hence argue that the Arrians were orthodox or the Nestorians Catholikes or the Sadduces right beleevers Did you never read in S. Hilary the ministers of antichrist are 〈◊〉 to 〈◊〉 of their unity in their impiety if you ever read it could you choose but reflect upon your self as for us though we desire nothing more than that we may think one thing and that as we all agree in the love of truth so we might all professe that truth in love yet when piety and unity truth and concord are divided we say with Nazianzen a godly discord is better than an ungodly concord it is better to dissent for truth than consent in errour Here if you reply that you argue not barely from consent but from consent in the truth you fall again to your begging trade you suppose that which is the main point in question and bears all before it prove your doctrine to be the truth of God and take all A man would think that there should not be heard so much as the noyse of an haÌ„mer among your workmen who stand so much for unity If there should be differences even in matter of saith necessary to salvation among us as there are not our controversies are de fimbriis non de textu of the lace and fringe of ceremonies not of the queens vesture of gold wrought about with divers colours I say if there were differences amongst us in substantiall points of faith this could be no strong argument against us who make not unitie an inseparable note of the true church but it utterly overthrows your church in your own judgment who determine peremptorily that where there is not unity there is no true church but I assume there is not unity in doctrin of faith amongst you therefore out of your own mouth I conclude you have no true church Although like Samsons soxes you are all tyed by the tayl that is the conclusions de fide set down by your false prophet teaching lyes whom the prophet Esay warranteth us to call the tayl yet your heads are as far asunder as may be and you draw almost in every controversie of faith contrary ways casuist against caâ—â—ist and canonist against canonist and canonist against casuist Dominicans against Franciscans and Sorbonists against Dominicam and Jesuits against all Neither are these quarrels {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but as Hercules his controversies was with Antens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} about Scripture the rule of faith and Popes and councels the judges of faith and regenerating grace the cause of faith and justification the effect of faith and the sacraments the symbols of faith Your controversies are sharp and poinant and your differences irreconcilable you are at odds 1. Concerning scripture Some of you hold that the Jews have corrupted the originall of the old Testament as Iacobus episcop. Christop. and Canus and others deny it as Driedo and Bellarmine Some of you hold that the originall text of Greek and Hebrew are authenticall and that by them all translations are to be examined Others according to the strict letter of the trent-Trent-canon hold the vulgar latin absolutely authenticall insomuch that no man quovis praeiextu upon any pretence whatsoever may reject it Some among you hold the books known by the name Apocrypha not to be of equall authoritie with the canonicall scriptures nor to be produced to ground any article of faith upon them Others carried away with the Trent-stream admit those apocryphall writings into the canon of scripture given by divine inspiration 2. Concerning the Decalogue Some of you teach that we are commanded to worship God even in the devill himself others disclaim this strange doctrin Some of you teach that the commandement non facies sculptile is not morall nor bindeth christians but part of the ceremoniall law and positive appertaining to Jewes onely others defend the contrary with us Some of you teach that images are not to be worshipped in themselvs or properly but only ratione prototyps in regard of the thing which they represent others defend that the image is to be worshipped in and for it self and not only in regard of the thing which it representeth Nay some blush not to maintain that the image is to be worshipped eodem cultus genere quo prototypon that is that the image of Christ is to be worshipped with the same worship wherewith we worship Christ to wit cultu latria that the image of the blessed Virgin is to be worshipped with the same worship wherewith we ought to worship the Virgin her self to wit cultu hyperdouliae that the images of saints are to be worshipped with the same worship wherewith the saints themselvs are to be worshipped to wit cultu doulia Some hold all equivocation before a magistrate to be unlawfull and forbidden in the