XV. of the Commentary upon St. Paul to Timothy under St. CHAP. Ambrose his name, the author De Vocatione Gentium, St. Augustin', and Pope Celestine in his epistle ad Gallos,that this was the practice of the whole Church; and that, in obedience to St. Paul's instructions to Timothy, 1 Tim. ii. 1-6. And this confirms my opinion; that St. Paul, ordering "prayers, supplications, intercessions, and thanksgivings, for kings and all in authority," means, that "prayers, supplications, and intercessions, be made for kings" and the rest, at thanksgiving; that is, when the eucharist is celebrated'. For that the word euxapioría in the sense of ancient Christians signifies the celebrating of the eucharist, I have produced plentiful evidence. However, the ancient Church manifestly signifieth, that they did offer their oblations, out arum actiones pro iis, quæ nobis quotidie Dei providentia præstantur ad vitam; ut in his omnibus Pater collaudetur Deus, ex Quo sunt omnia, et Filius Ejus, per Quem sunt omnia: ut sopitis oinnibus, quæ huic imperio infesta atque inimica sunt, in affectu pietatis et castitatis Deo servire possimus; perturbatio enim et captivitas nec pietatem servat nec castitatem." PseudoAmbros, In 1 Epist. ad Tim., ii. 1—4; in App. ad Op. S. Ambros. tom. ii. p. 292. B-D. "Præcepit itaque apostolus, immo per apostolum Dominus Qui loquebatur in apostolo, fieri obsecrationes, postulationes, gratiarum actiones, pro omnibus hominibus, pro regibus, ac pro his qui in sublimitate sunt. Quam legem supplicationis ita omnium sacerdotum et omnium fidelium devotio concorditer tenet, ut nulla pars mundi sit, in qua hujusmodi orationes non celebrentur a populis Christianis. Supplicat ergo ubique Ecclesia Deo, non solum pro sanctis et in Christo jam regeneratis, sed etiam pro omnibus infidelibus et inimicis crucis Christi, pro omnibus idolorum cultoribus, pro omnibus qui Christum in membris Ipsius persequuntur, pro Judæis quorum cæcitati lumen evangelii non refulget, pro hæreticis, schismaticis, qui ab unitate fidei et caritatis alieni sunt." Auctor de Vocatione Omnium Gentium, lib. i. c. 12; inter Opp. S. Prosper. Aquitan., tom. i. p. 465. "Exsere contra orationes Ecclesiæ disputationes tuas : et quando audis sacerdotem Dei ad altare exhortantem populum Dei, orare pro incredulis ut eos Deus convertat ad filem, et pro catechumenis ut eis desiderium re- "Obsecrationum quoque sacerdo- 1 Serv. of God at Rel. Ass., c. x. § 38, sq. Epilogue, Bk. III. Of the Laws of the Ch., c. iv. § 8, sq. m Ibid. See also Waterland, Review of the Doctrine of the Eucharist, c. i.; Works, vol. vii. pp. 35, 36. XV. CHAP. of which the eucharist was consecrated, with an intent to intercede with God for public or private necessities; and that, out of an opinion, that they would be effectual, alleging the sacrifice of Christ crucified then present, which renders Christ's intercession effectual for us". And this is the true ground, why they attributed so much to this commemoration of the sacrifice; which makes nothing for the effect of it in private masses, but more than will be valued for the frequenting of the holy eucharist. prayer at rist. The Lord's § 10. The consecration ended always with the Lord's the eucha- prayer. Which confirms my opinion, that St. Paul, when he saith, "How shall the unlearned say amen to thy thanksgiving?" (1 Cor. xiv. 16), means that "amen," which came after the Lord's prayer; taking "thanksgiving" there for celebrating the eucharist. For there is nothing so generally evident in antiquity, as the beginning of the consecration at 101 sursum corda," or "lift up your hearts;" and the ending of it with the Lord's prayer, and the doxology: which, in my opinion, being so frequented upon this occasion, by the licentiousness of copyists, in time, came to be crowded into the text of the Scripture'; for it is manifest enough, that the most considerable copies do not own it". The place for the common prayers. 66 § 11. But the common prayers for all estates, as it seems, sometimes went before the consecration, sometimes came after itt. For I am to seek for evidence in the records of the Latin Church, importing that they came after the consecration. And yet I have made it evident, that they were used of old by the Latin Church at celebrating of the eucharist; though now not found in the present Latin mass". And the liturgy of the Church of Alexandria, and the Æthiopic, depending upon that Church, have them before the See Epilogue, Bk. III. Of the See ibid., c. iv. § 25, sq.; and P See ibid. § 9; and Serv. of God at Rel. Ass., c. x. § 38, 40. 4 See Serv. of God at Rel. Ass., c. x. § 44, 103: and Epilogue as in note o. See below, c. xxii. § 7.-The Presbyterian divines at the Savoy Conference protested against the omission on any occasion when the Lord's Prayer was used, of the doxology. See their arguments in answer to those of the Bishops, in Baxter's Accompt &c. (quoted in Due Way of Composing Differences, § 50. note y), Papers that passed between the Commissioners &c. (at the Savoy Conference), pp. 98, 99. Thorndike's statement about MSS. of the New Testament in the text, relates to one of the points about which they demur. * See below, ibid.: and Bengel, Wetstein, and Griesbach, ad Matt. vi. 13. See Service of God at Rel. Ass., c. x. § 60-68. See ibid. § 60, 61. 