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NOTES TO CHAPTER VI.

Note A, p. 234.

Bishop against Perkin's Reformed Catholic, pt. xi. p. 149. "Prayer for the Dead presupposes Purgatory." Harding's Answer to Jewel's Apol. fol. 119. Antwerp, 1565.

Note B, p. 236.

Sic itaque nos diem nativitatis celebramus, quia in perpetuo vivent ii qui moriuntur. Celebramus nimirum, religiosos cum sacerdotibus convocantes, fideles una cum clero, invitantes adhuc egenos et pauperes, pupillos et viduas saturantes, ut fiat festivitas nostra in memoriam requiei defunctis animabus quarum memoriam celebramus, nobis autem efficiatur in odorem suavitatis in conspectu æterni Dei. Pseud. Origen. in Job. lib. iii. tom. ii.

p. 902. Paris, 1733.

Bingham's Antiquities, vol. vii. b. xx. c. 7, sec. 10; b. xxiii. c. 3. sec. 16. Ed. 1840.

Note C, p. 237.

Nos autem martyribus nostris non templa sicut Diis, sed memorias sicut hominibus mortuis, quorum apud Deum vivunt spiritus, fabricamus; nec ibi erigimus altaria, in quibus sacrificemus martyribus, sed uni Deo et martyrum et nostro: ad quod sacrificium, sicut homines Dei, qui mundum in ejus confessione vicerunt, suo loco et ordine nominantur; non tamen a sacerdote, qui sacrificat, invocantur. Deo quippe, non ipsis sacrificat, quamvis in memoria sacrificet eorum ; quia Dei Sacerdos est, non illorum. Ipsum verò sacrificium corpus est Christi, quod non offertur ipsis, quia hoc sunt et ipsi. Augustin. de Civitate Dei, lib. xxii. c. 10, tom. vii. col. 673, G. Paris, 1685.

How accordant this passage is with 1 Cor. x. 17, and, at the same time, how destructive of the doctrine of Transubstantiation, by speaking of the consecrated elements and of believers by one common term, the reader will not fail to observe.

Note D, p. 237.

Nemo peregrinatus a corpore statim immoratur penes Dominum, nisi ex martyrii prærogativa: Paradiso scilicet, non inferis, diverTertullian. de Resurrect. Carn. c. 43, p. 411, C. Paris,

surus.

1634.

"No one, when he departs out of the body, dwells immediately with the Lord, except it be from the prerogative of martyrdom ; but his abode will be in Paradise, not in hell." See above, Note N, pp. 20, 21, and p. 107.

Note E, p. 238.

Tempus autem quod inter hominis mortem et ultimam resurrectionem interpositum est, animas abditis receptaculis continet, sicut unaquæque digna est vel requie vel ærumnâ, pro eo quod sortita est in carne cum viveret. August. Enchirid. ad Laurent. c. 29, tom. vi. col. 237, F. Paris, 1685.

"The time which intervenes between a man's death and the last resurrection, keeps souls in hidden receptacles, according as each is deserving of repose or sorrow, in consideration of that which it has obtained while living in the flesh."

Cujus pars quæ conjugenda immortalibus angelis ex mortalibus hominibus congregatur, et nunc mortaliter peregrinatur in terris, vel in eis qui morte obierunt, secretis animarum receptaculis sedibusque requiescit. De Civitate Dei. lib. xii. c. 9, sec. 2, tom. vii. col. 308, D. Paris, 1685.

"That part which is collected from among mortal men, in order to be united with the immortal angels, and which now either wanders in their mortal bodies on the earth, or among those who sleep in death, reposes in the secret receptacles and abodes of souls."

Note F, p. 238.

Hæc ratio regni cœlestis; post cujus mille annos intra quam ætatem concluditur sanctorum resurrectio, pro meritis maturius vel tardius resurgentium. Tertul. contra Marcion. lib. iii. c. 24, p. 499, C. Paris, 1634.

Within the

"Such is the method of the kingdom of heaven. space of the millennium is included the resurrection of the saints, who will rise sooner or later, according to their merits."

Te quæso, summe Deus, ut carissimos juvenes matura resurrectione suscites et resuscites; ut immaturum hunc vitæ istius cursum maturiore suscitatione compenses. Ambros. de Obitu

Valentin. Cons. c. 80, tom. ii. col. 1196, B. Paris, 1690.

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Almighty God, I beseech thee to raise and resuscitate these most dear youths, in the early resurrection, so that thou mayest compensate for the premature termination of this life, by an earlier revivification."

Note G, pp. 238, 239, 240.

Pro anima ejus orat, et refrigerium interim adpostulat ei, et in prima resurrectione consortium, et offert annuis diebus dormitionis ejus. Tertul. de Monogam. c. 10, p. 682, A. Paris, 1634.

"She prays for his soul, imploring refreshment for him, and a participation in the first resurrection, and makes an offering on the anniversary of his decease."

See the Rev. R. T. P. Pope on “ Roman Misquotation," p. 206 -208. London, 1840.

