss® both of them the kingdom
of heaven;” the one, “ such as do not keep the command-
ments, and yet imagine that they believe aright:” the
other, ““ such as keeping the commandments, do expect
the kingdom as a wages due unto them.” For “ the"
Lord,” saith he, ‘ willing to shew that all the command-
ments are of duty to be performed, and that the adoption
of children is freely given to men by his blood, saith:
When you have done all things that are commanded
you, then say: We are unprofitable servants, and we have
done that which was our duty to do. Therefore the
kingdom of heaven is not the hire of works, but the grace
of the Lord prepared for his faithful servants.” This
sentence is repeated in the very self same words, by He-
sychius' in his book of Sentences written to Thalassius.
The like sayings also hath St. Chrysostom: ‘‘ No* man
sheweth such a conversation of life, that he may be worthy
of the kingdom; but this is wholly of the gift of God.
Therefore he saith: When ye have done all, say, We are

f Bibliothec. Patr. tom. 4. pag. 935. B. edit. Colon. et in ipsa Greco-Latina
editione, que prodiit Parisiis, ann. 1624. tom. 1. pag. 874.

& Τινὲς μὴ ποιοῦντες τὰς ἐντολὰς, πιστεύειν ὀρθῶς νομίζουσι" τινὲς δὲ
ποιοῦντες, ὡς μισθὸν ὀφειλόμενον, τὴν βασιλείαν ἐκδέχονται" ἀμφότεροι
δὲ τῆς βασιλείας ἀπεσφάλησαν. Marc. Eremit. de his qui putant ex operib.
justificari, cap. 17. et ex eo Anastasius Sinaita, vel Nicenus, quest. 1. pag. 16.
edit. Ingolstad.

h Ὁ Κύριος πᾶσαν ἐντολὴν ὀφειλομένην δεῖξαι θέλων, τὴν δὲ υἱοθεσίαν
ἰδίῳ αἵματι δεδωρημένην τοῖς ἀνθρώποις, φήσιν' bray πάντα ποιήσητε
προστεταγμένα ὑμῖν, τότε εἴπατε, δοῦλοι ἀρχεῖοι ἐσμὲν, καὶ ὃ ὠφείλομεν
ποιῆσαι, πεποιήκαμεν" διὰ τοῦτο οὐκ ἔστι μισθὸς ἔργων ἡ βασιλεία τῶν
οὐρανῶν, ἀλλὰ χάρις δεσπότου πιστοῖς δούλοις ἡτοιμασμένη. Id. ibid.
cap. 2.

i Hesych. Presb. ἴῃ ᾿Αντιῤῥητικοῖς, centur. 1. sect. 79.

κ Οὐδεὶς τοιαύτην ἐπιδείκνυται πολιτείαν, ὥστε βασιλείας ἀξιωθῆναι,
ἀλλὰ τῆς αὐτοῦ δωρεᾶς ἐστὶ τὸ TAY: διὰ τοῦτό φησιν, ὅταν πάντα ποιή-
σητε, λέγετε ὅτι ἀχρεῖοι δοῦλοι ἔσμεν" ἃ γὰρ ὠφείλομεν ποιῆσαι, πεποιή-
καμεν. Chrys. in epist. ad Coloss. hom, 2, op. tom. 11. pag. 336.

MADE BY A JESUIT IN IRELAND. 557

unprofitable servants: for what we ought to do we have
done. Although! we did die a thousand deaths, although
we did perform all virtuous actions, yet should we come
short by far of rendering any thing worthy of those ho-
nours which are conferred upon us by God. Although™
we should do innumerable good deeds, it is of God’s pity
and benignity that we are heard, although we should
come unto the very top of virtue, it is of mercy that we
are saved.” For ‘ although" we did innumerable” works
of mercy, yet would it be of ‘ the benignity of grace, that
for such small and mean matters should be given so great
a heaven anda kingdom, and such an honour; where-
unto? nothing we do can have equal correspondence.
Let? the merit of men be excellent, let him observe the
rights of nature, let him be obedient to the command-
ments of the laws; let him fulfil his faith, keep justice,
exercise virtues, condemn vice, repel sins, shew himself
an example for others to imitate: if he have performed
any thing, it is little; whatsoever he hath done is small :
for all merit is short. Number God’s benefit, if thou
canst, and then consider what thou dost merit. Weigh
thine own deeds with the heavenly benefits, ponder thine

' Kav yap μυριάκις ἀποθάνωμεν, κᾷἂν πᾶσαν ἀρετὴν ἐπιδειξώμεθα, ov-
δὲ τὴν ἀξίαν τὸ πολλοστὸν ἀποδεδώκαμεν τῶν εἰς ἡμᾶς ὑπηργμένων
παρὰ τοῦ Θεοῦ τιμῶν. Chrys. de compunctione, ad Stelechium, op. tom. 1.
pag. 148.

™ Kay yap μυρία κατορθώσωμεν, ἀπὸ οἰκτιρμῶν ἀκουόμεθα Kai φιλαν-
θρωπίας" Kav πρὸς αὐτὴν ἀνέλθωμεν τῆς ἀρετῆς THY κορυφὴν, ἀπὸ ἐλέους
σωζόμεθα. Id.in Psal. 4. ibidemque ex eo, Nicetas Serronius.

n Καὶν yap μυρία ὦσι πεποιηκότες, χάριτός ἐστιν ἡ φιλοτιμία, TO ἀντὶ
μικρῶν οὕτω καὶ εὐτελῶν οὐρανὸν τοσοῦτον καὶ βασιλείαν τηλικαύτην
αὐτοῖς δοθῆναι καὶ τιμὴν. Id. in Matth. hom. 79. op. tom. 7. pag. 761.

P Sit licet excellens hominum meritum; sit nature jura conservans, sit lezum
jussis obtemperans ; impleat fidem, justitiam teneat, virtutes exerceat, damnet
vitia, peccata repellat, semet exemplum imitantibus preebeat : si quid gesserit,
parum est; quicquid fecerit, minus: omne enim meritum breve est. Numera
beneficia, si potes; et tune considera quid mereris. Cum beneficiis ccelestibus
tua facta perpende, cum divinis muneribus actus proprios meditare: nee dignum
te judicabis eo quod fueris, si intelligas quid mereris. Serm. de primo homine
prelato omni creature ; tom, 1, oper. Chrysost, Lat.

558 AN ANSWER TO A CHALLENGE

own acts with the divine gifts: and thou wilt not judge
thyself worthy of that which thou art, if thou under-
standest what thou dost merit.” Whereunto we may add
the exhortation made by St. Antony to his monks in
Egypt: “ The life of man is most short, being measured
with the world to come: so that all our time is even no-
thing, in comparison of everlasting life. And every thing
in this world is sold for that which it is worth, and one
giveth equal in exchange of equal: but the promise of
everlasting life is bought for a very little matter. Where-
fore, my sons, let us not wax weary; nor think that we
stay long, or perform some great thing: for the sufferings
of this present time are not worthy to be compared with
the glory which shall be revealed in us. Neither when
we look upon the world, let us think that we have for-
saken any great matters. For all this earth is but a very
little thing, in comparison of the whole heaven. There-
fore although we had been lords of the whole earth, and
did forsake the whole earth, that would be nothing worthy
to be compared with the kingdom of heaven. For as if
one would neglect one piece of brass, that he might gain
a hundred pieces of gold: so he who is Lord of the whole
earth and forsaketh it, should but forego a little, and re-
ceive a hundred fold.”

Such another exhortation doth St. Augustine also make
unto his hearers: ‘ When" thou dost consider,” saith he,

4 Ὃλος ὁ THY ἀνθρώπων βίος βραχύτατός ἐστι, μετρούμενος πρὸς τοὺς
μέλλοντας αἰῶνας" ὥστε καὶ πάντα τὸν χρόνον ἡμῶν μηδὲν εἰναι πρὸς τὴν
«αἰώνιον ζωὴν, καὶ πᾶν μὲν πρᾶγμα ἐν τῷ κόσμῳ τοῦ ἀξίου πιπράσκε-
ται, καὶ ἴσον ἴσῳ τὶς ἀντικαταλλάσσει: ἡ δὲ ἐπαγγελία τῆς αἰωνίου ζωῆς,
ὀλίγου τινὸς ἀγοράζεται, Ke. ὥστε, τέκνα" μὴ ἐκκάμωμεν, μηδὲ νομίζωμεν
χρονίζειν, ἢ μέγα τὶ ποιεῖν: οὐ γὰρ ἄξιι τὰ παθήματα τοῦ νῦν καιροῦ
πρὸς τὴν μέλλουσαν ἀπὸκαλυφθῆναι εἰς ἡμᾶς δόξαν: μηδὲ εἰς τὸν κόσμον
βλέποντες νομίζωμεν μεγάλοις τισὶν ἀποτετάχθαι: καὶ γὰρ καὶ αὐτὴ
πάσα ἡ γῆ βραχυτάτη πρός ὅλον τὸν οὐρανον ἐστιν' εἰ τοίνυν καὶ πάσης
τῆς γῆς κύριοι ἐτυγχάνομεν, καὶ ἀπετασσόμεθα τῇ γῇ πάση, οὐδὲν ἄξιον
ἣν πάλιν πρὸς τὴν βασιλείαν τῶν οὐρανῶν" ὡς γὰρ εἴ τις καταφρονή-
σειε μιᾶς χαλκῆς δραγμῆς, ἵνα κερδήσῃ χρυσᾶς δραγμὰς ἑκατὸν ; οὕτως
ὁ πάσης τῆς γῆς κύριος ὧν καὶ ἀποτασσόμενος αὐτῇ, ὀλίγον ἀφίησι, καὶ
ἑκατονταπλασίονα λαμβάνει. Athanas. vit. Antonii, op. tom. 1. pag. 808.

