concealed and kept backe Concil Tolet. 1. c. 14. Concil Caesar August c. 3. Liturg. PraesanctificatoruÌ„ Interprete Genebrardo that they were condemned by the Councels The first of Toledo saith If any man do receiue the Eucharist of the Minister and doe not eate it let him be put backe and excommunicate as a Church robber And that of Saragosa If hee doe not eate it in the Church that is in the verie place let him be accursed for euer Whereas Bellarmine alleadgeth the lithurgie of the presanctified amongst the Grecians which was said in Lent pretending that therin they did not consecrate or take any moe then one kind for certaine the lithurgie saith expressly that after that the Minister hath sanctified the bread he powred out the wine and water into the cup pronounced the accustomed words And the praier of the faithfull saith For behold his bodie without spot and his quickning blood c. which are set vpon this table And in the Post-communion they giue thankes vnto God for the receiuing of the one and the other That which is more speciall proper herein is that they consecrate for many in one day whereof they alleadge some one or other tradition But these are their cold and friuolous arguments vpon this point and in deed how can they be otherwise against the expresse word of God But we against these particular deuotions so endles and bottomles doe set this Maxime and generall rule In vaine do you serue me after your owne fancies being properly called in the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship And against that custome Tertul. de virg veland Cypr. ad Quin. ad Iubaâ—â—num August lib. 2. contra Donatist c. 6. de Bapt. cont Donat. lib. 2. c. 14. that euerie man frameth and fashioneth to himselfe whether new or old as best pleaseth him let vs set the true antiquitie Iesus Christ saith Tertullian and S. Cyprian hath said I am the Truth and not Custome And whereas Custome hath preuailed against the law let vs say with S. Augustine We must waigh and ponder the doctrines in the right balance of the scriptures and not in the false and deceiptfull scales of Custome But let vs draw all vnto a conclusion and let vs not be ashamed with S. Cyprian his saying That what others before vs haue erred in and done amisse let vs correct at the admonition and warning of the Lord and where doth he speake lowder and more clearely then in his word to the end that when he shall come in his glorie and heauenly Maiestie he may find vs holding fast such admonitions as hee hath giuen vs obseruing that which he hath taught vs and doing that which he hath done So be it And now by this time wee haue looked into all the partes thereof A Recapitulation how and by what degrees the holy Supper of our Lord is degenerate and turned into the Masse how of the corrupting of the one the other was first begotten then nourished and afterward brought vp to that state wherein it hath stood for these certaine ages and that so long as vntill it hath vtterly brought the other to nothing in the Church of Rome So straunge an alteration as that in the whole frame and booke of nature there is not the like to bee met withall seeing the Masse now retaineth no more of the holy Supper either in his outward or inward partes seeing that the best sighted hauing considered the one could not obserue or find so much as one step or note of the other because also it is to go against and exceede the lawes of nature to passe from one extremitie to another a thing not credible not possible to be acknowledged if the diligent obseruation of histories did not point out vnto vs both the first proceedings and also the growing of the same till it came at the midst The holy supper was an assemblie a bodie of the faithfull vnited and knit together in one spirite strengthning the faith stirring vp the charity and kindling the zeale one of another in one common manner of celebrating of the seruice of God The Masse what containeth it being said by a priest in some corner of the church shuffled vp by a cleark who vnderstandeth not for the most part of the time one word that he speaketh The holy supper did resound with songs to the praise of God sung indifferently by all the people it taught them by the reading expounding of the holy scriptures it lifted them vp vnto God raised them out of themselues by feruent ardent praier But what impression can the Masse make in the heartes of men being a certaine kind of muttering noise posted ouer by one man alone not vnderstood of those which are present yea hardly vnderstood of himselfe where the scriptures are read of purpose so as they may not be vnderstood the praiers vttered with a low voice in an vnknown tongue that so they may not be heard with attention and lesse followed deuoutly by the people where by consequent they abide fixt vpoÌ„ that which they see not minding any higher matters it hath signes without any signification it hath pretended mysteries without any thing misticall in them except it be the muttered hums artificially affected by him that consecrateth and the carefull regard of a premeditated ignorance to be wrought and effected by such meanes vpon and in the poore silly people In the holy Supper was celebrated the memory of the death and passion of our Lord by a plaine and open rehearsall of the cause manner and benefites of the same and thereby the faithfull were taught to acknowledge and call to minde the greatnesse of their sinnes and to admire and magnifie the great and vnspeakeable mercies of God stirred vp consequently to renounce and forsake themselues to giue themselues vnto God to die vnto their lusts and concupiscences to liue vnto Christ to Christ I say who hauing once deliuered himselfe to the death of the Crosse for to giue them life did yet further vouchsafe to giue himselfe to them in his sacramentes euerie day as meate and drinke vnto their soules to the feeding of them vp vnto eternall life In the Masse I appeale vnto the consciences of all those that eyther say or see the same who of them it is that can say by being at the same euerie daye that hee can learne or carrie away any of all this that the infidell can thence playe the diuine that thence hee can receiue any instruction either of the deadly fall of Adam or of the quickning death of Christ that the Christian can profit therby any thing be it neuer so little in the true acknowledging of the mercies of God or in the knowledge of himselfe or in briefe that he can therein perceiue his transgressions that so he may run to seeke the remedie or this drynes alteration of the soule and mind which our Lord calleth the thirst of righteousnes
Lord God The people It is meete and conuenient c. And then the Minister did handle in manner of a briefe preface the causes why they gaue thankes as namely for that he had created man after his owne image for that he hauing reuolted and forsaken him it pleased him to recouer and recall him in Iesus Christ for the giuing of his Law vnto him for hauing admonished him by his Prophets for hauing sent them his onely begotten Sonne in the fulnes of time to fulfill the law in his owne person for quickning by his death those that were dead in Adam to make them capable of eternall life and for that to this ende hee had dyed risen againe and ascended into heauen and for that also hee gaue himselfe freene to the death readie to deliuer vp his life for the life of the world and for hauing left vs a liuelie representation of this so great a benefite and for that he had taken the bread in his holie handes blessing sanctifying breaking and distributing it vnto his Disciples and Apostles saying Take eate This is my bodie c. and for hauing done in like manner with the cuppe saying Drinke yee all This is the cup of the new Testament in my blood c. And in this place in the processe of this goodlie Preface was read in a briefe manner the institution of the holie Supper as it is to be seene also in all the Lithurgies The Lithurgie of S. Basill The Lithurgie of S. Denys and this action was shut vp and ended with the answere of the people in these wordes Lord wee remember herein thy death and passion and do emfesse thy resurrection vntil the time of thy comming or as it is read in S. Denys with a protestation Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast said Do this in remembrance of me which done the bread and the wine were held consecrate sanctified and for sacraments by vertue of the institution of our Lord which is alwaies powerfull and hath his efficacie and not by vertue of certaine wordes spoken ouer the elementes Of which thing as shall bee declared in his place the purest old Churches neuer dreamed Then there followed a praier that it would please God to