Page images
PDF
EPUB

For the passion of Christ was an oblation and satisfaction, not only for original sin, but also for all oth

quod Missa sit opus delens pec- | received, that the Mass is a work cata vivorum et mortuorum ex that taketh away the sins of the pere operato. Hic cœptum est quick and the dead, and that for disputari, utrum una Missa, the doing of the work. Here men dicta pro pluribus, tantundem began to dispute whether one Mass valeat, quantum singulæ pro sin- said for many were of as great force gulis. Hæc disputatio peperit as particular Masses said for paristam infinitam multitudinem ticular men. This disputation hath Missarum. De his opinionibus brought forth that infinite multinostri admonuerunt, quod dis- tude of Masses. Our preachers sentiant a Scripturis Sanctis, et have admonished concerning these ledant gloriam passionis Christi. opinions that they do depart from Nam passio Christi fuit obla- the holy Scriptures, and diminish tio et satisfactio, non solum pro the glory of the passion of Christ. culpa originis, sed etiam pro omnibus reliquis peccatis, ut ad Hebræos (x. 10) scriptum est: 'Sanctificati sumus per oblatio- er sins; as it is written in the Episnem Jesu Christi semel. Item tle to the Hebrews (x. 10): We (Heb. x. 14): Una oblatione con- are sanctified by the oblation of sumavit in perpetuum sanctifi- Jesus Christ once made;' also, 'By catos.' Item, Scriptura docet, one oblation he hath perfected fornos coram Deo justificari per ever them that are sanctified' (Heb. fidem in Christum, cum credi- x. 14). The Scripture also teachmus, nobis remitti peccata pro- eth that we are justified before God pter Christum. Jam si Missa through faith in Christ, when we bedelet peccata vivorum et mortu- lieve that our sins are forgiven for orum ex opere operato, contin- Christ's sake. Now, if the Mass do git justificatio ex opere Missa- take away the sins of the quick and rum, non ex fide, quod Scriptu- the dead, even for the work's sake ra non patitur. Sed Christus that is done, then justification comjubet (Luke xxii. 19) 'facere in eth by the work of Masses, and not sui memoriam, quare Missa by faith; which the Scripture can instituta est, ut fides in iis, not endure. But Christ commandqui utuntur Sacramento, recor- eth us to do it in remembrance of detur, quæ beneficia accipiat per himself' (Luke xxii. 19), therefore

[ocr errors]

Christum, et erigat et consoletur the Mass has been instituted that pavidam conscientiam. Nam id faith in them which use the Sacraest meminisse Christi, beneficia ment may remember what benefits meminisse, ac sentire, quod vere it receiveth by Christ, and that it exhibeantur nobis. Nec satis est may raise and comfort the fearful historiam recordari, quia hanc conscience. For this is to remember etiam Judæi et impii recordari Christ, to wit, to remember his benpossunt. Est igitur ad hoc fa- efits, and to feel and perceive that cienda Missa, ut ibi porrigatur they be indeed imparted unto us. Sacramentum his, quibus opus Nor is it sufficient to call to mind est consolatione, sicut Ambrosius the history; because that the Jews ait: Quia semper pecco, semper also and the wicked can do. Theredebeo accipere medicinam.'

fore the Mass must be used to this end, that there the Sacrament may be reached unto them that have need of comfort; as Ambrose saith, 'Because I do always sin, therefore I ought always to receive the medicine.' Cum autem Missa sit talis com- And seeing that the Mass is such municatio Sacramenti, servatur a communion of the Sacrament, apud nos una communis Missa we do observe one common Mass singulis feriis atque aliis etiam every holy day, and on other days, diebus, si qui Sacramento velint if any will use the Sacrament, at uti, ubi porrigitur Sacramentum which times it is offered to them his, qui petunt. Neque hic mos that desire it. Neither is this cusin Ecclesia novus est, nam vete- tom newly brought into the Church. res ante Gregorium non faciunt For the ancients, before Gregory's mentionem private Missa; de time, make no mention of any pricomuni Missa plurimum loquun-vate Mass; of the common Mass tur. Chrysostomus ait: Sacer- they speak much. Chrysostom saith dotem quotidie stare ad altare, that the priest doth daily stand at et alios ad communionem accer- the altar, and call some unto the sere, alios arcere. Et ex Cano- Communion, and put back others.' nibus veteribus apparet, unum And by the ancient Canons it is aliquem celebrasse Missam, a quo evident that some one did celebrate reliqui presbyteri et diaconi the Mass, of whom the other elders

[ocr errors]
[ocr errors]

sumpserunt corpus Domini. Sic and deacons did receive the body enim sonant verba Canonis Ni- of the Lord. For so the words of ceni: Accipiant diaconi secun- the Nicene Canon do sound: 'Let dum ordinem post presbyteros the deacons in their order, after ab episcopo vel a presbytero the elders, receive the holy Comsacram communionem. Et Paulus (1 Cor. xi. 33) de communione jubet, ut alii alios expectent, ut fiat communis participatio.

munion of a bishop, or of an elder.' And Paul, concerning the Communion, commandeth, 'that one tarry for another' (1 Cor. xi. 33), that so there may be a common participation.