" Cum attenderis quid sis accepturus; omnia tibi erunt vilia que pateris, nec

MADE BY A JESUIT IN IRELAND. 559

‘* what thou art to receive, all the things that thou suf-
ferest will be vile unto thee, neither wilt thou esteem them
worthy for which thou shouldst receive it. Thou wilt
wonder, that so much is given, for so small a labour. For
indeed, brethren, for everlasting rest everlasting labour
should be undergone: being to receive everlasting felicity,
thou oughtest to sustain everlasting sufferings. But if
thou shouldest sustain everlasting labour, when shouldest
thou come to everlasting felicity? So it cometh to pass,
that thy tribulation must of necessity be temporal; that it
being finished, thou mayst come to infinite felicity. But
yet, brethren, there might have been long tribulation for
eternal felicity; that, for example, because our felicity
shall have no end; our misery, and our labour, and our
tribulations should be of long continuance. For admit
they should continue a thousand year, weigh a thousand
years with eternity. Why dost thou weigh that which is
finite, be it never so great, with that which is infinite?
Ten thousand years, ten hundred thousand, if we should
say, and a thousand thousand, which have an end, cannot
be compared with eternity. ‘This then thou hast, that
God would have thy labour to be not only temporal, but
short also.” And therefore doth the same father every
where put us in mind, that God is become our debtor,
not by our deservings, but by his own gracious promise.
““ Man’,” saith he, ‘ is faithful, when he believeth God

digna zstimabis pro quibus illud accipias. Miraberis tantum dari pro tanto
labore. Nam utique fratres, pro zterna requie labor zternus subeundus erat.
fEternam felicitatem accepturus, «ternas passiones sustinere deberes. Sed si
zeternum sustineres laborem ; quando venires ad eternam felicitatem? Ita fit,
ut necessario temporalis sit tribulatio tua, qua finita venias ad felicitatem infi-
nitam. Sed plane, fratres, posset esse longa tribulatio pro eterna felicitate.
Verbi gratia, ut quoniam felicitas nostra finem non habebit; miseria nostra, et
labor noster, et tribulationes nostre diuturne essent. Nam etsi mille annorum
essent, appende mille annos contra zternitatem. Quid appendis cum infinito
quantumcunque finitum? decem millia annorum, decies centena millia, si di-
cendum est, et millia millium, que finem habent, cum zternitate comparari non
possunt. Hue accedit, quia non solum temporalem voluit laborem tuum Deus,
_ sed etiam brevem. Augustin. in Psal. 36. conc. 2.
» Fidelis homo est credens promittenti Deo; fidelis Deus est exhibens quod

560 AN ANSWER TO A CHALLENGE

promising: God is faithful, when he performeth that which
he hath promised unto man. Let us hold him a most
faithful debtor, because we have him a most merciful pro-
miser. For we have not done him any pleasure, or lent
any thing to him that we should hold him a debtor; see-
ing we have from himself whatsoever we do offer unto
him, and it is from him whatsoever good we are. Wet
have not given any thing therefore unto him, and yet we
hold him a debtor. Whence a debtor? because he is a
promiser. We say not unto God: Lord, pay that which
thou hast received, but, pay that which thou hast pro-
mised? Be* thou secure therefore. Hold him as a
debtor, because thou hast believed in him as a promiser.
God” is faithful, who hath made himself our debtor, not
by receiving any thing from us, but by promising so great
things to us. For to men hath he promised divinity, to those
that are mortal immortality, to sinners justification, to ob-
jects glorification. Whatsoever he promised, he promised to
them that were unworthy; that it might not be promised as
wages for works, but being grace, might according to the
name be graciously and freely given: because that even this
very thing, that one doth live justly (so far as a man can
live justly) is not a matter of man’s merit, but of the gift of
God.” Therefore, “ In* those things which we have

promisit homini. Teneamus fidelissimum debitorem, quia tenemus misericor-
dissimum promissorem. Neque enim aliquid ei commodavimus, aut mutuum
commendavimus, ut teneamus eum debitorem: cum ab illo habeamus quicquid
illi offerimus, et ex illo sit quicquid bonisumus. August. in Psal. 32. conc. 4.

τ Ergo non ei aliquid dedimus; et tenemus debitorem. Unde debitorem ?
Quia promissor est. Non dicimus Deo; Domine redde quod accepisti, sed
redde quod promisisti. Id. ibid. et in Psal. 83.

ἃ Securus ergo esto. Tene debitorem, quia credidisti in promissorem. Id.
in Psal. 83. circa finem.

w Fidelis Deus qui se nostrum debitorem fecit: non aliquid a nobis accipiendo,
sed tanta nobis promittendo, &c. Promisit enim hominibus divinitatem, morta-
libus immortalitatem, peccatoribus justificationem, abjectis glorificationem.
Quicquid promisit, indignis promisit; ut non quasi operibus merces promittere-
tur, sed gratia a nomine suo gratis daretur : quia et hoc ipsum quod juste vivit,
inquantum homo potest juste vivere, non meriti humani, sed beneficii est divini.
Id. in Psal. 109. circa init.

* In his que jam habemus, laudemus, Deum largitorem ; in his que nondum

MADE BY A JESUIT IN IRELAND. ὁδὶ

already, let us praise God as the giver: in those things
which as yet we have not, let us hold him our debtor.
For he is become our debtor, not by receiving any thing
from us, but by promising what it pleased him. For it is
one thing to say to a man, Thou art debtor to me, because
I have given to thee: and another thing to say, Thou art
debtor to me, because thou hast promised me. When
thou sayest, Thou art debtor to me, because I have given
to thee: a benefit hath proceeded from thee, though lent,
not given. But when thou sayest, Thou art debtor to me,
because thou hast promised me: thou gavest nothing to
him, and yet requirest of him. For the goodness of him
that hath promised, will give it,” &e.

** 'TheY salvation of men depends upon the sole mercy of
God :” saith Theodoret, ‘‘ for we do not obtain it as the
wages of our righteousness: but it is the gift of God's
goodness. ‘The? crowns do excel the fights, the rewards
are not to be compared with the labours: for the labour
is small, but great is the gain that is hoped for. And
therefore the apostle, called* those things that are looked
for, not wages, but glory ;” and” “ not® wages but grace.
For although a man should perform the greatest and most
absolute righteousness, things eternal do not answer tem-

habemus, teneamus debitorem. Debitor enim factus est, non aliquid a nobis
accipiendo, sed quod ei placuit promittendo. Aliter enim dicimus homini, De-
bes mihi quia dedi tibi: et aliter dicimus, Debes mihi quia promisisti mihi.
Quando dicis, Debes mihi quia dedi tibi; a te processit beneficium, sed mutua-
tum, non donatum. Quando autem dicis, Debes mihi quia promisisti mihi ;
ut nihil dedisti, et tamen exigis. Bonitas enim ejus qui promisit dabit, &c.
Augustin. serm. 158. op. tom. 5. pag. 761.

Υ Ἢ τῶν ἀνθρώπων σωτηρία μόνης ἥρτηται τῆς θείας φιλανθρωπίας.
οὔτε γὰρ μισθὸν δικαιοσύνης ταύτην καρπούμεθα, ἀλλὰ τῆς θείας ἐστὶν
ἀγαθότητος δῶρον. Theodoret. in Sophoni. cap. 3.

z Superant certamina corone, non comparantur cum laboribus remuneratio-
nes: labor enim parvus est, sed magnum lucrum speratur. Et propterea non
mercedem sed gloriam vocavit ea que expectantur. Id. in Roman. cap. 8.
ver. 18.

® Rom. chap. 8. ver. 18. > Ibid. chap. 6. ver. 23.

© Hic non dicit mercedem, sed gratiam. Etsi quis enim summam et absolu-
tam justitiam preestiterit : temporalibus laboribus eterna in equilibrio non re-
spondent. Id. in Roman, 6, ult,

VOL. III. 00

562 AN ANSWER TO A CHALLENGE

poral labours in equal poise.” The same for this point
is taught by St. Cyril of Alexandria: that the* crown
which we are to receive, doth ‘‘ much surpass the
pains” which we take for it. And the author of the
book Of the calling of the Gentiles, attributed unto
Prosper, observeth out of the parable*, that God be-
stoweth eternal life on those that are called at the
end of their days, as well as upon them that had la-
boured longer; “‘ not‘ as paying a price to their la-
bour, but pouring out the riches of his goodness upon
them whom he had chosen without works; that even they
also who have sweat with much labour, and have received
no more than the last, might understand, that they did
receive a gift of grace, and not a due wages for their
works.”
This was the doctrine taught in the Church for the first
five hundred years after Christ, which we find maintained
also in the next five hundred: ‘ If the King of heaven
should regard my merit,” saith Ennodius, bishop of Pavia,
‘either I should get little good, or great punishments ;
and judging of myself rightly, whither I could not come
by merits, I would not tend in desire. But thanks be to
him, who, that we may not be extolled, doth so cut off
our offences, that he bringeth our hope unto better
things.” Our glorification, saith Fulgentius, “ is" not

4 “Πολὺ τοῦ στεφάνου τοὺς πόνους ὑπερανίσχοντος. Cyril. Alexandrin.
homil. Paschal. 4.

€ Matth. chap. 20. ver. 9.

f Non labori pretium solvens, sed divitias bonitatis suz in eos, quos sine ope-
ribus elegit, effundens : ut etiam hi qui in multo labore sudarunt, nec amplius
quam novissimi acceperunt, intelligant donum se gratiz, non operum accepisse
mercedem. Prosp. de vocat. Gent. lib. 1. cap. 17.

&€ Meritum meum regnator ceelestis si attenderet, aut exigua bona adipiscerer,
aut magna supplicia; et mei idoneus estimator, quo meritis pervenire non poteram,
voto non tenderem. Sed gratias illi, qui delicta nostra sic ne extollamur resecat,
ut spem ad leetiora (al. latiora) perducat. Ennod. Ticinens. lib. 2. epist. 10. ad
Faust.

h Gratia autem etiam ipsa ideo non injuste dicitur, quia non solum donis suis
Deus dona sua reddit : sed quia tantum etiam ibi gratia divine retributionis ex-
uberat, ut incomparabiliter atque ineffabiliter omne meritum, quamvis bonz
et ex Deo datz, humane voluntatis atque operationis excedat. Fulgent. ad Mo-
nimum, lib. 1. cap. 10.

MADE BY A JESUIT IN IRELAND. 566

unjustly called grace: not only because God doth bestow
his own gifts upon his own gifts; but also because the
grace of God’s reward doth so much there abound, as that
it exceedeth incomparably and unspeakably all the merit
of the will and work of man, though good, and given from
God.” For ‘although! we did sweat,” saith he, who
beareth the name of Eusebius Emissenus, or Gallicanus,
“with all the labours of our soul and body, although we
were exercised with all the strength of obedience: yet shall
not we be able to recompence and offer any thing worthy
in merit for the heavenly good things. The offices of this
present life cannot be compared with the joys of the life
eternal. Although our members be wearied with watch-
ings; although our faces wax pale with fastings, yet the
sufferings of this time will not be worthy to be compared
with the future glory which shall be revealed in us. Let
us knock therefore, dearly beloved, as much as we can,
because we cannot as much as we ought: the future bliss
may be acquired, but estimated it cannot be.”