commandement non dices falsum as being no better in plain english than a lye Others allow equivocation in divers cases 3. Concerning the blessed virgin Some earrestly maintain that she was conceived in sin as all the children of Adam are Christ only excepted others with as much veheâ—â—â—cie both maintain the doctrin and celebrate the â—eaâ—â— of her iâ—â—â—culane â—onception and though Sixtus the 4. took part with the Francâ—… yet cardinall de Turre-Cremata writes for the Dâ—… Mulciber in Trojam prâ—â—râ—ja stabaâ— Apâ—llâ— 4. Touching the grace of regeneration and the â—pâ—ration thereof in our conversion Some teach that it worketh physicè and determineth the will others teach that it worketh onely â—…liter standing as it were at the devotion of the will to admit of it or refuse it to be converted by it or not 5. Touching justification Som teach that we are not justified by our inherent righteousnesse as Pighius and oâ—heâ—s cited out of Vega others follow the common tenet affirming that the righteousnesse by which we are justified before God is not Christs imputed but out inherent righteousnesse 6. Touching certainty of salvation The learned know Câ—…rinus hath written in this point agreeable to the doctrine of the reformed churches as also how Dominious Sâ—â—â— impugâ—eth his opinion 7. Touching marriage Some hold it lawfull for the innoceâ—t partie to marry after divorce for adultery others hold it utterly unlâ—wfull 8. Touching merit of works Some hold that the workâ— of a man in the state of grace merit ex condigno ratione operis eternall life others ex congruo onely and some utterly exclude all merit as they are cited out of Vega. 9. Touching sinns Some teach that all sins in their own nature are mortall others are for the schools distinction of vâ—â—iall and mortall sinns 10. Touching the sacrament of the Lords supper Some teach that the body of Christ is made of the bread and allow of a kind of production in transubstantiation others defend transubstantiation by way of adduction not production Secondly soâ—e reach that the
if God strictly examin them or that true holinesse and sanctifying grace may be lost or that masses may be celebrated without communicants or that princes have not authority over ecclesiasticall persons or that images are to be adored or that men may merit by their works eternall life or that a child of God ought to doubt of Gods mercy and may not be assured of his salvation or that it belongeth not to princes to call ecclesiasticall assemblies or that the church in the most strict sense consisteth not of the elect only or that the whole church consisting of laity as well as clergy may not participate the mysteries of the body and blood of Christ entirely drinking of the holy cup as well as eating of the bread Let him be accursed Methinks I hear you already cry out with her in the Poet Heu patior telis vulnera facta meâ—s Oâ— with the eagle in Iulians mâ—tto feeling her self deadly wounded with an arrow feathered out of her own wing Nostris configimur alis PARAG. XIX Concerning the faith of Constantine CHALLENGE Or lastly if you desire to go neerer to the times of the apostles we will joyn with you to prove our faith in the days of Constantine the great who first built and opened christian churches and gave freedom for christians to come together and to know and publish to the world what was held by them which before could not so well be done by reason of the perfecâ—tions in which the church had been 〈◊〉 then generally eclipsed Answer From S. Gregory you step up immediately to Constantine the great and at once stride over 300 years in which time the prime and flower of the Greek and Latin fathers lived and dyed would none of them father your Church You take an oath if you be magistri in theologia to expound scripture non â—isi juxta unaâ—… câ—â—sensum patrum according to the unanimous consent of the fathers this joynt consent can very hardly be found in the interpretation of the â—…ures before Constantiâ—â—s time because few before that time commented upon the holy scripture at least whose works are come to our hands and therefore you should have especially instanced in the fathers from Constantines time to S. Gregoâ—â—s but as Festus answered Paul so think I fit to answer you Caâ—…em appellâ—…â—d Câ—sarem ibis you have appealed to Constantine and to Constantine you shall go of whom I may say truely that which the Fre 〈…〉 sometimes spake before him gloâ—ingly tu no 〈…〉 illâ—◠〈◊〉 faciâ—… 〈◊〉 〈◊〉 〈◊〉 the Britains by â—â—y 〈◊〉 for though Liâ—… heâ—… not Iustus goeth about to rob us of this brouch and brightest lustre of our nation denying us the honour of his birth as you do of his faith yet I doubt not but