shew them all the mercie as that they may communicate the bodie and blood of his Sonne by a true and liuelie faith and not to their condemnation and iudgement as also that it would please him to knitte them altogether in true charity and loue in the communion of his Sonne by his holy spirit euen in so effectuall a manner as they did certainely eate and drinke all of the same bread and cuppe then the conclusion followed with the ioyning thereunto of the Lordes Prayer and after that for a signe of this holy vnion of their spirites and wils in Christ a mutuall kisse the signe and testimonie eyther of true and vnuiolate amitie or else of an vnfained reconciliation and that they had not vainely and for a fashion spoken The kisse of peace Forgiue vs our sinnes as wee forgiue them c. and thereupon also it was called Osculum pacis the kisse of peace as also further to signifie that this knot of the vnitie of the faithfull did not end in this world After this peace there was mention made of them who either had liued wel or which were dead in Christ especially of the Martyrs whose names were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is out of a certaine register or catalogue partlie sayeth S. Denys to signifie that they were not dead but verilie liuing and therefore the Primitiue Church called the death of man by the name of birth natiuitie and partly to stirre vs vp to the same constancie by their example Now when this was finished the Pastors and Deacons which were to distribute the holie Supper did first communicate themselues and after deliuered the bread and the cuppe to the faithfull and gaue it them in their hands speaking the significatiue wordes of this holy Mysterie but so as that they did not all binde themselues to vtter them in the same tearmes And during this whole action Psalmes were sung by the people and that such as concerned the thing in hand and the same in the end was shut vppe with a solemne thankesgiuing and before that it was not lawfull for anie man to depart and goe away and all this was alwaies done in a tongue which the people vnderstoode and with so loude a voice as might be that so the people might bee able to say Amen And this order will wee runne ouer againe particularlie according to euery parte of same Of the Preface speaketh Chrysostome saying when we beginne to say The Lord bee with you Of the Preface Chrysost in 1. ad Corint hom 36. in 2. hom 18. Chrysost hom de Eucharist ad Heb. hom 22. the people doth aunswere And with thy spirite Againe In the holie and reuerende Misteries the Pastor praieth for the people and the people for the Pastor for these wordes and with thy spirit can not tell vs or giue vs to vnderstand any other thing The councell of Nice 1. sayth Let vs not rest our selues in the bread and wine which are set vpon the Table but let vs lift vp our heartes on high that is Sursum Corda namelie to the Lambe of God c. Chrysostome Hast not thou promised to the Priest who saieth Lift vâ—â—o your hâ—artes and mindes on high we haue them fixed and setled in the Lord This table is altogether furnished with mysteries the Lambe of God is offred for thee c. And in an other place Wee lift vp our mindes on high This is a table for Eagles and not for Crowes to feede at c. S. Augustine August de bono perseuer cap. 13. de vera elig c. 3. de bono vid. cap. 16. Epist 15. in Psalm 85. c. Chrysost in hom 26. in Genes That which is saide in the sacrament of the faithfull namely that wee should haue our heartes raysed vppe to God on high Vt sursum corda habeamus ad Dominum sheweth that it is a gift of God as also in asmuch as the Pastor saieth vnto vs afterwarde that we are to yeelde him thankes and that wee make answere that it is meete and right that we should so doe c. And these wordes are repeated in an infinite sort of places And yet sayeth Chrysostome not because hee hath neede of our thankes doe wee say vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c for who is able sufficientlie and worthilie to performe such a seruice seeing the Cherubius cannot attaine vnto it but he willeth it to the end that the gaine may redound to our selues c. And the reasons of this thankesgiuing laid downe by the Minister of the Church in the short abridgement of the historie of the redemption of mankinde or rather of the Church are no lesse to bee noted and marked of vs. Chrysostome We
let him know that tendeth any other course that he shall not attaine vnto the light of the truth which he shal grope after in darknes To be short saith he what soeuer is said since the apostles times is cut off it beareth no authority with it c. Hieronym in Psal 87. how holie prudent soeuer the Authors thereof might be S. August The Canonicall Scripture is set vpon a throne and euerie faithfull vnderstanding must be subiect thereunto If we yea if an Angel from heauen August contr Faust l. 11. c. 5. cont lit ras Petil. 6 lib. 2. contr Donatist c. 6. tract 2 in Ep. S. Iohan do teach any thing more then that which is contained in the Scriptures the Law or the Gospel let him be accursed In our cōtrouersies let vs bring this ballance these gold waights as out of the closet of God to iudge that of weight from that which is light Let vs there iudge of errors for God hath placed in the Scriptures a bright and cleare shining firmament to discouer confute them The Councels for saith he vnto the Arrians I alledge not vnto thee the Councell of Nice Cont. Maxim Episc Arrian l. 3. c. 14. De Ciuit. Dei l. 11. c. 1. Epist 166. De vnit eccles c. 1. 3. 4. 5. 6. 16. neither therefore doe thou alledge vnto me the councel of Rimini but let vs trie the maistry by the Scriptures which both you and I my selfe doe well approue c. The Church likewise for The citie of God doth beleeue in the Scriptures and by them is faith conceiued In the Scriptures saith he we haue learned Christ therein also haue we learned to know the Church we haue knowne the head and therefore cannot misknow the bodie thereof VVhether we or the Donatists be the Church the Scriptures alone will teach and instruct vs. Saint Chrysostome The ignoraunce of the Scriptures hath begotten heresies c. Though the dead should liue again or an Angel descend frō heauen Chrysost in hom de Laza. yet we must principally and before them beleeue the Scripture The Angels are but seruants ministring spirits but the Scripture is the Lord maister In Epi. ad Gal. hom 1. In 5. Mat. hom 43. 49. In 1. ad Thess homil 7. In 2. ad Corin. homil 33. In Psal 5.95.142.147 In at this gate doe both the sheepe and shepheard enter they driue away heretikes who so entreth not by them is a theefe The Scripture is the kingdome of heauen it is inclosed therein and fastned thereunto The gate of this kingdome is the vnderstanding of the Scriptures Setting our course and sailing after them wee haue the sonne of God for our patron and protector they are our rule and our squire As the light is vnto the eies so is the law of God vnto our spirits without it all our senses halt An heire doth willingly possesse himselfe of his fathers will and testament and so should we no lesse of the Scriptures the furniture and prouision for our warre against sinne and Sathan himselfe c. In which saith he in another place wee must either denie Christ or blot out the Scriptures or else become the obedient seruants of the Scriptures And if he said this then against the heretikes of his time then much more against Antichrist to come and vpon farre more iust causes and considerations For saith he when this cursed heresie the armie of Antichrist shall possesse the Churches there will not bee found any proofe or maner of helpe to trie and know Christendome by but the holy Scriptures By them alone a man shall know where and who shall bee the true church In this confusion and hurlie burlie there will bee no want of broching and blasing abrode of miracles for euen alreadie the counterfet Christians haue most but and if a man looke any other way then to the Scriptures hee cannot but bee offended perish and fall into the abhomination of desolation which shall bee in the holie places of the Church And therefore our sauiour Christ knowing afore hand that such confusion should follow in the latter daies will that we flie vnto the Scriptures And now also this is the cause why according to the aduertisement of Saint Chrysostome we call you thereunto we which thus alledge and contend with the hazard of our liues and for the working of your saluation and our owne that that Antichrist is alreadie come and seated in your Church and all this according to the Scriptures and by the Scriptures Hereto you replie If his Scriptures alone take place in this controuersie then what shall become of so many goodly traditions What becommeth them of the traditions 1. Cor. 11. What shall become of our Church Verely if you speake of diuine traditions such as whereof Saint Paule saith I haue receiued of the Lord Quod tradidi vobis whatsoeuer I haue deliuered vnto you of those which haue their foundation in the Scriptures and whereof Irenaeus saith vnto vs Looke what Gospel the Apostles preached the same they deliuered vnto vs tradiderunt inquit nobis in the Scriptures Of them saith Saint Cyprian which descend from the authoritie of the Gospel Cypri in Epi. 74. ad Pomp. and the writing of the Apostles Verelie we will be readie to defend them if you will beleeue vs with common armour we shall be both the one and the other quit and freed from all our paines and trouble for the Scriptures and they wil mutuallie acknowledge one another as doe the little riuers and their heads or springs being touched with the touchstone of the Scripture they will hold their value But if by Traditions you meane mans inuentions and doctrines that are without and out of the Scriptures then we tell you that Christ hath giuen definitiue sentence thereof In vaine do you serue me Matth. 