** Albeit* thou hadst good deeds equal in number to the
stars,” saith Agapetus the deacon, to the emperor Justi-
nian, ‘‘ yet shalt thou never go beyond the goodness of
God. For whatsoever any man shall bring unto God, he
doth but offer unto him his own things, out of his own
store; and as one cannot outstrip his own shadow in the
sun, which prevented him always, although he make never
so much speed: so neither can men by their good doings

1 Totis licet et anime et corporis laboribus desudemus, totis licet obedientia
viribus exerceamur: nihil tamen condignum merito pro ccelestibus bonis com-
pensare et offerre valebimus. Non valent vitz prewsentis obsequia eternz vite
gaudiis comparari. Lassescant licet membra vigiliis ; pallescant licet ora jejuniis :
non erunt tamen condigne passiones hujus temporis ad futuram gloriam, que re-
velabitur in nobis. Pulsemus ergo, charissimi, in quantum possumus ; quia non
possumus quantum debemus: futura beatitudo acquiri potest, «stimari non
potest. Euseb. Emiss. vel Gallican. ad Monachos, serm, 3.

k Ἰσάριθμα τοῖς ἄστροις ἂν κτήση κατορθώματα, οὐδέποτε νικήσεις τὴν
τοῦ Θεοῦ ἀγαθότητα: boa γὰρ ἄν τις προσενέγκῃ Θεῷ, ἐκ τῶν αὐτοῦ τὰ
αὐτοῦ προσφέρει αὐτῷ" καὶ ὡς οὐκ ἔστιν ὑπερβῆναι τὴν ἰδίαν ἐν τῷ ἡλίῳ
σκιὰν, προλαμβάνουσαν ἀεὶ καὶ τὸν λίαν ἐπειχόμενον, οὕτως οὐδὲ τὴν
ἀνηπέρβλητον τοῦ Θεοῦ χρηστότητα ταῖς εὐποιΐαις ὑπερβήσονται ἄνθρω-
ποι. Agapet. Diacon. Parenes, ad Justinian. sect. 43,

002

ns as απ TE A CRELAENSE

ausiyp che unmuchehis bounty of Gad” “ AIP the nek
jemnsmess afm,” saith Grecory, “ἘΞ comicied to be un-
wuitennsness, # & be sicily jaded, Ik neadeth there-
Gee peeve: ade mteeosmess, thet thet which beme
sift mucin Geil ew She mere par of the Jmdce might sand
fe eon’. Let im Geretere απ: Althoos? I bod any
Siginenns Gtime ἢ would met answer, bot I would make
ncn ip my jodee> as Zo he sheold more plamlly
quntsss, ami sey Altes ἢ id crow up un the work of
weeiion”™ § Bot poo wil sey; “ΕΠ ae: bss of the sams
fe meer and & ot otemed by mewts. how shell thet
Smt winch & women. Amd chon Shek render emo every
ae ecco: op bs works’ EF be rendered accord
ap works. ew Shell τ be eccoumed mercy? bot GE oe
wemiit Gor de works Gemseies. For whence is sad,
Accomm ap works. Ge guelity mel of the work & mm
Reset. ta wes works epper coed, ns reward may
ἂν ime war Goi and by Goi. we kéboor con be equalled,
Wh Ge cers winch dell be revered as” ~ By the

5. Ih au e Gooe - : eee e, eiie See er,
2p: Pee ee yer eit ie; ge sie ἀἴεε-
TEE Nee 552 ie ue eee ee ee De ee: Go scan
a A TR ae ee st ee Gatien fei. Ἔς-
τ τὶ eet Ge. Gee Ἔχυε, τιῖ es ie eee, Ζεῦ we es -Ξ
Sth Stiesnsia ordcee Gee Wiersl op Jon i & cop 14

> Sie, dap. 2 τες. 3.

* Soot « ile eee ieee etoile σας, Se ees eg -
eS wt eee ee Ec oe eis ie eo epee oe? oe
ui Byers ie. = diet popes ope eee ei ἄπ ey cm gue
= Sees Geter, ee ee dies lig; αἰ cos appre
Tene eee, Se at el ore | ee ee ie oe gee coe
Den = ie Ἴσεε or miles woe aque ar, ile oye cee: pee

566 AN ANSWER TO A CHALLENGE

Nicenus, “‘ to do good works, but to account one’s self
unclean and unworthy of God’s favour, thinking to be
saved by his goodness alone. For whatsoever good things
we do, we answer not God for the very air alone which we
do breath. And when we have offered unto him all the
things that we have, he doth not owe us any reward; for
all things are his: and none receiving the things that are
his own, is bound to give a reward unto them that bring
the same unto him.” In the book set out by the authority
of Charles the Great against images; “ thet ark of the
covenant is said to signify our Lord and Saviour, in whom
alone we have the covenant of peace with the Father.
Over which the propitiatory is said to be placed: because
above the commandments either of the Law, or of the
Gospel, which are founded in him, the mercy of the said
Mediator taketh place; by which, not by the works of
the Law which we have done, neither willing, nor run-
ning, but by his having mercy upon us, we are saved.”
So Ambrosius Ansbertus, expounding that place,
* Let" us be glad and rejoice, and give glory to him;
for the marriage of the Lamb is come, and his wife
hath made herself ready.” In this‘, saith he, “ do we
give glory to him, when we do confess, that by no pre-
cedent merits of our good deeds, but by his mercy only,
we have attained unto so great a dignity.” And Rabanus
in his commentaries upon the Lamentations of Jeremy :
“Ὁ Lest' they should say: Our fathers were accepted for
their merit, and therefore they obtained such great things

4 Arca foederis secundum quosdam Dominum et Salvatorem nostrum, in quo
solo foedus pacis apud patrem habemus, designat, &c. Cui propitiatorium su-
perponitur, quia scilicet legalibus sive evangelicis preeceptis, que in eo fundata
sunt, supereminet misericordia ejusdem mediatoris ; per quam non ex operibus
legis que fecimus nos, neque volentes, neque currentes, sed ejus miseratione
salvamur. Opus Carolin. de imaginib. lib. 1, cap. 15.

τ Revel. chap. 19. ver. 7.

5. In eo autem damus illi gloriam, quo nullis precedentibus bonorum actuum
meritis, sed sola nos ejus misericordia, ad tantam dcignitatem pervenisse fatea-
mur. Ambros. Ansbert. lib. 8. in Apocalyps. cap. 19.

t Ne dicerent : Patres nostri suo merito placuerunt, ideo tanta sunt a Domino
consecuti: intulit non meritis datum, sed quia ita sit Deo placitum, cujus est
gratuitum omne quod prestat. Raban. in Jerem. lib. 18. cap. 2.

MADE BY A JESUIT IN IRELAND. 567

at the hands of the Lord: he adjoineth, that this was not
given to their merits, but because it so pleased God,
whose free gift is whatsoever he bestoweth.” Haymo,
writing upon those words, “ For" thy servant David’s
sake refuse not the face of thine anointed,” saith that,
‘“‘ For’ thy servant David’s sake,” is as much to say
as: ‘For the merit of Christ himself :” and from
thence collecteth this doctrine: ‘that none ought to pre-
sume of his own merits, but expect all his salvation from
the merits of Christ.” So in another place: ‘‘ When” we
perform our repentance,” “saith he, ‘ let us know that we
can give nothing that is worthy for the appeasing of God ;
but that only in the blood of that immaculate and singular
Lamb we can be saved.” And again, “ Eternal* life is
rendered to none by debt, but given by free mercy.” “ It’
is of necessity that believers should be saved only by the
faith of Christ :” saith Smaragdus the abbot. ‘ By? grace,
not by merits, are we saved of God:” saith the author of
the commentaries upon St. Mark, falsely attributed to
St. Hierome.

That this doctrine was by God’s great mercy preserved
in the church the next five hundred years also, as well as
in those middle times, appeareth most evidently by those
instructions and consolations, which were prescribed to
be used unto such as were ready to depart out of this life.
This* form of preparing men for their death, was com-

" Psalm 132. ver. 10.

Y Propter David servum tuum, id est, propter merituin ipsius Christi, et hic
datur plane intelligi, nullum de meritis suis debere praesumere ; sed omnem sal-
vationem ex Christi meritis expectare. Haymo in Psal. 131.

w Sed et nos agentes poenitentiam, sciamus nihil nos dignum dare posse ad
placandum Deum; sed solummodo in sanguine immaculati et singularis Agni
nos posse salvari. Id. in Michez, cap. 6.

* Vita zterna nulli per debitum redditur; sed per gratuitam misericordiam
datur. Id. homil. in Dominic. Septuagesime.

¥ Necesse est sola fide Christi salvari credentes. Smaragd. in Galat. cap. 3.

« Gratia, non meritis, salvati sumusa Deo. Commentar. in Mare. cap. 14.
inter Ψευδεπίγραφα Hieronym.

@ Formula illa infirmos jam animam agentes interrogandi, in bibliothecis pas-
sim obvia; qu et separatim Anselmo Cantuariensi inscribitur, et operi epistola-
rum inserta reperitur. Georg. Cassand. in appendic. ad opusc. Jo. Roffens. de
fiducia et misericordia Dei.

568 AN ANSWER TO A CHALLENGE

monly to be had in all libraries, and particularly was
found inserted among the epistles of Anselm arch-
bishop of Canterbury; who was commonly accounted
to be the author of it. The substance thereof may
be seen (for the copies vary, some being shorter, and some
larger than others) in a tractate written by a Cister-
cian monk, of the Art of dying well (which I have in
written hand and have seen also printed in the year
MCCCCLXXXVII. and MDIV.) in the book called,
Hortulus anime, in Cassander’s appendix to the book of
John Fisher, bishop of Rochester, De fiducia et mise-
ricordia Dei*?; Caspar Ulenbergius his Motives*; in the
Roman Sacerdotal’, in the book entitled, Sacra institutio
baptizandi juxta ritum sancte Romane Ecclesiz, ex de-
creto concilii Tridentini restituta, &c. printed at Paris, in
the year MDLXXV. and in a like book entitled Ordo
baptizandi, cum modo visitandi, printed at Venice the
same year; out of which the Spanish inquisitors, as well
in their new, as in their old expurgatory index, the one
set out by cardinal Quiroga in the year MDLXXXIV.
the other by the cardinal of Sandoval and Roxas, in the
year MDCXII. command these interrogatories to be
blotted out. ‘ Dost® thou believe to come to glory, not
by thine own merits, but by the virtue and merit of the
passion of our Lord Jesus Christ?” and, ‘ Dost thou
believe that our Lord Jesus Christ did die for our salva-
tion: and that none can be saved by his own merits, or
by any other means, but by the merit of his passion?”
whereby we may observe how late it is since our Roman-
ists, in this main and most substantial point, which is the
very foundation of all our comfort, have most shamefully
departed from the faith of their forefathers.