to make good against him and you that Constantine is ours body and soul and to resolve you in point of his birth and native soyle which was this our Iland I refer you to Baronius for his faith to Eusebius Socrates Sozomen Arnobius Lactantius Minutius Foelix Athanasius Epiphanius and Greg. Nazianzen and divers others who lived in the same time or not long after him Let the faith generally beleeved and received in the age wherein this blessed Emperour lived serve as a touchstone to examine our pure and precious and your drossie and counterfeit faith and first let us begin with the ground of all faith the holy scriptures 1. We teach that the canon of the old testament consisteth of 22. books only excluding the apocryphall which your councell of Trent confoundeth with the canonicall Let the first quaere then be whether did the church in Constantines time hold with your canon or ours To this let the councell of Laodicea speak qua autem oporteat legi in authoritatem recipi haec sunt Genesis Exodus c. These books which ought to be read and received as authenticall and canonicall are these following Gen. Exod c. In which catalogue none of the apocryphall books are mentioned Let Athanasius inform us who reckons but 22. books of the old testament as we do and after him Greg. Nazian. most expresly brandeth the apocrypha with a note of bastardy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Which Greek verses a wel-willer to your church hath translated into Latin At tua ne libris fallatur mens alienis Hunc habeas certum numerum a me lector â—â—ice Tot nempe Hebrâ—â— quot sunt elementa loquelae Quicquid pratorea est hand inter certa loc anduâ— The Greek word for word is thus to be Englished I have sâ—â— down 22. books of the old testament agreeable to the number of the Hebrew letters â—â—d 〈◊〉 â—e found any besides these â—… to be counted among the true and genuine books of the old Testament 2. We with Tertullian adore the pleâ—â—tude of scriptures aâ—â—ibing to them this perfection that they contain in them all things necessary to salvation You maintain on the contrary that the written word alone is not a sufficient and perfect rule and therefore you add unto it the unwritten word which you call cradâ—ion Which part did Constantine take and the church in his time let Athanasius be heard in this case Sufficiunt per se sacroe divinâ— us inspiratae luâ—rae ad veritatis indicationem The holy inspired scriptures are sufficient of themselvs for the declaration of the truth let â—aâ—tantiâ—â— be heard Cyprian was so ravished with the excellent knowledge of the holy scriptures that he was content with them alone upon which faith is built Let us hear Constantine himself who sitting in a golden chair as president and moderator in the first and most famous councell of Nice recommendeth the books of the old and new testament to the fathers assembled in that councell in these words the books of the evangelists and apostles and the oracles of the ancient prophets do plainly instruct us what to conceive of divine matters therefore setting aside all enmity and discord let us from the words inspired by God take the resolution of those things that are in question which most christian direction of this most noble Emperour swayed much with the fathers in that synod yet cardinall Bellarmin makes light of it and gives the Emperour a slurr for it lib. 4. de verbe Dei non scripto cap. 11. Respondeo hoc testimonium non esse tanti faciendum erat enim Constantinus magnus Imperator non magnus ecclesiae Doctor I answer that this testimony is not of so great moment for Constantine was indeed a great Emperour but not a great Doctor of the church 3. We teach that the wood of Christs crosse is not to be worshipped at all much lesse with divine worship you teach on the contrary that the crosse of Christ is to be adored cultu latria that is with the highest kind of
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or rather we offer a commemoration of that sacrifice Iâ— S. Chrysâ—stome had beleeved as you now do that the true body of Christ is properly offered and his blood truely shed in the daily sacrifice of the masse he should have corrected his former correction of himself and said what said I we rather offer a memoriall of Christs sacrifice nay rather we offer the very sacrifice it self Christs body and blood and that truely and properly 7. We teach that images may not be set up in churches to worship God by theÌ„ much lesse to worship the images themselvs you on the contrary maintain the erecting censing clothing kissing kneeling before and worshipping of images From which idolatry superstition how fat the church was in Constantines age appears by the canon of