Postquam igitur Missa apud Seeing, therefore, that the Mass nos habet exemplum Ecclesiæ, ex amongst us hath the example of Scriptura et Patribus, confidi- the Church, out of the Scripture, mus improbari eam non posse, and the Fathers, we trust that it can maxime cum publicæ ceremonia not be disapproved; especially since magna ex parte similes usitatis our public ceremonies are kept, the serventur; tantum numerus Mis- most part, like unto the usual ceresarum est dissimilis, quem pro- monies; only the number of Masses pter maximos et manifestos abu- is not alike, the which, by reason of sus certe moderari prodesset. very great and manifest abuses, it Nam olim etiam in ecclesiis were certainly far better to be modfrequentissimis non fiebat quo- erated. For in times past also, in tidie Missa, ut testatur Histo- the churches whereunto was greatria Tripartita Lib. IX. Cap. est resort, it was not the use to have 38: Rursus autem in Alexan- Mass said every day, as the Tripardria quarta et sexta feria Scri- tite History, lib. ix. cap. 38, doth witpturæ leguntur, easque Doctores ness. Again,' saith it, 'in Alexaninterpretantur, et omnia fiunt dria, every fourth and sixth day of præter solennem oblationis mo- the week, the Scriptures are read,

rem.'

[ocr errors]

and the doctors do interpret them; and all other things are done also, except only the celebration of the Eucharist.'

VOL. III.-D

ART. IV.-De Confessione.

Confessio in ecclesiis apud

ART. IV.-Of Confession. Confession is not abolished in

nos non est abolita, non enim our churches. For it is not usual solet porrigi corpus Domini, to communicate the body of our nisi antea exploratis et absolu- Lord, except to those who have been tis. Et docetur populus dili- previously examined and absolved. gentissime de fide absolutionis, And the people are taught most de qua ante hæc tempora ma- carefully concerning the faith regnum erat silentium. Docentur quired to absolution, about which homines, ut absolutionem pluri- before these times there has been a mi faciant, quia sit vox Dei et deep silence. Men are taught that mandato Dei pronuncietur.

they should highly regard absolution, inasmuch as it is God's voice, and pronounced by God's command.

Ornatur potestas clavium, et The power of the keys is honored, commemoratur, quantam consola- and mention is made how great contionem afferat perterrefactis con- solation it brings to terrified conscientiis, et quod requirat Deus sciences, and that God requires fidem, ut illi absolutioni tan- faith that we believe that absolution quam voci de cælo sonanti cre- as a voice sounding from heaven, damus, et quod illa fides in and that this faith in Christ truly Christum vere consequatur et ac- obtains and receives remission of cipiat remissionem peccatorum. sins.

Antea immodice extollebantur Aforetime satisfactions were imsatisfactiones; fidei et meriti moderately extolled; of faith, and Christi ac justitiæ fidei nulla the merit of Christ, and justificafiebat mentio; quare in hac tion by faith, no mention was made. parte minime sunt culpanda Wherefore on this point our churchecclesiæ nostræ. Nam hoc etiam es are by no means to be blamed. adversarii tribuere nobis co- For this even our adversaries are guntur, quod doctrina de pani- compelled to concede in regard to tentia diligentissime a nostris us, that the doctrine of repentance tractata ac patefacta sit. is most diligently treated and laid open by us.

docent,

Sed de confessione quod enumeratio delictorum non

But of Confession our churches teach that the enumeration of sins

sit necessaria, nec sint oneran- | is not necessary, nor are consciences dæ conscientia cura enumerandi to be burdened with the care of enuomnia delicta, quia impossibile merating all sins, inasmuch as it is est omnia delicta recitare, ut impossible to recount all sins, as the testatur Psalmus (xix. 13): 'De- Psalm (xix. 12) testifies: 'Who can licta quis intelligit? Item Jere- understand his errors?' So also mias (xvii. 9): 'Pravum est cor Jeremiah (xvii. 9): The heart is hominis et inscrutabile. Quod deceitful above all things, and dessi nulla peccata nisi recitata perately wicked. Who can know remitterentur, nunquam adquie- it? But if no sins were remitted scere conscientiæ possent, quia except what were recounted, conplurima peccata neque vident, sciences could never find peace, neque meminisse possunt. because very many sins they neither see nor can remember. The ancient writers also testify

Testantur et veteres scriptores enumerationem non esse ne- that the enumeration is not necescessariam. Nam in Decretis sary. For in the Decrees Chrysoscitatur Chrysostomus, qui sic tom is cited, who speaks thus: 'I ait: Non tibi dico, ut te pro- do not say to thee that thou shouldst das in publicum, neque apud discover thyself in public, or accuse alios te accuses, sed obedire te thyself before others, but I would volo prophetæ dicenti: "Revela have thee obey the prophet when ante Deum viam tuam." Ergo he says: "Reveal thy way unto the tua confitere peccata apud De- Lord." Therefore with prayer conum, verum judicem, cum ora- fess thy sins before God the true tione. Delicta tua pronuncia Judge. Pronounce thine errors, non lingua, sed conscientiæ tuæ not with the tongue, but with the memoria, etc. Et Glosa (De Po- memory of thy conscience.' And nitentia, Dist. V. Cap. Consideret), the Gloss (Of Repentance, Dist. fatetur humani juris esse confes- V., Chap. Consideret), admits that sionem [dass die Beicht nicht Confession is of human right only durch die Schrift geboten, son- [is not commanded in Scripture, dern durch die Kirche einge- but has been instituted by the setzt sei]. Church].

Verum confessio, cum propter Nevertheless, on account of the maximum absolutionis beneficium, very great benefit of absolution,

[graphic]
« PreviousContinue »