15 9 teaching for doctrines the commaundements of men And thus spake he to the Pharisies who wholy rested themselues in the Church in the Sorbone of that time which said as you do of yours at Trent that it was no lesse grieuous an offence to commit against or omit any thing contained in their traditions In Thal. ord 4. tract 4. dist 10 Esay 29 13. then and if such commission or omission had beene in respect of any point of the law it selfe And there is great like lihoode that it is come vpon you which was forespoken by the Prophets They haue serued mee according to the ordinances of men Ierem. 8 8. and therefore wisedome shall perish from their wise men They haue cast behind them the worde of the Lord and there is no wisdome in them But if you suspect the soundnesse of the Scripture Iust in Tryph or rather the vprightnesse of God in his owne cause then let vs heare the fathers Iustine We must giue credite to God and his ordinances alone and not vnto humane traditions And that he ruleth them
according to the Scriptures appeareth by that which he said before That Dauid that the Euangelists that the Apostles doe teach vs c. Cyp. in Epi. 74 Saint Cyprian If it be commaunded in the Gospel if it be contained in the Epistles or acts of the Apostles let vs obserue it as diuine and holie But if it be not there then what followeth but the contrarie Saint Basil VVe must learne the Scriptures Basil regul 95 as concerning that which is to be practised in them as well to replenish our spirit with pietie as to leaue of to accustome humane constitutions Saint Ierome Hiero. in Esas It is no maruell saith he speaking of the Iewes if you follow your traditions seeing that euerie country goeth to seeke counsaile at their Idols but God verely hath giuen vs his scriptures and darknesse shall ouerwhelme you if you follow them not As also vnto Christians for euen in his time saith he it was come to the lees In. Matth. 23. VVo be vnto you wretched Christians to whom the sinnes of the Pharisies are translated and come euen that damnable tradition of theirs c. wee swallow downe against the commaundement of God the things that are great and hunt after the opinion of religion in the small and little ones c. And once for all The sworde Ad Laetam saith he of the Lord striketh at all those doctrines which are found bearing the shewe of Apostolicall traditions without the authoritie and testimonie of the Scriptures And this is the verie thing whereof Saint Augustine so greatly complained himselfe in his time that in the Church euery thing was full of presumption S. August in Epi. ad Iouin In S. Ioha tract 96.97 and preiudicate opinion that contrarie to the expresse worde of Christ the yoke of Christians was become more heauie and greeuous then that of the Iewes That men made lesse conscience of the law of God then of the least humane ordinances or rather fansies All this or the most part thereof comming from heretikes and certaine Apocripha bookes vnder the shadow saith he of this worde From the Lord I haue yet many things to say insomuch as that there is not the veriest foole that is that dareth not to abuse the same A place that some obiect against vs euen vnto this day about the same matter But saith he when the Lord hath kept any thing hidden from vs who is he that is so vaine as to goe about to gesse at it or so rash and foole-hardie as to take vpon him to reueale it And this is the cause why Saint Bernard wearie of those insupportable traditions Bern. Epist 91 ad Abba Suissioni congreg said I desire with all my hart to present my selfe as a partie in that Councel wherin traditioÌ„s are not obstinately defended nor suspersticiously obserued but rather the good and perfect will of God with all humilitie and diligence searched after and sought for And againe De precepto dispensat If there be any such as charitie hath beene the inuenter of it is iust that by the same charitie they bee ceased and giuen ouer if it bee so found expedient Againe The precepts which are of the ordinances of God are necessarie but those which are of humane constitution arbitrarie and at discretion c. And in deed the Ecclesiasticall historie doth witnesse vnto vs that the ancient fathers did leaue such things as were meere obseruations indifferent both vnto whole Churches and particular persons not inforcing any thing but what was of the pure and vndefiled commaundement of God as is to be read in Socrates Nicephorus c. Can not the Church then ordaine any thing Socrates Niceph. l. 12. c 14. Wherein or how far the authority of the Church stretcheth And wherein shall the authoritie thereof consist Nay let vs not feare that it hath ouer little to doe It is not a small thing in the blindnesse wherewith man is blinded and in the darknesse of this worlde to keepe it selfe from straying and wandring out of the way of life to keepe it selfe from loosing the heauenlie light through the sight of the eyes and to guide it selfe and others by the same And would to God it would haue contented it selfe to haue knowne this onely and to haue beene ignorant in all the rest Where as hauing toucht the forbidden tree and hauing transgressed this worde Deute 4. 12 Cursed be they which adde thereunto shee hath opened her eyes to these false and deceyuing fiers but shut them at the light and so consequentlie lost her puritie loyaltie and innocencie and leauing the truth of God is further become left vnto herselfe The ancient fathers verily The Fathers made faith the limits of the Church and the Scriptures the bounds limits of faith Colos 2.8 1. Cor. 4.6 Iohn 8.13 Not by succession Iren. l. 3. con heres c. 11. l. 4. c. 43. 44. Tertul. de prescript de pudicit Id verius quod prius Tertul. de virg â—â—land Con. Praxeam Tertul. de prescript Cypr. Ep. 55. De lapsis In tract de simplicit pontif in ep 74. Gregor Nazianz in orat habit ad laudem S. Athanas cont Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue not thought it any thing dishonoured when they tyed it to the obedience of her Spouse for they bounded it by faith and faith by the Scriptures And it would haue beene on the contrarie a verie strange doctrine vnto them that it shoulde haue spoken or heard any other language then her owne seeing it is said vnto her by the Apostle See that none spoile you through Philosophie or vaine deceitfulnesse according to the traditions of men Againe Learne of vs not to be wise aboue that which is written And in vs saith the Apostle that is to say by our example And by her Spouse himselfe If you abide in my worde you shall be truly my disciples Irenaeus saith The Gospel is the pillar and foundation of the Church It behoueth it to flie from all those which flie from and forsake the principal succession and cleaue vnto theÌ„ that keepe the doctrine of the Apostles Tertul. The Church is knowne to be apostolical not by nuber not by succession of Bishops but by the consanguinitie of doctrine And this doctrine again In this saith he in that the most ancientis most true that is most ancient which was from the beginning and that which is from the beginning is that which is froÌ„ the Apostles from the Apostles saith he who left the Scriptures for vs vpon whom are come the last ages the Scriptures by which the truth is defended and not by tradition or custome For how saith he could a man be able to speake of the things of faith but by the writings of faith Saint Cyprian Those are the Church saith he which dwell in the house of God But how Verily saith he who so is separated diuided