the councell of Eliberis the act of Epiphanius the judgement of Eusebius and the joynt testimony of Minutius Felix and Lactantius The 36 canon of the councell of Eliberis is very expresse against images and pictures in churches placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parictibus depingatur It seemed good to us or we have determined that no images or pictures be in churches lest that which is worshiped and adored be painted on the walls When S. Epiphanius saw that canon neglected and the law of God violated in that poynt his zeal kindâ—ed within him he tare down a vâ—il rent it in the middle which he found hanging on the church walls at Anablathra because it had on it an image as it had bin of Christ or some saint More over he gave charge to those of that place not to hang up any more such veils against the expresse command of God Eusebius was no better affected to images then Epiphanius for in his epistle to Constantia who desired him to send her an image of Christ he contendeth by many arguments that no true image of Christ may be drawn neither according to his divine nature nor according to his humane not according to his divine because no man hath â—ver seen or can see that not according to his humane because we have learned that his humane nature or form of a servant is â—ingled with or united to the glory of his divine dignity and who will undertake with dead colours to expresse the brightnesse of that glory and dignitie Minutius Felix upon another reason dislikes the dedicating of any image to God put aâ— nos occultare quod credimus si delubra ar as non habemus quod enim simulacrum Deo fingam eum si recte existimes sit dei homo ipse simulacrum Dost thou think that we conceal what we worship because we have no place for images nor altars I pray what images shall I make to God seeing if we judge rightly man himself is Gods image Lactantius is warmer in the cause he concludes peremptorily that religion and images cannot stand together wherefore out of doubt there is no religion where there is an image therefore out of doubt none in your church where there are so many images for if religion be a divine thing and there is nothing divine but in things that are heavenly images therefore are voyd of religion because there can be nothing heaâ—enly in that thing which is of the earth The same Lactantius lib. 2. divinarum institut cap. 2. excludes all images even of the true God as needlesse and superâ—â—uous the image of a man seems then to be needfull when the man himself iâ— away but it is of no use when he is present therefore the image of God is ever superfluous and of no use because his spirit and deity being every where present can never be absent from us You see he layes hard at your images and he endeavours as vehemently to blow out your wax lights They light candles to God as if he were in the dark can he be thought well in his wits who offers candles or wax lights to God for a gift who is the author and giver of all light If this strong breath of Lactantius being but single cannot blow out the lights that burn continually in your churches yet methinks the joynt and conspiring breath of all the fathers assembled in the councell at Eliberis cannot but puff them quite out It is to be forbidden that candles be publikely lighted if any do presume to do otherwise let them keep from the communion In fine to draw the arrow you have put into Constantines bow to the head against the errors and superstitions of your present Romish church prove to me by any good and uncontrolable testimony that publike service in an unknown tongue or masses without communicants or communion of the laity without the cup or making images of the three persons of the Trinity or worshipping images or crosses or selling pardoâ—â— for the release of souls out of purgatory or elevation or circumgestation of the host in pompous procession or praying upon beads or hallowing meddals and Agnus Dei's or blessing salt spittle water c. or christening bells and gallies or going on pilgrimage to the images of Christ our Lady and other saints or whipping themselvs in penance for their own sins or the sins of others or such like customs and fites of your now Romish church were in practice in Constantine his time Prove that the treasury of saints merits and works of supererogation or unwritten traditions in matter of faith or justification before God by inherent righteousnes or any sin in its own natâ—re veniall and not against the law of God but only beside it or esteeming the Apocryphall books of the old testament for canonicall scriptures or equalizing the Latin vulgat translation of the old and new testament to the originalls in Hebrew Greek or seven