105 consecration*. But the best and most Greekish forms, and CHAP. authorities agreeing therewith, make them come after it". XV. CHAPTER XVI. DIFFERENCE IN THE STATE OF SOULS DEPARTED IN GRACE BEFORE JUDG- of souls in grace ONE point of these prayers I must speak to here in parti- Difference cular; to wit, the commemoration of the dead, for which the in the state mass is now pretended by the Church of Rome "a sacrifice departed for quick and dead:" to what effect the Scripture, expounded before by the practice of the whole Church, may be thought to allow judgment. it. I have shewed' out of the Revelation, that, the souls of martyrs appearing before the throne of God in the court of the tabernacle (to wit, in the Jerusalem which is above), the throne appears to St. John indeed, but is to be understood in the Holy of Holies; and therefore is not seen in the court of the 106 tabernacle. But those hundred and forty-four thousand, that [Rev. xiv. 1-5.] were sealed, and preserved from the destruction of Jerusalem, appear not in the court of the tabernacle, but on Mount Sion, a place of inferior holiness; and sing not the martyrs' song, but are only able to "learn" it, which nobody else could doa. Sufficient arguments of difference in the state of blessed souls though all beneath that, which the resurrection promiseth; which all of them earnestly desire. Suppose the place be the "third heavens;" suppose, that it is called [2 Cor. xii. "paradise" (because, of necessity, it answers the figure of 2] See Serv. of God at Rel. Ass., c. x. $ 60. ▾ See ibid. Epilogue, Bk. III. Of the Laws of the Ch., c. xxvii. § 9, sq. See ibid. [Luke xxiii. 43.] 22.] 2.] XVI. CHAP. the earthly paradise); suppose that, in respect of the saints that died under the Law, it is called "Abraham's bosom :" Luke xvi. there may be inferior "mansions" in the mean time before [John xiv. the resurrection for souls of inferior holiness, though they depart in the state of grace. For how oft do the apostles signify a solicitous expectation of the day of judgment in those, whom they suppose to die Christians? A thing, which can by no means stand with the estate of those, that [Rev. vii. are before the throne of God, praising Him day and night in 9, 14-17; the court of the tabernacle. And therefore St. Ambrose and xiv. 1—5.] St. Augustin had great reason to follow the fourth Book of Esdras (written without doubt by a very ancient Christian, though not authorized by the Church), placing the gene[2 Esdras rality of souls departed in the state of grace in certain "seiv. 41, 42.] cret receptacles;" signifying no more than the unknown condition of their estated. For the practice of the Church in interceding for them at the celebration of the eucharist is so general and so ancient, that it cannot be thought to have come in upon imposture, but that the same aspersion will seem to take hold of the common Christianity. The ancient Church never prayed to remove them out of purgatory. § 2. But to what effect this intercession was made; that is, indeed, the due point of difference. For they, who think that the ancient Church prayed, and do themselves pray, for the removing of them from a place of purgatory-pains into perfect happiness by the clear sight of God, offend against the ancient Church, as well as against the Scripture, both ways. For Justin Martyrs makes it a part of the Gnostics' heresy, that the soul without the body is in perfect happiness. 107 They indeed held it, because they denied the resurrection. But the Church therefore, believing the resurrection, believes no perfect happiness of the soul before it. And the great consent of the ancient Church in this point is acknowledged by divers learned writers in the Church of Rome. Neither is the consent of it less evident in this; that there is no 108 translating of souls into a new estate before the great trial of CHA P. the general judgment'. XVI. they were bered at § 3. In the meantime, then, what hinders them to receive To what comfort and refreshment, rest and peace and light (by the vi- purpose sitation of God, by the consolation of His Spirit, by His good rememangels), to sustain them in the expectation of their trial, and the euchathe anxieties they are to pass through during the time of it? rist. And though there be hope for those, that are most solicitous to live and die good Christians, that they are in no such suspense, but within the bounds of the heavenly Jerusalem: yet, because their condition is uncertain, and where there is hope of the better there is fear of the worse, therefore the Church hath always assisted them with the prayers of the living; both for their speedy trial (which all blessed souls desire), and for their easy absolution, and discharge with glory before God, together with the accomplishment of their happiness in the receiving of their bodies. pray for tant § 4. Now all members of the Church triumphant in heaven, The saints according to the degree of their favour with God, abound departed also with love to His Church militant on earth. And though the milithey know not the necessities of particular persons without Church. particular revelation from God; yet they know there are such necessities, so long as the Church is militant on earth. Therefore it is certain, both that they offer continual prayers to God for those necessities, and that their prayers must needs be of great force and effect with God for the assistance of the Church militant in this warfarek. Which if it be true, the communion of saints will necessarily require, that all, who remain solicitous of their trial, be assisted by the prayers of the living, for present comfort, and future rest; [and] that the living beg of God a part and interest in the benefit of those prayers, which they, who are so near to God in His kingdom, tender Him without ceasing for the Church upon earth. As for prayers for the translating of souls out of purgatory, the beginning of their coming into the Church is visible'. § 5. And so is the coming in of those prayers, which call of pray ers to the saints departed. |