Edit. Colon. ann. 1556.

4 Caus. 14. pag. 462, 463. edit. Colon. ann, 1589.

» Part. 1. tract. 5. cap. 13. fol. 116. edit. Venet. ann. 1585.

SaceRDos. Credis non propriis meritis, sed passionis Domini nostri Jesu
Christi virtute et merito, ad gloriam pervenire ? Respondeat infirmus: Credo.
SACERDOS. Credis, quod Dominus noster Jesus Christus pro nostra salute mor-
tuus sit: et quod ex propriis meritis, vel alio modo nullus possit salvari, nisi in
merito passionis ejus ? Respondeat infirmus: Credo. Ordo baptizandi, et visi-

MADE BY A JESUIT IN IRELAND. 569

In other copies of this same instruction, which are fol-
lowed by Cassander, Ulenbergius, and cardinal Hosius
himself, the’ last question propounded to the sick man is
this: ‘* Dost thou believe that thou canst not be saved,
but by the death of Christ?” Whereunto when he hath
made answer affirmatively, he is presently directed to make
use thereof, in this manner: ‘‘ Go to, therefore, as long
as thy soul remaineth in thee, place thy whole confidence
in this death only; have confidence in no other thing:
commit thyself wholly to this death, with this alone cover
thyself wholly, intermingle thyself wholly in this death,
fasten thyself wholly; wrap thy whole self in this death.
And if the Lord God will judge thee, say: Lord, I oppose
the death of our Lord Jesus Christ betwixt me and thy
judgment: no otherwise do I contend with thee. And if
he say unto thee, that thou art a sinner, say: Lord, I put
the death of the Lord Jesus Christ betwixt thee and my
sins. If he say unto thee, that thou hast deserved dam-
nation, say: Lord, I set the death of our Lord Jesus
Christ betwixt me and my bad merits; and I offer his
merit instead of the merit which I ought to have, but yet
have not. If he say, that he is angry with thee, say: Lord,
I interpose the death of our Lord Jesus Christ betwixt me
and thine anger.”

tandi, edit. Venet. ann. 1575. fol. 34. et institut. baptizandi, edit. Paris. ann.
1575. fol. 35. a. et sacerdotal. Rom. edit. Venet. ann. 1585. fol. 116. b.

4 Sed et Anselmus archiepiscopus Cantuariensis interrogationes quasdam pre-
scripsisse dicitur infirmis in extremis constitutis: inter quas extrema est. Credis
te non posse nisi per mortem Christi salvari? Respondet infirmus: Etiam.
Tum illi dicitur : Age ergo, dum superest in te anima, in hac sola morte fidu-
ciam tuam constitue ; in nulla alia re fiduciam habe: huic morti te totum com-
mitte, hac sola te totum contege, totum immisce te in hac morte, totum confige ;
in hac morte te totum involve. Et si Dominus Deus voluerit te judicare, dic:
Domine, mortem Domini nostri Jesu Christi objicio inter me et tuum judicium :
aliter tecum non contendo. Et si tibi dixerit, quia peccator es, dic: Domine,
mortem Domini Jesu Christi pono inter te et peccata mea. Si dixerit tibi, quod
meruisti damnationem, dic: Domine, mortem Domini nostri Jesu Christi obtendo
inter me, et mala merita mea; ipsiusque meritum offero pro merito, quod ego
debuissem habere nec habeo. Si dixerit, quod tibi est iratus, dic : Domine,
mortem Domini nostri Jesu Christi oppono inter me et iram tuam, Hosius in
confessione Petricoviens, cap. 78,

570 AN ANSWER TO A CHALLENGE

Add hereunto the following sentences of the doctors of
these later ages: ‘‘ We® cannot suffer or bring in any
thing worthy of the reward that shall be:” saith Oecume-
nius. So Petrus Blesensis, archdeacon of Bath: “ Nof
trouble can be endured in this vital death, which is able
equally to answer the joys of heaven;” and Anselm, arch-
bishop of Canterbury, more fully before him: “ If* a man
should serve God a thousand years, and that most fer-
vently ; he should not deserve of condignity to be
half a day in the kingdom of heaven.” Radulphus
Ardens, expounding those words of the parable,
** Didst™ not thou agree with me for a penny? Leti
no man out of these words,” saith he, ‘ think that
God is, as it were, tied by agreement to pay that which
he hath promised. For as God is free to promise, so is
he free to pay, especially seeing as well merits as rewards
are his grace. For God doth crown nothing else in us
but his own grace: who if he would deal strictly with us,
no man living should be justified in his sight. Whereupon
the apostle, who laboured more than all, saith: I reckon
that the sufferings of this time are not worthy to be com-
pared with the glory which shall be revealed in us. There-
fore this agreement is nothing else, but God’s voluntary
promise.” And ‘‘ do* not wonder,” saith he, in another

Nihil moleste potest sustineri in hac morte vitali, quod ceelestibus gaudiis
ex zequo respondere sufficiat. Petr. Blesens. in Job, cap. ult.

£ Si homo mille annis serviret Deo, etiam ferventissime ; non meretur ex
condigno, dimidiam diem esse in regno ccelorum. Anselm. in lib. de mensura-
tione crucis.

h Matth. chap. 20. ver. 13.

i Nemo, fratres, ex his verbis putet Deum quasi ex conventione astrictum
esse ad reddendum promissum. Sicut enim Deus est libet ad promittendum,
ita est liber ad reddendum: presertim cum tam merita quam premia sint gra-
tia sua. Nihil enim aliud quam gratiam suam coronat in nobis Deus: qui si vel-
let in nobis agere districte, non justificaretur in conspectu ejus omnis vivens.
Unde apostolus qui plus omnibus laboravit, dicit: Existimo quod non sunt con-
dignz passiones hujus temporis ad futuram gloriamque revelabitur in nobis.
Ergo hec conyentio nihil aliud est, quam voluntaria Dei promissio. Rad. Ardens,

Dominic. in septuagesima, homil. 2.
k Ne miremini, fratres, si merita justorum gratias voco: teste enim apostolo,

MADE BY A JESUIT IN IRELAND. 571

sermon, “ if I call the merits of the just graces. For as
the apostle witnesseth, we have nothing which we have
not received from God, and that freely. But because by
one grace we come unto another: they are called merits,
but improperly. For as Augustine witnesseth: God
crowneth only his own grace in us.” So Rupertus Tui-
tiensis:, ‘‘ The* greatness or the eternity of the heavenly
glory, is not a matter of merit, but of grace.” The same
doth Bernardus Morlanensis! express in these rhythmical
verses of his:

Urbs Sion inclyta, patria™ condita littore tuto ;

Te peto, te colo, te flagro, te volo, canto, saluto.
Nec meritis peto, nam meritis meto morte perire :
Nec reticens tego, quod meritis ego filius ire.
Vita quidem mea, vita nimis rea, mortua vita:
Quippe reatibus exitialibus obruta, trita.

Spe tamen ambulo, premia postulo speque fideque,
Illa perennia postulo preemia nocte dieque.

But Bernard of Clarzvalle above others delivereth this
doctrine most sweetly: ‘ It" is necessary,” saith he, ‘ that
first of all thou shouldst believe, that thou canst not have
remission of sins, but by the mercy of God : then, that thou
canst not at all have any whit of a good work, unless he
likewise give it thee: lastly, that by no works thou canst
merit eternal life, unless that also be freely given unto
thee. Otherwise, if we will properly name those which

nihil habemus quod non a Deo et gratis accepimus. Sed quoniam per unam
gratiam pervenimus ad aliam, merita dicuntur et improprie. Teste enim Au-
gustino, solam gratiam suam coronat in nobis Deus. Rad. Ardens, Dominic. 18.
post Trinitat. homil. 1.

1 Res est non meriti, sed gratia magnitudo vel eternitas ceelestis gloria. Ru-
pert. Tuit. in Johan. lib. 1. cap. 1.

m Bernard. Cluniacens. de contemptu mundi, lib. 1.

» Al. turris et edita.

© Necesse est primo omnium credere, quod remissionem peccatorum habere
non possis, nisi per indulgentiam Dei : deinde quod nihil prorsus habere queas
operis boni, nisi et hoc dederit ipse : postremo quod sternam vitam nullis po-
tes operibus promereri, nisi gratis detur et illa. Bernard. serm. 1. in annun-
tiat. B. Maria.

P Alioquin si proprie appellentur ea que dicimus nostra merita ; spei quedam

Dae AN ANSWER TO A CHALLENGE

we call our merits: they be certain seminaries of hope, in-
citements of love, signs of secret predestination, fore-
tokens of future happiness, the way to the kingdom, not
the cause of reigning. Dangerous? is the dwelling of
them that trust in their merits : dangerous, because ruin-
ous. For‘ this is the whole merit of man,if he put all his
trust in him who saveth the whole man. Therefore’ my
merit is the mercy of the Lord. I am not poor in merit,
so long as he is not poor in mercy: and if the mercies of
the Lord be many, my merits also are many.” With
which that passage of the Manual, falsely fathered upon
St. Augustine, doth accord so justly, that the one ap-
peareth to be plainly borrowed from the other. “ All’ my
hope is in the death of my Lord. His death is my merit,
my refuge, my salvation, life and resurrection. My merit
is the mercy of the Lord. I am not poor in merit, so long
as the Lord of mercies shall not fail: and as long as his
mercies are much, much am I in merits.”

Neither are the testimonies of the schoolmen wanting
in this cause. For where God' is affirmed to ‘ give the

sunt seminaria, charitatis incentiva, occulte predestinationis indicia, future feli-
citatis preesagia, via regni, non causa regnandi. Bernard. in fine libri de grat.
et lib. arbitr.

P Periculosa habitatio eorum qui in meritis suis sperant; periculosa, quia rui-
nosa. Id. in Psal. Qui habitat. serm. 1.

4 Hoc enim totum hominis meritum, si totam spem suam ponat in eo qui to-
tum hominem salvum facit. Ibid. ser. 15.

τ Meum proinde meritum, miseratio Domini. Non plane sum meriti inops,
quandiu ille miserationum non fuerit. Quod si misericordiz Domini multe,
multis nihilo minus ego in meritissum. Id. in Cant. serm. 61.