sacraments properly so called or the Popes infallibitie or his transcendent authority to gratifie or disannull the acts of generall councells to canonize saints to dispence with oaths and vows to depose kings and dispose of their kingdoms or the suspending the effect of the sacrament upon the intention of the priest or accidents without subjects or rats and mice eating Christs body or the putting it in many thousand places at once or any the like assertions of your Romish doctors were any part of Constantines beleef and the day shall be yours In the mean time if as your challenge and the promise of your friends deeply engage you you shall think of a reply to this my answer I require three things of you First that according to our Saviour his rule you mete the same measure to me which I mete to you by setting down my whole answers in my own words that the reader may see what you answer to each particular and what you balk as also how direct and pertinent your replyes shall be Secondly that you be not guilty of that which
this thirst but from some knowledge and fore-tast of this heavenly liquor Nemo currit ad gratiam nisi per gratiam no man followeth after grace but by the power of grace Saint Chrysostom some hundreths of yeers before Austin the monk receiv'd his commission from Gregory the great speaketh of the efficacie of the word preached the power of the christian faith in this Island And Sulpitius Severus reporteth that in the councell of Ariminum assembled An. Dom. 359. three Britain bishops were present and before this councell Athanasius makes mention of certain Britain bishops who subscribed to the councell of Sardiâ—a An. Dom. 347. And before this councell King Lucius wrote to Eleuther bishop of Rome to assist him in establishing the christian faith in his dominions which work God so blessed in his hands that Dicetus and Reade affirm that in the place of 28. heathenish priests called â—lamines and archiflamines there were substituted in his time so many bishops archbishops To go up higher yet and to come even within sight of the apostles Theodorâ—â— affirmeth that S. Paul after his first imprisonment at Rome preached the Gospel among the Britains and it is not unlikely that then he converted Pudens and Claudia his wife our countrey-woman not so much enobled by the praise of Martial Claudia câ—ruleis cum sit Ruffina Britannis Edita cur Latiâ— pectora plobis habet as by the mention of her in the sacred scriptures Eubulin saluteth thee and Pudens and Claudia Some yet ascend higher and from Gildas collect that England received the faith of Christ about the death of Tiberius What other construction can you make of these his words interea glaciali frigore rigenti Insulae velut longissime terrarum secessu soli visibili non proximae vetus ille non de firmamento solum temporali sed de summa etiam coelorum arce tempora cuncta excedente universo orbe praefulgidum sui coruscum oftendens tempore ut seimus Tyberii Caesaris summo c. By this account it should seem that Britain received the christian faith before Rome which as I will not aveâ—â— so I dare confidently affirm on the other side that Britain had a christian king before Rome had a christian Emperour residing in it neither do we ow so much to Roâ—â— for Austin the monk as Rome oweth to our nation for Constantinâ— the Emperour Neither can you blanch this your errour by restraining the name of English when you say we Englishmen were c. to those Anglo-Saxones who entred this land about or a little before Austin the monks arrivall for who taketh the word Angli or Englishmen now in that restrained sense How know you that we Englishmen now living are descended from those Anglo-Saxones rather then from the Britains or Danâ—â— or Norâ—ans who all successively inhabited this land And what if these Angli or Anglo-Saxones in Beda's time distinguished from the Picts then also inhabiting here were not first converted to the christian faith by Austin the monk I am sure Bede affirmeth that the Eastern Angli or English were firâ—â— gained to Christ by Fâ—lix the Northern by Paulinus and the middle-landers by 〈◊〉 find me ouâ— if you can a fourth sort of English first converted by Austin the monk To coâ—clude if it b◠〈◊〉 which you affirm that there is but one true divine and infallible faith professed by the church of Christ and it hath been proved that the christian faith was professed in this Iland many hundreths of yeers before Austin the monk his time it followeth that we Englishmen were â—â—t first converted by Austin to that faith and religion of which you speak without which no man can be saved but of Austin and S. Gregory more hereafter PAR. XVIII Of the faith of Gregory and Austin the monk