x 17). There is our corner, either with other.' Cp. Nativ. vi (i 100), Res. i (ii 205).' P. 123. 11. Serm. Res. xii (ii 402) As [the holy mysteries] are a means for the raising of our soul out of the soil of sin-for they are given us and we take them expressly for the remission of sins-so are they no less a means also for the raising of our bodies out of the dust of death. The sign of that body which was thus "in the heart of the earth," to bring us from thence at the last. Our Saviour saith it totidem verbis "Whoso eateth my flesh and drinketh my blood, I will raise him up in the last day” (Jo. vi 54):' ib. v (ii 268) The Church offereth us a notable pledge and earnest of this hope [of the resurrection] there to bestow; even the Holy Eucharist.❜ Cp. ib. xiv (iii 22), xvi (iii 38). 13. Serm. Res. xviii (iii 102) ‘Quidquid Testamento legatur, Sacramento dispensatur, "what the testament bequeatheth, that is dispensed in the holy mysteries. Cp. Hooker E.P. v 56 § 11 'the pledge of our heavenly inheritance.' 14. Serm. Pent. vi (iii 219) And by and with these [the body and the blood], there is grace imparted to us; which grace is the very breath of this Holy Spirit, the true and express character of his seal, to the renewing in us the image of God whereunto we are created. . . . Be careful to "stir it up" (2 Tim. i 6), yea " to grow" and increase in it (2 Pet. iii 18), more and more, even to the consummation of it, which is glory -glory being nothing else but grace consummate, the figure of this stamp in his full perfection.' 16 sqq. The Commemoration, with which the Invocation of the Holy Ghost, following the recital of the Institution, opens in the Lit. of S. Basil (Litt. E. and W. p. 405). It is of the same type in all liturgies, except in some instances of Gallican masses and the English since 1552. It is restored in the Scottish and American. 27 sqq. From the preface to the Lord's Prayer in Lit. S. Bas. (Litt. E. and W. p. 410) and the first prayer, of S. Basil, in Ακολ. τῆς ἁγ. μεταλήψεως, Horolog. p. 467. P. 124. 3 sqq. From the third prayer, of S. Chrys., in 'Axoλ. TŶS ἁγ. μεταλ. 13 sqq. The prayer in the sacristy at the end of Lit. S. Bas. (Litt. E. and W. p. 411: cp. p. 344). 24 sqq. Cp. Serm. Pent. iii (iii 152) 'Why should concupiscence to evil be reputed sin on the worst part, and a like desire, concupivi desiderare mandata tua (Ps. cxix 40), not be as well reckoned for as much as the better part, though it be not full out "according to the purification of the sanctuary"?' P. 127. Serm. Gowries vii (iv 164) Will ye see David do penance indeed for it? Penance, I say, in all the parts the schoolmen make of it: 1. contritio cordis, in this verse [1 Sam. xxiv 5] his heart smites him for it; 2. confessio oris, in the next "The Lord keep me" from doing more, this was too much; 3. satis 6 factio operis in the last verse [8], in making amends, by not suffering his men to rise, but converting them from so sinful a purpose.' In the text there is no heading of the third section; Andrewes generally uses fruits' or works of repentance' instead of satisfaction' (Serm. Repent. viii [i 435 sqq.]). The definition of Penance as consisting on the part of the penitent in contrition, confession and satisfaction seems to have begun with the Decretum, Peter Lombard and Richard of S. Victor in the xiith cent. and it has since been the accepted teaching of the schools: see Pet. Lomb. Sentt. iv 16 § 1; Richard a S. Victore de potestate ligandi 5; S. Thom. Aq. Summa iii 90 § 1; Conc. Trident. Sess. xiv; Catech. Rom. ii 5 § 21; Hooker Eccl. Pol. vi. From the Decretum onwards a homily attributed to S. Chrysostom (Opp. lat. Basel 1547, ▼ 901) is commonly quoted: pœnitentia. . in corde eius contritio, in ore confessio, in opere tota humilitas. Cp. Cassian Coll. xx. P. 127. 5-7. See on p. 43 l. 33. 9. See on p. 28 l. 19. 