5. Tota spes mea est in morte Domini mei. Mors ejus meritum meum, refu-
gium meum, salus, vita et resurrectio mea. Meritum meum miseratio Domini.
Non sum meriti inops, quamdiu ille miserationum Dominus non defuerit: et
misericordiz Domini multe, multus ego sum in meritis. Manual. cap. 22.
tom. app. 6. operum Augustini.

t Nota quod cum dicitur, Deus pro bonis meritis dabit vitam zternam ; pro,
primo notat signum, vel viam, vel occasionem aliquam: sed si dicatur, propter
bona merita dabit vitam zternam ; propter, notat causam efficientem. Ideo non
yecipitur a quibusdam: sed hance recipiunt, pro bonis meritis, et consimiles
earum ; assignantes differentiam inter pro, et propter. Georg. Cassand. epist.
19. ad Jo. Molinzum oper. pag. 1109. ex libro MS. vetusti cujusdam scholi-
asticl.

MADE BY A JESUIT IN IRELAND. STS

kingdom of heaven for good merits” or good works: some
made here a difference betwixt pro bonis meritis and prop-
ter bona merita. The former, they said, did note a sign,
or a way, or some occasion: and in that sense they ad-
mitted the proposition. But according to the latter ex-
pression, they would not receive it ; because propter did
note an efficient cause. And yet for the salving of that
also, the cardinal of Cambray, Petrus de Alliaco deliver-
eth us this distinction: ‘ This" word propter is sometimes
taken by way of consequence ; and then it noteth the or-
der of the following of one thing upon another: as when
it is said, The reward is given for the merit. For nothing
else is signified thereby, but that the reward is given after
the merit, and not but after the merit. Sometimes again
it is taken causally.” And ‘‘ forasmuch” as a cause also
is accounted that, upon the being whereof another thing
doth follow: a thing may be said to be a cause two man-
ner of ways. One way properly; when upon the presence
of the being of the one, by the virtue thereof and out of
the nature of the thing there followeth the being of the
other: and thus is fire the cause of heat. Another way
improperly ; when upon the presence of the being of the
one there followeth the being of the other, yet not by the
virtue thereof nor out of the nature of the thing, but only
out of the will of another: and so a meritorious act is said
to be a cause in respect of the reward ; as causa sine qua

" Hee dictio propter quandoque capitur consecutive ; et tunc denotat ordinem
consecutionis unius rei ad aliam: ut cum dicitur : Premium datur propter meri-
tum. Nihil enim aliud significatur, nisi quod post meritum datur premium, et
non nisi post meritum : sicut alias patebit in materia de merito. Quandoque
vero capitur causaliter. Pet. Cameracens. in 1, sent. dist. 1. quest. 2, DD.

W Quia enim causa est illud ad cujus esse sequitur aliud; dupliciter potest ali-
quid dici causa. Uno modo proprie ; quando ad preesentiam esse unius, virtute
ejus et ex natura rei sequitur esse alterius: et sic ignis est causa caloris. Alio
modo improprie; quando ad presentiam esse unius sequitur esse alterius, non
tamen virtute ejus nec ex natura rei, sed ex sola voluntate alterius: et sic actus
meritorius dicitur causa respectu premii. Sic etiam causa sine qua non dicitur
causa. Ex quo sequitur, quod causa sine qua non, non debet absolute et
simpliciter dici causa ; quia proprie non est causa, Id. in 4, sentent, quest. 1,
artic, 1, Ὁ.

574 AN ANSWER TO A CHALLENGE

non also is said to be a cause, though it be none pro-
perly.”

Among those famous clerks that lived in the family of
Richard Angervill bishop of Durham in the days of Ed-
ward the third; Thomas Bradwardin who was afterwards
archbishop of Canterbury, Richard Fitzraufe afterward
archbishop of Armagh, and Robert Holcot the Domini-
can, were of special note. The first of these, in his de-
fence of the cause of God against the Pelagians of his
time, disputeth this point at large: shewing, that* merit
is not the cause of everlasting reward; and that when the
scriptures and doctors do affirm, that God will reward
the good for their good merits (or works) propter did not
signify the cause properly, but improperly, either the
cause of knowing it, or the order, or the disposition of the
subject thereunto. Richard of Armagh (whom my coun-
trymen commonly do call St. Richard of Dundalk, be-
cause he was there born and buried) intimateth this to be
his mind; that the reward is here rendered, “ ποῦ for
the condignity of the work, but for the promise and so for
the justice of the rewarder:” as heretofore we have
heard out of Bernard. Holcot, though in words he main-
tain the merit of condignity ; yet he confesseth with the
master of the sentences, that God is hereby made our
debtor, ex natura sui promissi, non ex natura nostri com-
missi, out of the nature of his own promise, not out of the
nature of our doing: and that our works have this value
in them, not naturally, as if there were so great goodness
in the nature or substance of the merit that everlasting
life should be due unto it, but legally, in regard of God’s
ordinance and appointment, even ‘“‘as’ a little piece of cop-

x Ts in laudatissima illa summa contra Pelagianos copiose et erudite disputat,
meritum non esse causam externi premii: cumque scriptura et doctores confir-
ment, Deum premiaturum bonos propter merita sua bona ; propter, non signi-
ficare causam proprie, sed improprie, vel causam cognoscendi, vel crdinem, vel
denique dispositionem subjecti. Georg. Cassand. epist. 19. ut supra. Vid. ip-
sum Bradwardini opus, edit, Lond. ann. 1618. a pag. 350. ad 353.

yY Non propter condignitatem operis, sed propter promissionem et sic propter
justitiam premiantis. Armachan. in quest. Armenorum, lib. 12. cap. 21.

* Sicnt parva pecunia cupri, ex natura sua sive naturali vigore, non valet tan-

MADE BY A JESUIT IN IRELAND. 515

per of its own nature or natural value, is not worth so much
as a loaf of bread ; but by the institution of the prince is
worth so much.” And in this manner ‘ we* may say,”
saith he, ‘that our works are worthy of life everlasting
by grace, and not by the substance of the act. For God
hath ordained, that he that worketh well in grace should
have life everlasting: and therefore by the law and grace
of Christ our prince we merit condignly everlasting life.”
Whereby we may see, how rightly it hath been observed
by Vasquez; that? divers of those whom he accounteth
Catholics, do differ from us only in words, but agree
in deed. Of which number he nameth Willielmus
Parisiensis’, Scotus’, Ockam*, Gregorius Ariminensis‘,
Gabriel Biel’, with his supplement, the Canons οἵ
Culleyn in their Antididagma‘, and Enchiridion*, Jo-
hannes Bunderius', Alphonsus de Castro™, and Andreas

tum, sicut unus panis; sed ex institutione principis tantum valet. Rob. Holcot.
in lib. sapient. cap. 3. lect. 36.

ἃ Possumus dicere, quod opera nostra sunt condigna vite eterne ex gratia,
non ex substantia actus. Statuit enim Deus quod bene operans in gratia habe-
bit vitam zternam. Et ergo per legem et gratiam Principis nostri Christi me-
remur de condigno yitam «xternam. Ibid.

> Contingere enim potest, ut si veram causam et rationem meriti non assigne-
mus; verbis solum ab hzreticis dissidentes reipsa cum eis conveniamus, atque in
eorum sententiam, velimus nolimus, consentire cogamur: quod sane aliquibus
catholicis in hac controversia accidisse, non obscure inferius patebit. Gabr.
Vasquez, in primam 2e. quest. 114. disput. 214. cap. 1.

4 Scotus in 1. sent. dist. 17. quest. 3. sect. Hic potest dici. Id. in 4. distinct.
49. quest. 6. Loquendo de stricta justitia, Deus nulli nostrum propter quecun-
que merita est debitor perfectionis reddendz, tam intense ; propter immoderatum
excessum illius perfectionis ultra illa merita.

€ Guilielm. Ockam, in 1. sent. distinct. 17. queest, 2. sect. Ideo dico aliter.

f Gregor. in 1. sent. distinct. 17. quest. 1. artic. 2. in confirmationibus se-
cundz conclusionis, et solutione quarti argumenti contra eandem.

& Gabriel. in 1. sent. dist. 17. quest. 3. artic. 3. dub. 2. et in 2. dist. 27.
quest. 3. artic. 3. dub. 2.

h Supplement. Gabriel. in 4. dist. 49. qu. 4. artic. 2. conclus. 3.

i Antididagm. Coloniens. cap. 12. de premio et retribut. bonorum operum.

kK Enchirid. addit. concilio Coloniensi, tit. de Justific. sect. Et ut semel hune
articulum.

! Jo. Bunder. compend. concertationis, tit. 6. artic. 5.

m Alphons. contr. heres. lib. 10. tit. meritum; et lib, 7. tit. Gratia,

576 AN ANSWER TO A CHALLENGE

Vega" who was present at the handling of these matters
in the last Tridentine council.

All these and sundry others beside them, hold that the
dignity of the good works done by God’s children doth
not proceed from the value of the works themselves but
only from the gracious promise and acceptation of God.
Yea Gregorius Ariminensis, that° most able and careful
defender of St. Augustine (as Vega stileth him) conclu-
deth peremptorily, ‘that? no act of man, though issuing
from never so great charity, meriteth of condignity from
God, either eternal life, or yet any other reward whether
eternal or temporal.” ‘he same conclusion is by Durand
the most resolute doctor (as Gerson’ termeth him) thus
confirmed: ‘‘’That™ which is conferred rather out of the
liberality of the giver than out of the due of the work,
doth not fall within the compass of the merit of con-
dignity, strictly and properly taken. But whatsoever
we receive of God, whether it be grace or whether
it be glory, whether temporal or spiritual good, what-
soever good work we have before done for it, yet
we receive the same rather and more principally out
of God’s liberality, than out of the due of the work.
Therefore nothing at all falleth within the compass
of the merit of condignity, so taken.” And “ the®

" Vega in opusce. de justif. quest. 5. ad 1. et 3.

P Ex hoc ulterius infero; quod nedum vite stern sed nec alicujus alterius
premii eterni vel temporalis, aliquis actus hominis ex quacunque charitate
elicitus, est de condigno meritorius apud Deum. Greg. in 1, sent. dist. 17.
quest. 1. artic. 2.

4 Durandus utique resolutissimus. Jo, Gerson. epist. ad studentes collegis
Navarre.

τ Quod redditur potius ex liberalitate dantis quam ex debito operis, non ca-
dit sub merito de condigno stricte et proprie accepto, ut expositum est. Sed
quicquid a Deo accipimus, sive sit gratia sive sit gloria, sive bonum temporale
vel spirituale, precedente in nobis propter hoc quocunque bono opere; potius
et principalius accipimus ex liberalitate Dei, quam reddatur ex debito operis.
Ergo nihil penitus cadit sub merito de condigno sic accepto. Durand. in 2.
sent. dist. 27. queest. 2. sect. 12.