CHALLENGE Or if c. a faith confirmed by miracle from heaven and therefore must needs be true and never noted to differ from the common received faith of Christendom in those days as appeareth by the severall epistles of the said S. Gregory to the bishops of Europe Asia and Africa with all whom he held communion of faith so as if Christ had a catholike church on earth as needs he must S. Gregory was of it and being then a true church we say holding still the same tenets it must needs be so now Gods truth being like unto him without change And therefore if 〈◊〉 angell should some from heaven to 〈◊〉 us any other 〈◊〉 thâ—â— we first received we are not to hear him the good seed being ever first sowed and the Galatians were worthily reprehended by S. Paul for not constantly retaining the first plâ—â—ted faith Answer If by S. Gregoâ—ies care and Austin the monks pains the wells of salvation which long before that time had been digged in these countries but in divers places were â—…ed up by barbarous Payâ—â—ms sworn 〈◊〉 to the crosse of Christ were any whit opened and the water cleanâ—â—â— from 〈◊〉 â—â—nish filth and superstition we blesse God and 〈◊〉 the instruments for it The miracle you speak of if any were wrought it was to confirm the common christian faith not any Râ—mish additions thereunto or superstitiâ—ns For the monk himself he stands or falls to his own master The water as S. Aâ—â—stin noteth which passeth through a leaden 〈◊〉 into a garden waters the garden and makes it fruitfull yet it produceth 〈◊〉 such good effect upon the pipe even so oft-times it falls out that the instruments of much sanctifying grace to others retain not the like measure in themselvs Somewhat it was that the British monks could not perswade themselvs that this Austin was as you say 〈◊〉 â—an 〈◊〉 from Godâ— his insolent and irrespective carriage towards them argued in their judgement that he could be no scholler of Christ the great master of humilitie And for S. Gregory himself who sent him though he were a great light and ornament of that age in which he lived yet the Latin proverb was verified even in him omnibus Punicis malis putriduÌ„ granuÌ„ inesse No pomgranat so sweet and sound in which a curious eye may not find one rotten grain Some rotten grains your own criticks have observed in him but not neer the coat there he is sound In the substantiall points of faith now in controversie between us which he had occasion to touch upon he is truely orthodox and clearly ours I will instance in many severall points and all of them of importance 1. Then for the title of oecumenicall bishop and supream head over all bishops he declaimeth against it as prophane sacrilegious perverse proud insolent anti-christian and Luciferian contrary to the Gospel contrary to the canons and what not And very ridiculous is the answer of cardinall Bellarmine hereunto in his second book de Rom. Pont. cap. 31. That universall bishop may be taken two ways either as it signifietha power and
the emperour though it were against his heart and conscience 6. For the canon of scriptures S. Gregory holds the book of Maccabees in the same rank as we do profitable to he read for the edification of the church but not to be produced as inspired by God and of infallible authority for the confirmation of any poynt of faith for being to alledge a testimony out of those books he makes way for it by this preface de qua re non inordinatè agimus si ex libris licet non canonicis sed tamen ad adificationem ecclesia editis testimonium proferamus touching which matter we do not amisse if we bring forth a testimony out of those books viz. the book of Maccabees there cited which though they are not canonicall yet they are set forth for the edification and instruction of the church 7. For adoration of images he detests it as much as we see his epistles upon record si quis imaginem facere voluerit minimè prohibe adorare vero imagines omnibus modis devita If any man will make an image forbid him not but by all means avoyd the worshipping of images Who will now be a papist when we see the Pope is become a zealous Calvinist 8. Touching merit of works S. Gregory teacheth as we do that we ought not to repose any confidence in our own merits non in fletibus non in actis nostris sed in advocati nostri allegatione confidamus let us not trust in our own weeping and bewayling of our sins nor in our own acts but in the intercession of our advocate and upon Iob si ad virtutis opus excrevero ad vitam non ex meritis sed ex venia convalesco If I grow to any work of vertue I am restored to life not by merits but by pardon I forbear to alledgemore testimonies out of S. Gregory touching this poynt because those many clear