Modicum quodque delictum morá resurrectionis illic luendum, &c. Tertul. de Anima, c. 58, p. 357, B. Paris, 1634. See Note Z on chap. iv. p. 157, supra.

Bingham's Antiquit. vol. v. b. xv. c. 3, sec. 17. London. Abp. Usher's Answer to a Jesuit, p. 190. Ed. Camb. 1835.

Note H, p. 238.

Quibus prosunt (sacrificia et eleemosynæ) aut ad hoc prosunt, ut sit plena remissio, aut certe ut tolerabilior fiat ipsa damnatio. August. Enchirid. c. 110, sec. 29, tom. vi. col. 238, D. et Paulin. Ep. 19. Paris, 1685.

"The benefits produced by sacrifices and almsgivings, are either such that remission is complete, or at least that condemnation itself is rendered more tolerable."

See also Chrysost. Hom. iii. in Philipp. ch. i. tom. vi. p. 33, B; Hom. xxxii. in Matt. ch. viii. tom. i. pp. 372, 373. and Hom. xxi. in Act. ch. ix. tom. iii. p. 203, A. Paris, 1636. Athanas. Quæst. ad Antioch. xxxiv. vol. iii. tom. ii. p. 275. Paris, 1698. Prudent. Cathemerin. Carm. 5. De Cereo Paschali, p. 17. Amstelodami, 1667. Theophylact. in Luc. xii. 5. p. 344, B. C. D. Paris, 1631.

Note I, p. 240.

St. Ambrose says, "Qui autem 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 resurrectione partem habere mereamur." Ambros. in Psal. i. ver. 5, sect. 54, tom. i. col. 763. Paris, 1686. They who 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 punishment. Let us therefore pray that we may deserve to have our part in the first resurrection."

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Note K, pp. 240, 235.

Oblationes pro defunctis, pro natalitiis, annua die facimus. Tertul. de Coron. Milit. c. iii. p. 102, A. Paris, 1664.

Per Natalitia intelligit solemnitates fieri solitas in honorem martyrum, quo scilicet die mundo mortui, cœlo nati sunt. Unde annua die, id est, quotannis facimus. Priorius in loc. Tertull. Oper. Rig. et Prior. annotat. adject. p. 102. Paris, 1664.

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By Natalitia Tertullian means the solemnities accustomed to be held in honor of martyrs, on the day in which, being dead to the world, they were born to heaven. Hence we hold them on

the annual day, that is, yearly."

Sacrificia pro eis semper, ut meministis, offerimus, quoties martyrum passiones et dies anniversaria commemoratione celebramus. Cyprian. Epist. xxxix. p. 77. Oxon. 1682.

"We offer sacrifices for them, from time to time, as ye remember, when we solemnize the sufferings and days of the martyrs by an annual commemoration."

Denique et dies eorum quibus excedunt annotate, ut commemorationes eorum inter memorias martyrum celebrare possimus: quanquam Tertullus scripserit et scribat, ac significet mihi dies quibus in carcere beati fratres nostri ad immortalitatem gloriosæ mortis exitu transeunt; et celebrantur hic a nobis oblationes et sacrificia ob commemorationes eorum, quæ cito vobiscum Domino

protegente celebrabimus. Cyprian, Ep. xii. pp. 27, 28. Oxon,

1682.

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Lastly, note the days of their decease, that we may be able to celebrate their commemorations among the memorials of the martyrs although Tertullus has written and does write, and signifies to me the days on which in prison our happy brethren, by the issue of a glorious death, pass to immortality; and oblations and sacrifices are here celebrated by us on account of their commemorations, which we shall speedily, by God's help, celebrate with you."

Oblationes vocari et intelligi sportulas, quæ in usum pauperum conferebantur, manifestissimum est ex canone Carthaginiensi et Vasensi. Can. 13, q. 2. Scultet. Med. Theol. Patrum. p. 307. Amb. 1603.

"It is very evident from a canon of the Councils of Carthage and Vaison, that the doles, which were contributed for the use of the poor, were called and considered oblations."

Porrò in celebrando natali die genialis ethnicorum lætitia, (de quo Macrinum suum Persius admonet, Funde merum genio:) à præsulibus Christianis rectè in oblationes, quæ in eleemosynam pauperum conferebantur, mutata est, cum ad nostram illi religionem transissent. B. Rhenan. in loc. Annot. append. ad Tert. p. 43. A.D. 1597.

"Moreover, the genial joy of the heathen in celebrating the natal day, (of which Persius reminds his friend Macrinus, in the words, Pour forth wine in honor of your tutelary genius :') was rightly changed by the christian Bishops into oblations, which were contributed for the relief of the poor, when they (the heathen) had been converted to our religion."

Cum ergo sacrificia sive altaris sive quarumcumque eleemosynarum pro baptizatis defunctis omnibus offeruntur, pro valde bonis gratiarum actiones sunt; pro non valde malis propitiationes sunt; pro valde malis etiamsi nulla sunt adjumenta mortuorum, qualescumque vivorum consolationes sunt. August. Enchirid. ad Laurent. c. 110, sec. tom. vi. col. 238. Paris, 1685.

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When therefore sacrifices, whether of the altar or of whatso