from the Gospel the same is not ioyned to the Church for this is all one saith he after the maner whereby Antichrist was brought in vnder the name of Christ by counterfetting things likely thereby subtilly to frustrate the truth where as it had behooued him to haue returned to the originall of truth haue hasted back to the spring-head to see at what place the pipes conueying the water vnto vs were broken by this meanes to haue lent his eare vnto the doctrine of the heauenly Master For saith Nazianzene vnto the Arrians The church is not defined by multitude if they haue the people we haue the faith if they haue the golde and siluer we haue the true doctrine succession must be valued by pietie and not by Sea or seate Who so retaineth the same doctrine of faith hee possesseth the same Sea as he that retaineth the contrarie in the same Sea is to be helde as an enemy Because saith Saint Chrysostome The Church consisteth not in walles but in faith so that where faith is there the Church is where faith is not there the Church is not This is the true Ierusalem whose foundations are placed vpon the mountaines of the Scriptures As also saith he he goeth not out from the Church that goeth out from the bodie but rather he that forsaketh the spirit the foundation of the ecclesiasticall truth We then saith he are gone out from them in respect of the place but they froÌ„ vs in respect of faith we haue left with them the foundations of the walles but they haue left with vs the foundations of the Scriptures Saint Ambrose Christ alone is he whom no man ought to forsake or change away to whom it is by good right said Lord to whom shall we go thou hast the wordes of life It is then giuen vs in charge aboue all things to seeke out the faith of the Church in which if Christ dwell howe that then wee must make choise thereof namely for our habitation but if wee finde therein either an vnfaithfull people or an hereticall teacher that spoileth the dwelling such Synagogue is to be auoided And if to be briefe a Church forsake the faith it behooueth vs to forsake and abandon it c. And he yeeldeth a reason Christ saith he is the rocke Petra non Petrus S. Ambr. l. 1 de paenit c. 9. the foundation of the Church that is faith if thou be in the rocke thou art also in the church But to the end we may not take one rocke for another Know saith he that they which haue not Peters faith can neither haue Peters portion and inheritance Saint Ierome expounding the Creede He hath not said I beleeue in the holie catholike church but I beleeue the holie church The holie church is that which keepeth the faith of Christ in the integritie and soundnesse thereof It consisteth not of walles but vpon the veritie of doctrine VVhere faith is there is it also and there it was at such time as heretikes possessed all these churches In Psal 133. VVouldst thou enter into this church and that by the right way In Psal 5. It is the reading of the Scriptures Do thou O Lord so lay out and fit my way as that I may not fall or take offence in these Scriptures seeing that by them I desire to enter into thy church Yea saith he these Scriptures they are the kingdome of God himselfe In S. Mat c. 21. And when it is said that the Lord hath translated the kingdom of heauen from the Iewes vnto vs it is as much as to say that he hath taken the Scriptures from them to giue them vnto vs. In them saith Saint Augustine we finde Christ in them wee are to seeke and search for the Church in them and by them it is shewed vnto vs. Aug de vnit Eccles And let vs not once imagine that we haue and hold the church because we are in that wherein Ambrosius or Optatus haue beene before vs no nor yet because there are miracles wrought therein for euen our Lord himselfe woulde that his disciples should be confirmed by the Scriptures more then by any other meanes and of that nature are the titles precepts and foundations of our cause Cont. Petil. l. 3. c. 6. in Psalm 69. If then saith he there be any question either of Christ or of the church or of any thing whatsoeuer that belongeth either to life or faith cursed bee hee that goeth out of the Scriptures To the ende that thou maist not be deceiued and that no man may cause thee to take him for Christ that is not Christ that for the church which should not be the church hearken vnto the voice of the shepheard he hath shewed himselfe vnto thee he hath shewed thee the church In Ioh. ser 131 My sheepe heare my voyce c. The church is the house of God but it is not God wee beleeue the church but we beleeue not in the church It is the mother In Epist Ioh. tract 3. In Psal 103. Obpubilatur Epist 48. Sâ—rm 237. de Temp. ad Lucernam Ber. in conuer S. Paul ser 1. but the two testaments are her teates from them we must sucke the milke of all the mysteries of our saluation The Bishops may erre there haue beene of them authours both of schismes and heresies The church in like maner is sometimes eclipsed and marred with wet and tempestuous weather The surest course is to make the Scriptures our looking-glasse as also for vs to walke in the torch-light of the scriptures O Lord our good God said Saint Bernard such as seeme to holde the Primacie in the church Iâ— Cant. ser 76 are the formost most forward to persecute thee It is not inough for such as should be our guard and watchmen to giue ouer their care of protection and vigilancie except they further worke our spoile At the least saith he elsewhere let him abound in his sense vnderstanding that will Epist 77. but as for vs I could wish that they would let vs abound in the sense of the Scriptures In the meane time Durand appellat mensuram fidei in prefat Sentent Thomas regulam intel ectus in â— ad Tim. cap. 6 lect 1. Scot. mensur Theol. in l. 1. Sent. q. 1 Gerson regulaÌ„ fid de coÌ„munic sub vtraque against these Scriptures the law of the Church the measure of faith the rule and bridle of all maner of vnderstanding I speake according to the Schoolemen themselues Thomas Durand Scotus Gerson c. These miserable Doctors and teachers either of this world or of the Prince of this world enemies of the true light children of darknesse seeing they please themselues so greatly therein doe not cease to furnish vs with appeales being imployed euer and anon more in making of such then of any other bookes So that if we had nothing else against them but that we might iustly suspect
Alexandria All that the Lord hath done is not written but rather so much as the pen-men thought to be sufficient both for maners and doctrine of faith to the end that shining through a right faith manners and the truth we may come to the kingdom of Christ Now those pen-men of whom he speaketh were they not inspired of God Is it not his holy spirit himselfe Againe Lib. 5. in Leui. whether it were he or Origen vpon Leuiticus In the two Testaments we may finde out and discusse whatsoeuer matter concerning God from the same gather whatsoeuer knowledge of things in so much as that if any thing remaine not determined by these Scriptures there is not any third which we are to receiue and admit of for the authorising of such knowledge Cyrill Bishop of Ierusalem Beleeue me not Cyril Hierosolim Catec 4. if I shew it thee not by the Scriptures for the saluation of our faith is not bolted out by the meanes of any disputation but plainly demonstrated by them Thom. 1. part Sum. q. 1. art 3. Supra omne debitum creaturae Et q. 147 art 4 p. 3. in add q. 6 art 6. And what will they say more when as Thomas one of their side saith That the things that proceede of the onely will of God besides whatsoeuer is due vnto the creature cannot be made knowne vnto vs otherwise then in that they are deliuered vnto vs in the Scripture That the doctrine of faith and the Sacraments cannot bee but of Christ That the ordinances and statutes of the church are not of themselues of the necessitie of saluation When also expounding the place in controuersie at this day of the second to Timothie chapter the third he vseth these wordes That the Scriptures teach the truth In 2. ad Tim. c. 3. â— reproue falshood perswade vnto that which is good and draw backe from that which is euill Not saith he after any faint or feeble maner but to the perfecting of the worke of saluation yea saith he euen in the highest degree c. And Scotus after him That the holy scripture is sufficient for the Pilgrime that is to say for the Christian trauailing heere below to come to the end of his purposed voiage that is to say vnto saluation That this way is not doubtfull but most certaine that in the same likewise is founde sufficiently laid open whatsoeuer is to be beleeued hoped for or done And Cardinall Caietan vpon the place afore named To the making saith he of the man