passages which I have produced out of him before against the perfection of inherent righteousnesse by a necessary consequence overthrow all merit of works also 9. Touching certainty of salvation S. Gregory conspireth with the doctrin of the reformed church for having alledged certain promises of Christ in the gospel to found it upon thus he concludes hac it aque fulti certitudine de redemptoris nostri misericordia nihil ambigere sed spe debemus indubit at a praesumere non enim muneris sui largitate frustrabitur Deus sed vires obtinendi prorsus indulget qui velle concessit nam jam ipsum desiderant oppetere donum est that is therefore being supported with this certainty we ought not to doubt c. Gregories doctrin like ours at this day is a doctrin of faith and confidence whereas the doctrin of the church of Rome at this day is a doctrin of distrâ—… of diffidence 10. Touching the power of calling synods or ecclesiasticall assemblies which you now arrogate to the Pope in S. Gregory his time as aâ—â—ay before it was in the emperours and christian princes agreeable to the tâ—â—et of the present church of England S. Gregory taketh notice of the emperour his masters command for the assembling of a synod in Rome it self juxta Christianissimi serenissiâ—i rerum domini jussionem ad beati Petri apostoli limina cum tuis sequacibus venire to volumus ut Authore Deo aggregata synodo de eaqua inter not vertitur dubâ—etate quod justum fuerit judicetur According to the command of our most christian and â—raâ—ions Lord we require thee to appear at S. Peters c. 11. Touching the definition of the church you scoff at us for â—efining the true and most proper church of Christ which we beleeve in the creed to be the whole number of Gods elect You term it an Idea Platonica or an aeÌ„reall and invisible body a Chymaera or Phantasme and yet S. Gregory describes the church as we do Christus secundum praescientiae suae gratiam sanctam ecclesiam de sanctis in aeternum permansuris extruxit Christ according to the grace of his fore-knowledge hath built on holy church of saints eternally persevering in grace and upon Ezck una ecclesia est electorum praecedentium atque sequentium There is one church of the elect going before and following after 12. Touching the blessed sacrament of the Lords Supper to be administred in both kinds it is evident that in * S. Gregories time the whole congregation consisting of the laity as well as the clergie participated of the holy cup his words are pretiost sanguinis effusione genus humanum Chrisâ—us redemit sacro-sancti vivifici corporis sui sanguinis mysterium membris suis tribuit cujus perceptione corpus suum quod est ecclesia pascitur potatur abluitur sanctificatur Christ by the effusion of his most precious blood redeemed all mankind and giveth to his members the mystory of his most holy quickning body and blood by the participation whereof his body which is the church is nourished with meat and drink and is washed and sanctified Mark I beseech you that S. Gregoryâ—ith not lib. 4. Dial. cap. 58. he giveth to his members in the participation of the sacrament his body and blood for meat and drink but the mystery of his body and blood as elsewhere he speaketh in Evang. Hom. 14. Realiter passus Christus iâ—cruce in mysterio patitur quoties ecclesia milâ—â—ns sacrâ—◠〈◊〉 celebrat hoc facit in servatoris sui comâ—â—morationem Christ having suffered really upon the crosse suffereth in a mystery as 〈◊〉 as the church celebrateth his holy supper and this she doth in remembrance of her Saviour By comparing of which places any man may perceive what S. Gregory meaneth by a mystery when he opposeth it to that which was done really I leave it to you to make the inference And now to poynt these weapons drawn out of S. Gregories armory and rub them over with the oyl of your eloquence the saith of S. Gregory was never noted to differ from the common received faith of christendom in those days as appeareth by the severall epistles of the said S. Gregory to the bishops of Europe Asia and Africa with all whom he had communion of faith so as if Christ had a catholike church on earth as needs he must S. Gregory was of it and being then a true church 〈◊〉 say holding still the same tenots it must needs be so now Gods truth being like unto him without change and therefore if an angel should câ—me from heaven to teach us any other doctrin then that which we have received from S. Gregory we are not to hear him If an angell therefore from heaven teach that the books of Maccabees are canonicall or that the Pope or any other bishop may have the stile of oecumenicall bishop or supream head over all bishops or that our best works are not imperfect or defective