* Causa autem hujus est, quia et illud quod sumus, et quod habemus, sive

MADE BY’ A JESUIT IN IRELAND. ay i

cause hereof is” saith he, ‘‘ because both that which we
are and that which we have, whether they be good acts or
good habits, or the use of them, is wholly in us by God's
liberality freely giving and preserving the same. Now
because none is bound by his own free gift to give more,
but the receiver rather is more bound to him that giveth :
therefore by the good habits, and by the good acts or uses
which God hath given us, God is not bound to us by any
debt of justice to give any thing more, so as if he did not
give it he should be unjust; but we are rather bound to
God. And to think or say the contrary, is rashness or
blasphemy.”

Of the same judgment with Durand, was Jacobus de
Everbaco, as Marsilius witnesseth who delivereth his own
opinion touching this matter in these three conclusions.
I. “ Ift we consider our works in themselves, or as they
proceed also from cooperating grace, they are not such
works as deserve eternal life of condignity.” For proof
whereof he bringeth in many reasons; and that of Du-
rand’s for one: ‘ If" for the works wrought by grace
and free-will although never so great, eternal life should
be due unto any by condignity : then God should do him
injury, if he did not give eternal life unto him; and so
God by those great good things which he had given,
should be constrained in way of justice to add more great
thereunto: which reason doth not comprehend.” 1].

sunt boni actus, sive boni habitus seu usus ; totum est in nobis ex liberalitate
divina gratis dante et-conservante. Et quia ex dono gratuito nullus obligatur
ad dandum amplius, sed potius recipiens magis obligatur danti> ideo ex bonis
habitibus, et ex bonis actibus sive usibus nobis a Deo datis, Deus non obligatur
nobis ex aliquo debito justitiz ad aliquid amplius dandum, ita quod si non
dederit sit injustus; sed potius nos sumus Deo obligati. Et sentire, seu dicere
oppositum, est temerarium seu blasphemum. Durand. sect. 13, 14.

τ Considerando opera nostra secundum se, vel etiam prout sunt ex gratia co-
Operante ; non sunt opera meritoria vitee sterne de condigno. Marsil. de
Inghen, in 2. sent. quest. 18. art. 4.

"Si de condigno ex operibus gratia et libero arbitrio etiam quantumlibet
magnis operatis deberetur vita zterna: tunc Deus illi injuriam faceret, si sibi
vitam sternam non tribueret, et sic Deus ex magnis datis bonis cogeretur sub
justitia addere ampliora: quod ratio non capit, [bid,

VOL. III. ΒΡ"

578 AN ANSWER TO A CHALLENGE

‘“‘Such” works as these may be said to merit eternal life of
condignity, by divine acceptation, originally proceeding
from the merit of the passion of Christ.” III. “ Works*
done by grace do merit eternal life by way of congruity ;
in respect of God’s liberal disposition, who hath so pur-
posed to reward them.” Afterwards he proveth out of
the apostle’, that ‘‘ eternal’ life is given out of God's
grace, not out of our righteousness :” and that God in
thus rewarding us, doth neither exercise commutative jus-
tice, ““ because* in our good works we give nothing unto
God, for which by way of commutation the reward should
be due unto us; nor yet distributive, because” no man by
working well, in regard of himself and in regard of the
state wherein he is, doth merit any thing of condignity,
but is bound to God rather by a greater obligation, be-
cause he hath received greater good things” from him.
And thereupon at last concludeth’, that God “‘ is just in
rewarding, because by his just disposition he hath or-
dained by the grace of acceptation to crown the lesser
merit with the greater reward ; not by the justice of debt,
but by the grace and disposition of the divine good plea-
sure.”

But the sentence of the chancellor and the theological
faculty of Paris in the year MCCCLIYV. against one Guido
an Austin friar, that then defended the merit of condignity,
is not to be overpassed. For by their order, this form of

~ Hujusmodi opera possunt dici vite zterne meritoria de condigno; ex ac-
ceptatione divina originaliter procedente ex merito passionis Christi. Marsil. de
Inghen. iu 2. sec. quest. 18. art. 4.

* Opera facta ex gratia merentur vitam eternam de congruo ex liberali Dei
dispositione, qua disposuit ea sic premiare. Ibid.

¥Y Rom. chap. 6. ver. 23.

2 Non ex nostra justitia, sed ex Dei gratia datur vita eterna: juxta illud ad
Rom, cap. 6. gratia Dei vita eterna. Ibid.

ἃ Cum in operibus nostris bonis nihil Deo demus, pro quo per commutatio-
nem debeatur nobis premium. Ibid.

>’ Cum nullus bene operando secundum se et secundum statum aliquid de
condigno mereatur, sed potius Deo majori obligatione astringitur, quia majora
bona recepit. Ibid.

€ Ex quibus concluditur, qnod justus sit in remunerando: quiajusta dispositione
sua disposuit ex gratia acceptationis minus meritum majori premio coronare ;
non justtia debiti, sed gratia et dispositione beneplaciti divini. Ibid.

MADE BY A JESUIT IN IRELAND. 579

recantation was prescribed unto him: “I* said against a
bachelor of the order of the friars preachers in confe-
rence with him, that a man doth merit everlasting life of
condignity, that is to say, that in case it were not given,
there should injury be done unto him. I wrote likewise,
that God should do him injury: and approved it. This I
revoke as FALSE, HERETICAL, and BLASPHEMOUS.’ Yet
now the times are so changed, and men in them, that our
new divines of Rhemes stick not to tell us, that it “is?
most clear to all not blinded in pride and contention, that
good works be meritorious, and the very cause of salva
tion, so far that God should be unjust, if he rendered not
heaven for the same.” Where to the judgment of the in-
different reader I refer it, whether side in this case is
more likely to have been blinded in pride: (we who abase
ourselves before God's footstool, and utterly disclaim all’our
own merits; or they who have so high a conceit of them,
that they dare in this presumptuous manner to challenge
God of injustice, if he should judge them to deserve a
lesser reward than heaven itself:) and whether that sen-
tence of our Saviour Christ be not fulfilled in them, as
well as in the proud and blind Pharisees their predeces-
sors: ‘f For' judgment I am come into this world, that
they which see not might see, and that they which see
might be made blind.” And so leaving these blind leaders
of the blind, who say they see? (by that means making
their sin to remain) and say they ‘ are” rich and increased
with goods, not knowing that they are wretched, and miser-
able, and poor, and blind, and naked :” I proceed, and out
of the fifteenth century or hundred of years after Christ,
produce other two witnesses of this truth. The one is

4 Dixi contra bacchalarium predicatorum conferendo cum ipso, quod homo
meretur vitam zternam de condigno; id est, quod si non daretur, ei fieret inju-
ria. Et scripsi quod Deus faceret sibi injuriam: et hance probavi. Istam re-
voco tanquam falsam, hzreticam, et blaspheman. Guid. revocat. errorum, fact.
Paris. ann. 1354. tom. 14. bibliothec. patr. edit. Colon. pag. 347.

f John, chap. 9. ver. 39. 5 JThid. ver. 41.

h Revel. chap. 3. ver, 17,

PP?

80 AN ANSWER TO A CHALLENGE

Paulus Burgensis, who expounding those words of David,
“Thy! mercy, O Lord, is in heaven,” or, reacheth unto
the heavens, writeth thus: “ No* man according to the
common law can merit by condignity the glory of heaven.
Whence the apostle saith in the eighth chapter to the
Romans, that the sufferings of this time are not worthy
to be compared with the future glory which shall be re-
vealed in us. And so it is manifest that in heaven most
of all the merey of God shineth forth in the blessed.”
The other is Thomas Walden, who living in England the
same time that the other did in Spain, professeth plainly his
dislike of that saying: ‘that! a man by his merits is worthy
of the kingdom of heaven, or this grace or that glory;
howsoever certain schoolmen, that they might so speak,
had invented the terms of condignity and congruity.”
But “Τὰ repute him,” saith he, ‘ the sounder divine,
the more faithful Catholic, and more consonant with the
holy Scriptures, who doth simply deny such merit, and
with the qualification of the apostle and of the Scrip-
tures, confesseth, that simply no man meriteth the
kingdom of heaven, but by the grace of God or will
of the giver; as" all the former saints, until the late
schoolmen, and the universal Church hath written.”

Out of which words of his you may further observe
both the time when, and the persons by whom this inno-
vation was made in these latter days of the Church;

* Psalm 36. ver. 5.

* Gloriam coelestem nullus de condigno secundum legem communem meretur.
Unde apostolus ad Rom. cap. 8. Non sunt condigne passiones hujus seculi ad
futuram gloriam, que revelabitur in nobis; et sic manifestum est, quod in ccelo
maxime relucet misericordia Dei in beatis. Paul. Burgens. addit. ad Lyran. in
- Psal. 35.

1 Quod homo ex meritis est dignus regno ccelorum, aut hac gratia vel illa
gloria, quamvis quidam scholastici invenerunt ad hoc dicendum terminos de
condigno et congruo. Waldens. tom. 3. de sacramentalib. tit. 1. cap. 7.

™ Reputo igitur saniorem theologum, fideliorem catholicum, et scripturis
sanctis magis concordem; qui tale meritum simpliciter abnegat, et cum modifi-
catione apostoli et scripturarum concedit quia simpliciter quis non meretur reg-
num ceelorum, sed ex gratia Dei aut voluntate largitoris. Ibid.

» Sicut omnes sancti priores usque ad recentes scholasticos et communis scrip-
git Ecelesia. Ibid.

MADE BY A JESUIT IN IRELAND. 581

namely, that the late schoolmen were they that corrupted
the ancient doctrine of the Church, and to that end de-
vised their new terms of the merit of congruity and con-
dignity. I say, in these latter days; because if we look
unto higher times, Walden himself in that same place
doth affirm, that it was a branch of the Pelagian heresy°
to hold, “ that according to the measure of meritorious
works God will reward a man so meriting.” Neither in-
deed can this proud generation of merit-mongers be de-
rived from a more proper stock, than from the old, either
Pelagians or Catharists. For as these do now a days
maintain, that they do “ work? by their own free will, and
thereby deserve their salvation:” so was this wont to bea
part of Pelagius his song: ‘‘ No? man shall take away
from me the power of free will, lest if God be my helper
in my works, the reward be not due to me, but to him
that did work inme.” And to “ glory’ of their merits,”
was a special property noted in the Catharists or ancient
Puritans : who standing thus upon their own purity, do
thereby declare, as Cassiodorus noteth’, “ that they have
no portioa with the holy Church, which professeth that
her sins are many.”’ Nay, ‘ whilet these men call them-
selves Puritans,” saith Epiphanius, “ by this very ground
they prove themselves to be impure; for whosoever pro-
nounceth himself to be pure, doth therein absolutely con-
demn himself to be impure.” For, as St. Hierome in this

© Pelagiana est heresis; quod Deus secundum mensuram operum meritorio-
rum premiabit hominem sic merentem. Waldens. tom. 3. de sacrament. tit. 1.
eap. 17.