wise vnto eternall saluation and furnished with all those partes requisite for the making of the man of God perfect Admit will some say vnto vs that it is sufficient The scripture is cleare and plaine vnto saluation Lactan l. 5. c. 1. but yet notwithstanding obscure difficult ambiguous by consequent daungerous This is all that which can be said against a wicked maÌ„ making his will taking pleasure to set his heires togither by the eares through sutes in the law And what would they say then to the Gentiles to Celsus to Iulian to all the Philosophers who tooke occasion by reason of the facilitie and simplicitie of the same to account thereof as base and contemptible He that is the light of lights and together therewith all goodnes it selfe shall he delight himselfe in becomming obscure and darke vnto vs This light that lightneth euerie man that commeth into the world shall he be come downe here vpon earth to blind the world euen them whom he hath chosen and set apart from the world Shall not the essentiall almightie word of God haue power or knowledge or will to expresse and make plaine his meaning in his worde when as he is come from heauen vnto vs from the bosome of the father amongst men to expresse and manifest himselfe The holy Ghost sent downe from the father and the sonne to teach the Apostles the things concerning saluation and in them vs comming downe vpon them in tongues of fire to interpret himselfe in all maner of languages shall he be no better then barbarisme and darknesse shall he not be prouided of wordes cleare and plaine inough to make himselfe to be vnderstood in the Scriptures Verily we learne not this lesson in the Prophets if they be not able to auouch vnto vs in that they speake their own cause Thy word saith Dauid is a torch vnto my feete Psal 119. 19 12. that is to say a light causing our eies to see They that speake not according to this word saith Esai it is because they haue no light in them Neither yet of S. Peter Esai 8.2 Pet. 1.19 who in his iudgement hath thought it to be so far off from obscuritie as that he hath commaunded vs to hearken to the Propheticall worde as vnto a light that shineth in darknesse And what then shall be the brightnesse of the Gospel which is the light of this light the Sunne in respect of the lampe and declared vnto vs by the Sonne the brightnesse of the glorie of the father Afterward the Apostle saith that he hath spoken diuerse wayes to the Fathers and to the Prophets c. And to whom then shall he be obscure to whom shall he bee hidden except as Saint Paule saith vnto vs vnto them which perish 2. Cor. 44. to them whose vnderstaÌ„ding the God of this world hath blinded to the end that the light of the Gospel of the glorie of Christ might not shine vnto them Likewise the Fathers they speake not according to our aduersaries According to the fathers for when they aunswere the Pagans they go not about to excuse the simplicitie and clearnesse thereof by denying them but rather say they it behoued them to be such to the ende that that which was for the saluation of euerie particular partie might be vnderstoode of all Irenaeus saith Iren. cont hae res l. 2. c. 42 67. Iust in Tryph. Tertul. de resurrect All the Scripture both Propheticall and Euangelicall is manifest and without ambiguitie and may likewise be vnderstoode of all Iustine Let vs haue recourse vnto the Scripture that therein we may find where to be safe and sure Tertullian The heretikes shun the light of the Scripture So farre is it off that they should be able to shrowde themselues vnder the darknesse of the same Athanasius Athan. in Epi. ad Iouinian True faith in Christ is cleare by the Scriptures Let vs set saith he against the Arrians this candle vpon the Candlesticke and it is sufficient Saint Hillarie to the same purpose Hillar de vnit patris filâ—i The Lord hath set forth the faith of the Gospel in the greatest simplicitie that possibly can be and hath fitted his wordes for our capacitie so farre forth as our infirmitie is able to beare it Constantine the Emperour likewise in the same cause Constant in Concil Nicen. Socrat. l. 1. Chrysost in 2.
in the Euangelistes and in the Actes As then our Lord came not to abolish but to fulfill the law seeing likewise that the Apostles were not sent to change the pure Seruice of God instituted and maintained in the Synagogues but rather to establish and confirme it wee neede not doubt but that they did fashion and conforme themselues according to the patterne which our Lord had shewed them for the performing of this holie seruice seeing it was not any cause to disanul or destroy the comming of our Lord and Sauiour who did by his only sacrifice and offring vp of himself abolish all the Legall Sacrifices which were nothing but in asmuch as they were applied vnto him Now the Iewes had in euerie towne and cittie a Synagogue whereinto they assembled themselues euerie Sabboth day there to pray vnto God all together and there to heare the reading of the law and the expounding of the same againe according to the bignes of the Cittie they had it deuided as is amongst vs into manie parishes so that the Rabbines do reckon in Ierusalem to the number of fiue hundred and they were called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say Houses for Congregations Bathei Midrascoth Fagius in Leuit Paraph. Chald. cap. 231. Luke 4 18. Acts 15.21 Sermons Expositions c. Of this order we haue the steppes and prints in the Gospell Iesus sayeth S. Luke came into Nazareth where he had beene brought vp and entred into the Synagogue on the Sabboth day according to the custome and stoode vppe for to reade c. and lighting vpon the place of Esay The spirit of the Lord is vpon me because he hath annointed me c. This day sayeth hee is this Scripture accomplished in your hearing c. In the Actes likewise S. Iames sayeth For Moses of olde time hath in euerie Cittie them that preach him seeing hee is read in the Synagogues euerie Sabath day c. And such was the order in those Synagogues that S. Paule went vnto confuting of the Iewes by the Scriptures euerie Sabath day for Paule and Barnabas sayeth Saint Luke being entred into the Synagogue vpon the Sabath day they sate downe and after the lecture of the Lawe and Prophetes the chiefe of the Synagogue sent vnto them saying Men and Brethren If you haue any worde of exhortation which is signified by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the people speak on then Paule stoode vp and made a signe with his hand c. Where by the way we haue to obserue Acts 15.42 that vpon the other daies of the weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is on the dayes betwixt Sabath and Sabath they beseeched and intreated the Gentiles to preach the Gospell vnto them and not as some haue deliuered the Sabath following and thus we are come to the reading of the Law and the ordinarie expounding of the same in the Synagogues But this exercise of Pietie which was practised in the holie congregations vnder the Law began with prayers and those prayers according to the opinion which is helde most probable with a generall Confession of the people acknowledging their sinnes a Confession accustomed of olde in all their Sacrifices Leuit. 16.5 the 16. Fagius in Paraph Chald. Leuit. ch 16.16 Numb ch 5. Thalmud in the treatise of Sacrifices which otherwise without this should haue missed of their appointed end and by consequent haue become vnprofitable and besides that the markes and signes thereof are in the law and the patterne platforme thereof in the Prophetes we haue the same particularlie in the bookes of the Iewes in these wordes We haue sinned O Lord wee haue done wickedlie wee haue dealt deceitfullie in thy sight thy people and all the house of Israell we repent our selues thereof and are ashamed for the same And therefore O Lord we beseech thee forgiue vs our sinnes our iniquities and our transgressions as it is written in the booke of Moyses thy seruant c. And this confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verball Confession which brought the Iewes to remember and call to minde the true vse of Sacrifices vz. a witnessing against themselues and condemning of their deserts and merites as vnto Christians the benefite of the death and passion of our Lord without the which both the one and the other should lye dead in their sins Then there followed certaine Psalmes of Dauid and other Prophetes which were sung cleane through and certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thankesgiuings for the free mercies of God bestowed vpon his Church and are held to haue beene instituted by Esdras at such time as he set downe orders for the people returned out of captiuitie