10. Serm. Repent. viii (i 437) Now if affections give life, the quicker the affection the more life it gives. And there is none quicker than that of anger. For which cause when time was you may remember we made it the chief ingredient into repentance. Even anger at ourselves, we were so evil advised as to bring ourselves into the anger of God.' 13 sq. Serm. Prayer xvi (v 442) Sin consists not only of an offence or guilt, but of an issue or inclination to sin, so that our care must be as well that we pray that this running issue may be stopped, as that punishment due to us for sins past be remitted; and to this end both parts of repentance are required of us, that is, sorrow for sins past, and provident care to avoid sin to come; we must by prayer seek for grace of God non modo quo deleatur debitum sed ne contrahatur debitum, "not only that our debt be done away, but that it may not be contracted."" 22. The meaning of this is not clear; but perhaps it is explained by S. Giles' Lectt. p. 398 Secondly... there is another dore whereat sin is said to lye, that is "the dore or gate of death" (Ps. ix 13), "I am going to the gate of death" (Is. xxxviii 10)'-so that the meaning would be, that there is room for repentance in this life, but not after; unrepented sin waits at death's door to seize us. Cp. Targum of Ongelos in Gen. iv 7: si non bene egeris opera tua, in diem iudicii peccatum servatum est: in qua futurum est ut ulciscatur de te si non converteris. Elsewhere Andrewes interprets peccatum cubans as temptation (S. Giles' Lectt. p. 402 'Forasmuch as we shall be continually provoked and assaulted by sinne, and sin will run to us and ly at the dore, yet we are not to goe and meet it '), or as sin unrealised while it is committed as opposed to peccatum vigilans, sin realised in the remorse after' (ib. 403); or again as sin enticing gently at the first' as opposed to peccatum clamans' pulling a man by the throat' and accusing him (ib. 427). P. 127. 25. The editions read sanctio, obviously by mistake for sanatio: cp. Serm. Rep. viii (i 445) 'Repentance is the physic of the soul and body both. Sit obsecro sanatio saith Daniel (iv 27) "let there be a cure done," when he exhorted him to repent.' Cp. Prayer iv (v 333). See margin of Dan. iv 27 in A.V. and R.V. 26. 'A city of refuge.' S. Jerome c. Pelagian. i 33 (ii 716 c) 27. Tertullian compares penance to a plank on which the ship- P. 128, 2 sqq. Serm. Rep. viii (i 441) 'We sort the works of repentance as they may best answer and suit with the works of sin. Now all sins grow out of these three heads and may be reduced to one of them, the 1 spirit, the 2 flesh, 3 and the world, and are corrected each of them by his contrary. ... P. 128. 10 sqq. Theophylact (11th cent.) in Mat. xxv (i 141 E) in loc. cit. P. 130. 15. Cp. Serm. Pent. iv (iii 173) When men grow faint in P. 130. 19 sq. Serm. Repent. iv (i 368) Two kinds of fasting we find in Scripture. 1. David's, who fasted "tasting neither bread " nor ought else "till the sun was down" (2 Sam. iii 35), no meat at all;-that is too hard. 2. What say you to Daniel's fast? "He did eat and drink," but not cibos desiderii “no meats of delight," and namely ate no flesh (Dan. x 33). The Church, as an indulgent mother, mitigates all she may; enjoins not for fast that of David, and yet qui potest capere capiat (Mt. xix 12) for all that; she only requires of us that of Daniel, to forbear cibos desiderii, and "flesh" is there expressly named-meats and drinks provoking the appetite, full of nourishment, kindling the blood; content to sustain nature, and not "purvey for the flesh to satisfy the lusts thereof " (Rom. xiii 14). And thus by the grace of God we may, if not David's, yet Daniel's. For if David's we cannot, and Daniel's we list not, I know not what fast we will leave, for a third I find not.' P. 131. 3, 9-11. Ascendat ad te Domine Deus oratio mea et peto ut non revertatur ad me vacua, sed sicut vis et scis miserere mei in omnibus animæ et corporis necessitatibus: also in Horat 1494 f. A 3. Cp. Stowe Missal f. 13 b. P. 132. 10 sqq. From the prayer Dona mihi quæso after the Psalterium S. Hieronymi, also in Horae 1494 131. 33. Of them'i,e. of sinners. Dr Neale, not noticing the quotation of S. Mt. xxvi 73, rendered this I am made of sins.' 35. From the Conditor cali et terra; also in Horae Paris, J. Philippe, 1495; Hilsey's Primer 1539 (Three Primers P. 369). P. 133. 6 sqq. With nos. 3, 4, 6-9, 13, 14 cp. Fisher of Rochester's Psalmus i (Private prayers of the reign of Q. Elizabeth, Parker Soc., p. 318), which Andrewes seems to be following. 23 sqq. This represents the medieval enumeration of the Aggravat ordo, locus, persona, scientia, tempus, See S. Bonavent. in Sentt. iv xvi 1 § 9; cp. Hort. an. 1516 f. |