P Rhemists annot. in Rom. cap. 9. ver. 14.

4 Mihi nullus auferre poterit liberi arbitrii potestatem: ne si in operibus
meis Deus adjutor extiterit, non mihi debeatur merces, sed ei qui in me opera~ .
tus. Pelag. apud Hieronym. in dialog. advers. Pelag. lib. 1.

τ Gloriantes de suis merids. Isidor. lib. 8. Origin. cap. 5. de Catharis.

5 Et memoria reconde, quod Ecclesia dicit pro parte membrorum, copiosa
sua esse peccata: ut qui se predicant esse mundos (sicut Catharista) intelli-
gant se portionem cum sancta ecclesia non habere. Cassiador. in Psal. 24.

t Οὗτοι ἑαυτοὺς φήσαντες καθαροὺς, ἀπ᾽ αὐτῆς τῆς ὑποθέσεως ἀκαθάρ-
τους ἑαυτοὺς ἀποτελοῦσι, πᾶς γὰρ ὁ ἑαυτὸν ἀποφῆνας καθαρὸν, ἀκάθαρ-

τον ἑαυτὸν τελείως κατέκρινε. LKpiphan. hares. 59. pag. 499.

582 AN ANSWER TO A CHALLENGE

case disputeth against the Pelagians, and so against
the Puritan and Pelagian Romanists, ‘‘ then" are we
righteous when we confess ourselves to be sinners ;
and our righteousness consisteth not in our own me-
rits, but in God’s mercy ;” with whose resolution against
them we will now conclude this point against their new
offspring; that ‘‘ the’ righteous are saved, not by their
own merit, but by God’s clemency.”

And thus have I gone over all the particular articles
propounded by our challenger: and performed therein
more a great deal, than he required at my hands. ‘That
which he desired in the name of his fellows was, that we
would allege but ‘‘ any one text of Scripture, which con-
demneth any of the above written points.” He hath now
presented unto him not texts of Scripture only, but testi-
monies of the fathers also, justifying our dissent from
them not in one but in all those points, wherein he was so
confident that “‘ they of our side that had read the fathers
could well testify,” that all antiquity did in judgment con-
cur with the now Church of Rome. And if he look into
every one of them more nearly, he may perhaps find, that
we are not such strangers to the original and first breed-
ings of these Romish errors, as he did imagine. It now
remaineth on his part, that he make good what he hath
undertaken: namely, that for the confirmation of all
the above mentioned points of his religion, he produce
both good and certain grounds out of the sacred Scrip-
tures, and the general consent likewise of the saints
and fathers of the primitive Church. Wherein, as I ad-
vise him to spare his pains in labouring to prove those
things, which he seeth me before hand readily to have
yielded unto: so 1 wish him also not to forget his own

“ Tune ergo justi sumus, quando nos peccatores fatemur: et justitia nostra
non ex proprio merito, sed ex Dei consistit misericordia. Hieron. dialog. advers.
Pelag. lib. 1.

W Pro nihilo (inquit) salvos faciet eos : haud dubium quin justos, qui non pro-
prio merito, sed Dei salvantur elementia. Id. ibid. lib. 2.

MADE BY A JESUIT IN IRELAND, 585

motion, made in the perclose of his challenge ; that all
‘‘may be done with Christian charity and sincerity, to
the glory of God, and instruction of them that are
astray.”

FINIS,

sa,

A CATALOG.

THE AUTHORS HERE ALLEGED ;

DISPOSED

ACCORDING TO THE ORDER OF THE TIMES, WHEREIN THEY

ARE ACCOUNTED TO HAVE LIVED.

᾿
"
De

A CATALOGUE
OF

THE ΕΡΘΗΕΕ

&e. ἃς.

Anno Christi.

10.

Nicopemus. The author of the counterfeit Gospel, attributed unto him,
lived within the first 600 years: being cited by Gregorius Turo-
nensis.

» Thaddeus; vouched by Eusebius.
. Hermes.

- Clemens I. Romanus episcopus ; counted the author of the apostolical Con-

stitutions,

- Dionysius Areopagita. The books that bear his name, seem to be written

in the fourth or fifth age after Christ.

. Ignatius Antiochenus.
. Justinus martyr.

Smyrnensis ecclesia, de martyrio Polycarpi.
Tatianus.

- Theophilus Antiochenus.
- Ireneus Lugdunensis.
- Maximus; out of whom the dialogues against the Marcionists, attributed

to Origen, are collected ; as appeareth by the large fragment cited out

of him by Ensebius in the end of the seyenth book, De preparatione

Evangelica.
Clemens Alexandrinus,

. Tertullianus.

0. Caius.

0. Hippolytus martyr.
. Origenes.

. Ammonius.

Minutius Felix.

588

A CATALOGUE OF

Anno Domini.

240.
250.
250.
260.
270.
290.
300.
300.
303.
310.
325.
325.
325.
330.
330.
340.
340.
350.
350.
350.
359.
360.
360.
360.
364.
370.
370.
370.
370.
370.
370.
370.
370.
380.
380.
380.
380.
380.
380.
380.
380.
381.
390.
390.
390.
390.
390.
390.

Novatianus.

Gregorius Neocxsareensis.

Cyprianus.

Zeno Veronensis.

Victorinus Pictaviensis.

Pamphilus martyr.

Arnobius.

Lactantius.

Concilium Sinuessanum, supposititium.
Concilium Eliberinum, seu Illiberitanum.
Concilium Romanum sub Silvestro, supposititium.
Concilium Niczenum, universale I.
Macarius Hierosolymitanus.

Eusebius Cesareensis.

Juvencus.

Eusebius Emesenus.

Athanasius Alexandrinus.

Eustathius Antiochenus.

Julius Firmicus Maternus.

Acacius Ceesareensis.

Conciliabula Arrianorum, Niczen. Constantinop. Sirmiens. et Ariminens.

Didymus.

Hilarius Pictaviensis.

Titus Bostrensis.

Concilium Laodicenum.

Macarius AXgyptius.

Cyrillus Hierosolymitanus.

Asterius Amasez episcopus.
Optatus.

Ambrosius Mediolanensis episcopus.
Basilius Czsareensis.

Gregorius Nazianzenus.

Aerius hereticus.

Cesarius.

Gregorius Nyssenus.

Nectarius.

Pacianus.

Prudentius.

Philastrius.

Evagrius Ponticus.

Amphilochius.

Concilium Constantinopolitanum, universale II.
Hieronymus.

Paula et Eustochium, apud eundem.
Epiphanius.

Ruffinus.

Ceelius Sedulius.

Paulinus Mediolanensis.

400. Jo. Chrysostomus ; cujus epistolam ad Czsarium monachum (quam

THE AUTHORS HERE ALLEGED. 589

Anno Domini.

400.
400.
400.
410.
410.
410.
410.
410.
414.

418,
420.
424,
430.
430.
430.
430.
430.
430.
430.
431.
440.
440.
440.
440.
440.
450.
450.
451.
400.
400.
400.
475.
476.
490.
490.
494.
500.
500,
500.

507.
510,

quzstionem vocant pontificii) citatam invenio in collectaneis contra
Severianos, que ex Fr. Turriani versione habentur in 4. tomo antique
lectionis Henr. Canisii, pag. 238. et in fine libri Jo. Damasceni
contra Acephalos; ibid. pag. 211. ubi postrema verba testimonii a
nobis citati Turrianus ita transtulit: ‘‘ Sic etiam hic, divina natura
in ipso insidente, unum Filium, unam Personam utrumque constituit.”

Marcus Eremita.

Polychronius, Apamez episcopus.
Hesychius presbyter.

Palladius, Lausiace historiz author.
Pelagius hereticus.

Augustinus.

Philo Carpathius.

Synesius.

Theodorus Daphnopatus; by Henricus Orzus referred to this year:

know not by what warrant.
Concilium Africanum Carthagine habitum contra Pelagium.
Maximus Taurinensis.
Hilarius Arelatensis.
Johannes Cassianus.
Vincentius Lirinensis.
Author operis imperfecti in Mattheum.
Cyrillus Alexandrinus.
Synodus Alexandrina, contra Nestorium.
Theodoretus.
Proclus Cyzecenus.
Concilium Ephesinum, universale III,
Prosper Aquitanicus.
Socrates historicus.
Sozomenus.
Eucherius Lugdunensis.
Petrus Chrysologus.
Leo I.
Primasius.
Concilium Chalcedonense, universale IV.
Basilius Seleuciensis.
Victor Antiochenus.
Salvianus Massiliensis.
Faustus Regensis, seu Reiensis.
Gelasius Cyzicenus.
Gennadius Massiliensis.
Gelasius papa I.
Concilium Romanum I. sub Gelasio,
Paschasius Romane ecclesiz diaconus.
Olympiodorus.
Andreas Cesareensis.

Stephanus Gobarus hereticus.
Laurentius Novariensis.
Ennodius Ticinensis.

590

A CATALOGUE OF

Anno Domini.

520.
520.
520.
520.
520.
527.
527.
529.
530.
530.
530.
530.
530.
. Arator.

. Concilium Constantinopolitanum, universale Κ΄.

. Andreas Hierosolymitanus, Cretensis archiepiscopus.
. Dracontius.

Aurelius Cassiodorus.
Eusebius Gallicanus.
Cesarius Avelatensis.
Fulgentius Ruspensis episcopus.
Johannes Maxentius.
Ephrem Antiochenas.
Agapetus diaconus.

Concilium Arausicanum IT.
Bonifacius IT.

Fulgentius Ferrandus.
Dionysius Exiguus. =
Benedictus monachus.
Procopius Gazeus.

. Cresconius.

. Venantins Fortunatus.

. Johannes Climacus.

. Concilium Toletanum III.
. Gregorius I.

Johannes Nesteuta.
Agapius Manicheus.

. Eustratius Constantinopolitanus.

. Isidorus Hispalensis.

. Concilium Toletanum IY.

. Maximus monachus.

. Jonas.

. Anastasius Sinaita.

. Eligius Noviomensis.

. Julianus Toletanus.

. Theodorus Cantuarensis archiepiscopus.

. Liber Canonum Ecclesiz Anglo-Saxonice; MS. in bibliotheca Cottoniana.

Nico.

. Isidorus Mercator.

. Beda.