as is to be seene in the prescript forme amongst them afterwarde the reading of the law was deuided into 51. Sedarim or Parsâ—ioth that it is to say Sections and of the Prophets into as manie Haphtaroth that is to say openinges of the booke lessons or as others take it Dismissings because the Seruice ended there to the ende they might bee of proportionable number with the 50. or 51. Sabathes of the common yeare or to the 54. of the Leape yeare Next after this reading and expounding of the Law there followed a generall prayer for the necessities and wantes aswell of the Church as of the state whether publike or priuate and finally the Congregation receiued the blessing pronounced vpoÌ„ the people by the mouth of the Minister or chief of the Synagogue and so they had leaue to depart This was their ordinarie seruice but in the great feasts and especially in the feast of Easter whereunto answereth the ceremonie of the holy Supper there was this ouer aboue namely after the blessings thanksgiuings before mentioned a long praier deliuered by the mouth of the householder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherin thanks was rendred vnto the Lord God of eternitie for that of his sole mercie he feedeth the whole world for that he had deliuered them from Egypt and giuen theÌ„ in possession the promised land for that he had vouchsafed to scale vp the truth of his couenant in their flesh and to declare his law vnto them he did therein likewise humblie intreat him for his onelie goodnes sake to take pitty vpon his Israel on his Ierusalem on his Tabernacle to hasten the comming of the Prophet Elias that is to say of the forerunner and to giue them to see the daies of the Messias the Redemer of Israel c. which done and euery one of those which were present hauing in a praier vttered in a low voice seuerally and apart ratified this generall praier they proceeded to the distributing of bread and of the cup with a prescript forme of wordes and that in remembrance aswell of the miserie they had suffered as of the mercy they had tasted in their deliuerance from Egypt The first Christians then framed themselues after this
To deliuer vs from eternall damnation and to ingraft vs into the number of thine elect Now after this consecration the Priest and Ministers of the Church were wonte to communicate That the Communion is the most part of it supprest Iohn Diac. l. 2. c. 41. as wee haue said and consequenthe the people to whome the Sacraments were distributed euen yet in the time of Gregorie with these wordes The bodie of our Lord Iesus Christ preserue thy soule vnto eternall life The blood of our Lord c. that is to say so oft as they did present themselues at the same But as the people became carelesse and negligent in the communicating of the sacramentes and the Priestes verie eager and forward in hauing them still to continue their offringes they beginne to giue them to vnderstand that it is sufficient for them to heare the Masse without anie communicating in the same Whereupon within some time after there beganne to grow vp this manner of speaking to heare the Masse and to sing the Masse which was vnknown neuer had been heard of in al the former ancient times in summe that if they did not cōmunicate in the Sacrament that yet they had their part in the sacrifice c. And so from hence by little and little crept in the priuate Masses especiallie in the Monasteries at which the people would bee present but the Priest alone or with him some certain number of Monkes or Clearks did onely communicate And then these wordes Corpus Domini c. Sanguis Domini c. custodiat animam tuam in vitam aeternam The bodie or the blood of our Lord preserue thy soule vnto eternall life which were wont to bee spoken to all manner of persons and to eyther sexe and who aunswered thereunto Amen tooke vppe their habitation in the Masse at the first for those few persons which did communicate with the Priest and in the end for himself alone And yet notwithstanding to continue and hold on alwaies in their contradictories although hee tell them that they are for himselfe and accordingly do take them himselfe yet in the Prayers following afterward hee speaketh fondlie of al Quod ore sumpsimus Domine fac pura mente capiamus Grant Lord that what wee haue taken in at our mouthes we may receiue with pure and cleane minds c. Which is the cause that some olde expounders of the Canon helde opinion that it could not be read but in publike Masses such as in which the people was wont to receiue the Sacramentes that is to say according to the Canons of this time in any case at the feast of the Natiuitie at Easter and at Pentecost because it is altogether set down in tearmes of the plurall number And yet S. Gregorie had this one good thing in him namelie that he alwaies left it in the libertie of the Churches Gregory doth not presse others to receiue his Masse Gregor in Ep. ad August Anglic. Episc Change of speech Sabel En. 8. l. 5. eyther to receiue the order which hee had newlie set vppe at Rome or else to retaine their owne For in the Epistle likewise which hee writ vnto Augustine a Bishoppe in England who would haue brought it into England hee vseth these wordes The Churches haue diuerse formes of celebrating the misteries It is left in the libertie of euerie one of them to follow that which shall like them best In euerie Church take and retaine that which thou shalt finde the best Let vs yet furthermore adde two other verie great changes and alteratiōs in this time the rather because they are in thinges that are sensible and to bee conceiued of euerie one The one is that about the yeare sixe hundred as wee reade in Sabellicus the swarmes of barbarous people continued in Italie France and Spaine for a long time where the Latine tongue was receiued and by consequent the seruice of the Church in Latine but by little and little it was found in such sorte to bee corrupted and chaunged into Italian Spanish and French as that it was not anie longer to bee vnderstoode of the common sort and further in space of time from age to age it still became more obscure and intricate Whereuppon insued though not by anie decreed ordinance but eyther by too much tolleration and sufferance or else by negligence that the seruice continuing in Latine the people growing to vnderstand it nothing at all euerie thing was done in the Church contrarie to the institution of the Apostles the vse of the auncient Churches Iustin Nouel 123. yea and the verie ordinaunces of the Emperours in a language that was not vnderstoode and by consequent without edification and the meanes for the people to come by instruction The other is that in steade of the Christian simplicitie Alteration in apparrell which was easie to bee seene and obserued in the habites apparell and garmentes of the Pastours that celebrated the Sacramentes and other holy exercises Gregorie brought in the pontificall and statelie garmentes imitating therein Raban l. 1. Institut c. 14. as sayeth Rabanus the Iewish Church the Priestes and Leuites as also their consecrations annointinges and purifyinges yea and that in the matter of Temples Altars garmentes vessels and euerie thing that is of vse in the Church thinges altogether vnknowne vnto his time and not finding anie manner of grounde or foundation in anie of the olde Writers except one weake and reeling Canon which appointeth for the Readers Laeuam lino tectam the left hand couered with some linnen and some Surplisse made of them for the Priestes And yet this riseth from hence onelie namely that Innocent the third maintained that the ceremonies of the law were not abolished Innoc. 3. lib. 4. de Sacr. Altar cap. 4. And yet it was too great a worke notwithstanding that the foundation of abuses and superstitions were deepelie laide in the time of Gregorie for the vpper building and top-frame to be finished therewithall at a trice For both in his time and afterwarde that law remained in the Church That the faithfull did communicate after the consecration of the Sacramentes and the good Pastors did blame and finde faulte with all carelesse negligence therein as they espied and founde it out exhorting and stirring vppe their Parishioners to continue their zeale and forwardnes in the participating of the same they continued also to administer it vnder both kindes yea and it was ratified and confirmed by the ordinances of the state Politique now and then as wee shall see hereafter CHAP. VIII In what sort the Masse prospered and grew greater from the time of Gregorie the great vntill about the time of Charles the great GRegorie was no sooner dead but that Sabinian his successor caused his bookes to bee burnt Platin. in Sabinian either for hatred and enuie or for some other sinister opinion that hee had conceiued Insomuch as that whatsoeuer wee haue of his at