. Germanus Constantinopolitanus.
. Bonifacius Moguntinus.

. Gregorius ITI.

. Johannes Damascenus.

. Antonius author Meliss.

. Synodus Romana sub Zacharia.
. Constantinopolitanum concilium contra imagines.
. Ambrosius Ansbertus.

. Johannes Hierosolymitanus.

. Etherius et Beatus.

. Hadrianus I.

. Concilium Nicenum IT.

Anno
787.
790.
790.

794.

800.
813.
813.
816.
824.
880.
830.
830.
836.
837.
840.
840.
840.
840.
850.
850.
850.
850.
860.
860.
870.
870.
870.
890.
890.
890.
890.

893.
920.
950.
975.
1000.
1020.
1030.
1050.

1050.

1050.
1058.

1060.

1060.
1060.
1070.
1070.

1080,

THE AUTHORS HERE ALLEGED.

Domini.

Epiphanius Diaconus.

Elias Cretensis.

Alcuinus.

Concilium Francofurtense

Carolus Magnus.

Concilium Arelatense IV. al. VI.
Concilium Cabilonense IT.

Concilium Aquisgranense sub Ludovico Pio.
Synodus Parisiensis, de imaginibus.
Christianus Druthmarus.

Agobardus Lugdunensis.

Amalarius Lugdunensis.

Concilium Aquisgranense sub Pipino.
Synodus Carisiaca contra Amalarium.
Paschasius Radbertus.

Rabanus Maurus.

Haymo Halberstattensis.

Walafridus Strabus.

Johannes Scotus Erigena.

Ecclesia Lugdunensis contra eundem.
Grimoldus.

Hinemarus Remensis.

Photius.

Johannes Diaconus.

Otfridus Wissenburgensis.
Egolismensis monachus, qui Caroli Magni yitam descripsit.
Ratrannus, vulgo Bertramus.

Leo imperator.

Michael Cyncellus.

Ado Viennensis.

Nicetas Serronius.

Gregorius Cerameus.

Asserius Menevensis.

Regino Prumiensis.

Smaragdus.

/Elfrick.

Fulbertus Carnotensis.

Burchardus.

Simeon Metaphrastes.

Petrus Damiani.

Oecumenius.

Berengarius.

Hermannus Contractus.

Radulphus Ardens.

Lanfrancus Cantuariensis archiepiscopus.
Algerus.

Osbernus.

Theophylactus.

Euthymius Zigabenus.

592

Anno
1080.
1090.
1100.
1100.
1100.
1100.
1110.
1120.
ΤῸ:
1120.
1120.
1120.
1130.
1180.
1190.
1130.
1130.
1140.
1140.
1146.
TSO!
1150.
1150.
1154.
1160.

1160.
1160.
1170.
1170.
1180.
1180.
1200.
1200.
1204.
1206.
1210.
1215.
1220.
1230.
1235.
1240.
1240.
1250.
1250.
1250.
1252,

A CATALOGUE OF

Domini.

Anselmus Cantuariensis archiepiscopus.

Waltramus Naumbergensis.

Sigebertus Gemblacensis.

Conradus Bruwilerensis.

Zacharius Chysopolitanus.

Ivo Carnotensis.

Anselmus Laudunensis.

Eadmerus.

Berengosius abbas.

Michael Glycas.

Johannes Zonaras.

Rupertus Tuitiensis.

Hugo de 5. Victore.

Guilielmus Malmesburiensis.

Innocentius IT.

Author vite Godefridi comitis Cappenbergensis.

Bernardus Clarevallensis.

Petrus Lombardus.

Gilbertus Porretanus.

Otto Frisingensis.

Petrus Cluniacencis.

Constantinus Harmenopulus.

Bernardus Morlanensis.

Leo Thuscus.

Arnaldus Carnotensis, abbas Bonevallis. Opus de cardinalibus Christi
operibus Cypriano perperam adscriptum, huic authori in exemplaribus
MSS. tribuitur: quorum duo Oxonii ipsi vidimus; in Bodleiana bi-
bliotheca unum, in collegii Omnium Animarum bibliotheca alterum,

Petrus Blesensis.

Johannes Tzetzes.

Hugo Etherianus.

Gratianus.

Theodorus Balsamon.

Simeon Dunelmensis.

Cyrus Theodorus Prodromus.

Innocentius III.

Rogerus Hoveden.

Guillermus Altissiodorensis.

Nicetas Choniates.

Concilium Lateranense.

Jacobus de Vitriaco.

Guilielmus Alvernus Parisiensis episcopus.

Rogerus de Wendover.

Alexander de Hales.

Albertus magnus.

Matthzus Parisiensis.

Bernardus glossator Decretalium.

Hugo Cardinalis.

Dominicani contra Grecos.

THE AUTHORS HERE ALLEGED. 595

Anno Domini.
1260. Thomas Aquinas.
1260. Bonaventura.
1270. Johannes Semeca.
1280. Richardus de Media villa.
1280. £gidius Romanus, a Trithemio author fuisse dicitur Compendii Theo-
logice veritatis, quod pag. 193. Alberti Magni nomine citavimus.
Idem opus Bonaventure nomine legitur in appendice septimi tomi
operum ejus Rome editorum.
1283. Johannes Peckam Cantuariensis archiepiscopus.
1900. Johannes Duns Scotus.
1300. Georgius Pachymeres.
1300. Athanasius Constantinopolitanus.
1300. Nicolaus Cabasilas.
Mattheus Questor.
1310. Hugo de Prato.
1310. Guilielmus Nangiacus.
1320. Guilielmus Ockam.
1320. Durandus de S. Porciano.
1320. Petrus Paludanus.
1320. Theodorus Metochita.
1320. Nicolaus Lyranus.
1327. Andronicus.
1330. Alvarus Pelagius.
1340. Thomas Bradwardin.
1340. Nicephorus Gregoras.
1348. Johannes Andreas, author Glossarum in YI. Decretalium.
1350. Richardus Armachanus.
1350. Robertus Holcot.
1350. Thomas de Argentina.
1354. Guido Augustinianus.
Germanus Patriarcha Constantinopolitanus.
1370. Mattheus Westmonasteriensis.
1370. Henricus de Iota vel Huecta.
1386. Gregorius Ariminensis.
1390. Michael Angrianus de Bononia.
Johannes Scharpe.
1400. Petrus de Alliaco, Cameracensis.
Johannes Herolt, author Sermonum discipuli.
Jacobus de Everbaco.
1410. Johannes Gerson.
1414. Constantiense concilium.
1415. Johannes Capreolus.
1420. Theodoricus de Niem.
1430. Paulus Burgensis.
1430. Alphonsus Tostatus Abulensis episcopus.
1430. Thomas Walden.
1430. Bernardinus Senensis.
1438. Grecorum Apologia ad Basileense concilium de igne Purgatorio.
1438. Conciliam Ferrariense.

VOL. IIE. QQ

594

Anno
1439.
1439.
1440.
1440.
1450.
1460.
1460.
1460.
1470.
1479.
1479.
1480.
1480.
1480.
1490.
1490.
1500.
1500.
1500.

A CATALOGUE OF

Domini.
Concilium Florentinum.
Eugenii IV. Bulla Unionis.
Nicholaus Tudeschius, abbas Panormitanus.
Marcus Eugenicus, Ephesius.
Gennadius Scholarius.
/Eneas Sylvius.
Johannes de Turrecremata.
Dionysius Carthusianus.
Alanus de Rupe.
Congregatio Complutensis.
Michael ab Insulis.
Bernardus de Busti.
Johannes Capgravius.
Gabriel Biel.
Marsilius de Inghen.
Jacobus Perez de Valentia.
Johannes Major.
Raphael Volaterranus.
Johannes de Selva.
Erasmus, Adrian the Sixth, cardinal Cajetan, and the other writers
of this last age, I pass over; as also the Hebrews and heathen writers,
cited in the question of the descent into hell, because the designing of
the precise time wherein they lived, serveth to little use. Only I
think it not amiss to add here a list of the Liturgies and Ritual books,
which I have had occasion to make use of.
Liturgie Greece, nomen preferentes.
Jacobi.
Petri.
Marci.
Clementis.
Basilii.
Chrysostomi.
Gregorii Romani; a Cedino Grace reddita.
Liturgia Ecclesia Constantinopolitane Latine a Leone Thusco edita.
Grecorum Euchologium.
Meneza.
Octoechum Anastasimum.
Pentecostarium.
Novum Anthologium Grece editum Rome ann. 1595.
Basilii Anaphora Syriaca, ab Andr. Masio conversa.
Missa Angamallensis, Christianorum 8S. Thome, ex Syriaco conversa,
in Itinerario Alexii Menesti
Liturgia Armenorum, ab Andrea Lubelezyck Latine conversa,
Liturgie Agyptiace,
Basilii,
Gregorii Nazianzeni,
Cyrilli Alexandrini,
A Victorino Scialach ex Aratico conyers.
Missa Ambrosiana.

THE AUTHORS HERE ALLEGED. 596

Gregorii I. Antiphonarium et Sacramentarium.

Officium Muzarabum in Hispania.

Missale Gotthicum ; tomo 6. Bibliothec. Patr. edit. Paris. ann. 1589. et 15.
edit. Colon. ann. 1622.

Ordo Romanus antiquus.

Missa Latina antiqua, edita Argentine ann. 1557.

Baptizatorum et Confitentium Ceremonie antique: una cwn prefationibus
vetustis, edit. Colon. ann. 1530.

Alcuini Sacramentorum liber, et Officium per ferias.

Grimoldi Sacramentorum liber.

Preces Ecclesiastice veteres, a Georgio Cassandro edita.

Pontificale Romanum vetus, edit. Venet. ann. 1572. et reformatum, Cle-
mentis VIII. jussu Rome edit. ann. 1595.

Missale Romanum vetus, edit. Paris. ann. 1529. et jussu Pii V. et Cle-
mentis VIII. reformatum, edit. Rome ann, 1604.

Breviarium Romanum.

Sacerdotale Romanum, edit. Venet. ann. 1585.

Ceremoniale Romanum, edit. Colon. ann. 1574.

Ordo baptizandi, cum modo visitandi infirmos. Venet. 1575.

Sacra institutio baptizandi juxta ritum S. Romane Ecclesizw, ex decreto
Concilii Tridentini restitut. Paris. 1575.

Hore B. Mariz Virginis, secundum consuetudinem Romane Curie ; Greece
ab Aldo edite.

Breviarium secundum usum Ecclesie Sarum.

Preces Syrorum, ab Alb. Widmanstadio, edit. Vienne, ann. 1455.

END OF THE THIRD VOLUME.

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