them for the cuppe of Martirdome if wee haue not first receiued them into the Church to drinke the cup of the Lord by the right of communicating And in an other place making mention of the historie of a Deacon which gaue the Sacrament of the wine vnto a young maid possessed of a Deuill Serm. 5. de lapsis As saith he after the solemne consecration accomplished the Deacon began to giue the cup to those that were present and that the rest hauing receiued the same it came to the young maid her turne to take it she began to turne her face away by the instinct and motion of his diuine Maiestie c. Loe here the distributing thereof vnto the laitie both men and women and not vpon speciall priuiledge but by common right for he calleth it Vis communicationis Besides that all the rest of the dispute which hee maintaineth against them that tooke nothing but water Contra Aquarios may bee brought into this purpose in as much as his scope and drift is to bring them continually to vse both kindes Gabr. Biel. lect 84. litera R. commanded in the holy Supper Whereupon Gabriel Biel saith He spake saith he according to the manner of the Church which he gouerned in which it may bee that in his time the communion was administred vnder both kindes And in like sort Ecchius De sumptione Eucharistia hom 33. Both these notwithstanding great schoolemen in our time Tertullian saith Lib. 5. aduersus Marcionem Tertul. ad vxorem lib. 2. By the Sacrament of bread and of the cup we haue proued in the Gospell the veritie of the bodie of the blood of our Lord against the fantasticall dreames of Marcion And in an other place speaking of the woman which was maried to an infidell At whose hand shall she desire vz. the sacrament of bread With whome shall she participate of the cup that is the sacrament of wine Origen neuer otherwise The faithfull saith he doe eate in the bread the bodie of Christ they drinke in the wine his blood For so said our Lord vnto his disciples Take and eate take and drinke c and he would not that either the one or the other should be reserued for the next day c. Iustinus Martyr is yet more plaine After the Pastor hath giuen thankes Iust Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the blessing of all the people the Deacons gaue vnto euerie one of those that were present a piece of bread of the cup delaied with water by which is administred the Eucharist or Sacrament of Thankesgiuing likewise they left off the carrying of it vnto those which were absent And this is it which we call the Eucharist c. And this place is so much more forcible because therin is described the whole forme of the holy supper in the Primitiue church And as for S. Denis I can produce him as a witnesse in this point in his Lithurgie where he speaketh orderly of the communicating and distributing of both kinds but I let it alone for a fitter place in as much as I haue sufficiently shewed that this restraint of the cup could not be either in the first or second age In the same manner the lithurgies attributed vnto S. Iames and S. Clement besides that in this latter by name speaking of them which communicate in the bodie and blood by the distribution of the Bb. and Deacon he vseth these wordes After that let the Bishop take the Eucharist then let the Elders Deacons Subdeacons Readers Chanters and Ascets and of women the Deaconnesses maides and widowes in the end the children all the people euerie one in his order and place with reuerence and without any tumult c. The Article of the Councell of Nice which is found in the librarie of Vatican Anno 300 saith thus At this diuine table let vs not abase or bow our selues before the bread cup which are there set before vs but lifting vp our minds let vs by faith thinke and consider how that the lambe of God taking away the sinnes of the world lyeth in this table offered by the priests without being sacrificed and how that we receiuing in truth his precious bodie do belieue these things to be the signes of our resurrection This is the cause why we take not much but a little to the end that we may know that we take them not to fill vs but to sanctifie vs. Now wee cannot doubt of whom he speaketh for there the question is of all the faithfull S. Hillarie The bodie and bloud of our Lord taken and drunke doe cause vs to be in Christ Accepta hausta Hillar l. 8. de Trinit Hillar de consecrat D. 2. C. Si non and Christ in vs. These two tearmes are vsed respectiuely and haue relation to the two kinds And in another place If that a mans sinnes be not so great as that they let and hinder him from the Communion then let him not in any case seperate and keep away himselfe from the phisicke of the bodie and blood of our Lord. And as there were at this time that is to say about the yeare 340. some which would not altogether cut off the vse of the cup but giue bread dipped in wine which they called Intinctam vnder the colour Euseb l. 6. c. 44. Cyprian serm 4. de lapsis Prosper de promis c. 6.26 q. 6. C. Is in Decret Iulius Papa de Consecratione dist 2. Canon Cum omne paragr illud Anno 400. Ambr. l. 2. Offic c. 41. Ambr. l. 4. c. 6. de Sacram. l. 5. c. 3. l. 5 c 1 2.3 that in extraordinarie cases it had beene practised in the behalfe of children and those which were sicke as may be seene in the hystorie of Serapio in S. Cyprian de lapsis and in Prosper de Promis c. So Iulius the Bb. of Rome maintained the contrarie and that very roughly namely that it was against the institution of Christ against the doctrine of the Apostles Euangelists against the custom of the Church And that for to decide the controuersie there was no other course to be taken but to repaire to the head fountain of truth frō whence the mysteries of the Sacraments do proceed Where saith he hath our Lord-ordained the bread by it selfe the cup by it selfe c. And what would he say then if he should see his successors cutting the cup off altogether condemning of heresie those which demand it Or what can they aunswere vnto vs when we are able to proue against them both by authoritie as also by the very same reasons that their predecessors vsed In S. Ambrose Laurence the Deacon saith that the Bb. Sixtus had committed to him the dispensing and administring of the blood of our Lord and so in deed this was the ordinarie Office of the Deacons and he called it Consummationem Sacramentorum the accomplishing of
them from Images hee expoundeth himselfe in plaine tearmes saying S. Iohn crieth aloude Little children keepe your selues from Jdols not so much saith hee from Idolatrie that is from yeelding anie dutie or reuerence towardes them as from the Idols that is euen from the verie shapes and images For saith he it is a great indignitie that the Image of the liuing God shold be translated into the Image of an Idol or of a thing that is dead Now there is no cause for thē to obiect against these plain and expresse words of the old Father Tertul. lib. de pudicitia that in his book of shamefastnes he maketh mention of a certaine cup whereupon was painted the historie of a good Pastor going about to gaine and get againe his stray sheep for what agreement is there betwixt the painting of a cup and the worshipping of an Image the workmanship of a glasier with the iudgement of the Church Origen against Celsus handleth the question throughly Origen cont Celsum l. 7. This Pagan did obiect against him That the Christians were worse then the Barbarians yea worse then Atheistes who would not see or looke vpon saith he eyther Altars Images or representation of any thing c. The aunswere whereto if hee had belieued or taught as our aduersaries do had beene easie and readie vz. It is not our intent or desire to haue anie Idols but rather Images we will not honour the resemblances of your Gods but of our Saintes c. But what sayeth hee The Christians abhorre Images saith he but not for the same reason that the Persians doe whome thou callest Barbarians For they verily doe not suffer anie worshipping of Iesus Christ in Temples in Altars in images c. but it is because it is written Thou shalt haue no other Gods but mee Thou shalt not make to thy selfe anie likenes Thou shalt not worshippe them nor serue them Then the question in this place is of the Images of Christ and not of the Gods which notwithstanding hee taketh to bee no lesse forbidden in this place then those of the Gods themselues Heraclitus saide It is a follie to pray vnto Images that do not know the Gods Origen goeth further saying Yea rather wee know God wee know his onelie begotten Sonne wee know the Saintes Statuis Simulachra but wee doe much more confidentlie affirme that it is impossible for to know God and to kneele downe to Images and it is not onely follie to fall down before them but euen to make a semblance or similitude of them and therefore wee worshippe not Images for feare least any man should thinke that we attribute vnto them anie manner of Deitie What doth Origen here in this place leaue vs to conclude but that hee setteth the Images of the Sonne of God and of the Saintes in the same rowe and ranke with the olde Idols Furthermore hee sayeth that hee knoweth verie well to put difference betwixt the true God and the false and counterfeite the Sonne of God and the Saintes and betwixt Sathan and his Angels But if Celsus replie as others doe against vs who is so ignorant but he knoweth that Images are not Gods c hee taketh not this excuse for good payment For sayeth hee You cannot acquite your selues from being in fault seeing that you honour them The poore idiote seeing what you do taketh them to bee Gods though wee do not so which know that they cannot bee so much as Images seeing that God cannot be represented by any Image seeing likewise that man is not his Image but inasmuch as regard and consideration is had of his reasonable soule which he hath inspired into him and not in any respect of his outward forme and shape In briefe if Celsus say You abhorre our Images Origen l. 8. hee saith not It is to set vppe others in their places But rather We haue others in our selues fashioned according to the word of God the examples and patternes of vertues in our Soules drawn and fashioned according to the patterne of our Lorde the first borne of euerie creature And if hee say againe why set you them not vppon Altars No rather We will lodge them in our spirits the true Temples of God wherein he vouchsafeth to dwell by his holy spirit c. Now there is no cause that any should after so many plain pregnant proofes alledge vnto vs the distinctiō that he maketh vpon Exodus betwixt an Idol Idem hom 8. in Exod. the likenes of a thing Inasmuch saith he as that the Jdoll is a fantasticall picture of some thing which is not in nature but a likenes is a representation and shadowing out of a thing that is For besides that the Hebrew will not beare it what skilleth it vs how or by what names hee calleth them seeing hee condemneth both the one and the other and seeing he declareth and manifestlie sheweth by the law of God that both the one and the other sort is disallowed and condemned So farre as that they are not to bee honoured either in affection inwardly or by anie outwarde appearance And this to be meant of all those which eyther are not but in our fantasies and imaginations as well as of those which haue a bodilie substance in some one place or other aswel of those which are of the true God as those which are of the false Gods aswel of those which are of his only Son God and man and therefore representable in the humaine nature as of that of the eternall God which is not able to be comprehended of vs either by our inward spirites or outward sences And this suteth with that of S. August cont Faustum l. 20. c. 3. Augustine vttered by him in a word Pagani ea colunt quae sunt the Pagās worship the things which are and therfore not fansies and yet such things as are not to be worshipped for Gods Sed quae pro Diis colenda non sunt Wherin resteth the effect and worke of Idolatrie And hereby likewise is taken from them that which they alleadge out of S. Paule An Idoll is nothing Sunt quidem Idola saith Chrysostome sed nihil possunt 1. Cor. 8.4 Chrysost in 1. ad Cor. hom 20. Theoph. ibid. August cont Foust l. 20 c. 5. Beda Bruno Hugo victor Dionys Carth. Faber Stapul Genebrard in Psal 65. 96. Arnob l 2. aduers Gent. Lactan. l. 2. c. ◠4.18 Idoles saith he are something but they can do nothing And S. Augustine They are but they are nothing vnto saluation And their own Doctors Formaliter sunt efficaciter non sunt if you look vpon them outwardlie you shal perceiue them to haue a forme and shape but and if you looke vpon them as effectuall and powerfull then they are nothing at all Arnobius and Minutius Felix say We haue neither Altars nor Images and they do defēd and answere for themselues against the Pagans who reproched them therewithall
kissing the same and in a worde in holding it vnmeete to pray in any other place but before an image Likewise the good Fathers of Trent proceeding in good earnest Index expurg pag. 255. as they are wont in all their matters haue not forgotten to appoint that in printing the workes of Erasmus againe this place should very diligently be looked vnto and razed out Now if the Church haue beene 500. yeares those in her chiefest flourishing without setting vp or harbouring of any images in her temples what profite could there be in receiuing of them or what perill can there now be in taking of them away what conscience in persecuting of such as remoue them what audacious and impudent boldnesse in calling such heretickes when as the first fathers called it heresie to haue any of them and a diuelish inuention to bring them in and what would they haue said of the worshipping of them But least they should be accompted as dumbe as their images The aduersaries their obiections Damas l. 4. c. 17. Niceph. l. 2. c. 7. they wil not be without some thing to reply Abgarus say they king of Edessa sent a painter to take the proportion and portraiture of Iesus Christ They reade this in Damascene and Nicephorus who writ after the yeare 800. How commeth it then to passe that Eusebius a writer both more ancient and autentike saith rather that he hath read in the records and Monuments of the commonweale of Edessa that Abgarus sent vnto our Lord to bee healed of him and speaketh not a word at all of the drawing of his portraiture And what is there in that which is common and equally fitting our question if wee must haue images in the Church to worship them and if the Primitiue Church haue had them For there is nothing to be gathered but the curiositie of a Prince strangely affecting a portraiture and that of a prince which was no Christian so that here can nothing be concluded for Christians And why do they not remember themselues at the least that Pope Gelasius in his decree as also Isidore do place this historie amongst the Apocrypha whose originall is vnknowne They charge vs a fresh with the Veronique that is the liuely picture that hath no manner of testimonie or approbation saue onely in their Legenda Aurea What will they say to Viues where he saith The golden Legend consisteth for the most part of Iron or Lead so as the authour thereof could not but haue a hart of leade or a mouth of Iron And then with that of Nicodemus But how will they answere the vntruthes clearely proued freely confessed euen by themselues of the pretended treatise of Athanasius which onely maketh mention thereof yea rather for all these images of Christ how will they salue themselues of the Epistle written by Eusebius to Constance the Empres saying Seeing thou hast commanded me to send thee the image of Christ Euseb in Epist ad Constant Augustam I desire to know which it is that thou meanest whether the true vnchaungeable one which carrieth with it the characters ingrauen formes of his diuine nature or rather that which he tooke vpon him for vs clothing himselfe in the shape and habite of a seruant that is the humaine nature c. But without all peraduenture thou desirest the image of this carnall bodie which he tooke for vs and yet notwithstanding the same ioyned with the glorie of his deitie rather then subiect to passions and mortalitie But who shall be found able to expresse in painting with dead and liuelesse colours the shining brightnes of so great an excellencie of so great a glorie But and if they were not in the time of Eusebius Bishop of Cesarea in Palestina vnder Constantine the Great where were they then found out afterward And further what a vanitie is it to go about by false and counterfet images to proue the truth of images The like is that of the image of the virgine Marie painted say they by S. Luke And this is told them by one Theodorus Anagnostes who writ after all the rest one Simon Metaphrastes the compiler and gatherer together of the Legendes Maister of the schoole at Constantinople and a verie late writer But the Apostle S. Paule telleth vs that S. Coloss 4. Luke was a Phisition and not a painter and being a Iew what likelihood is there that it should be he if you do but marke that Origen saith that the Iewes did not suffer any amongst them But certainly as the Iewes heretofore in conuersing and keeping company with the Gentiles had taken vp their images euen so the Proselite or conuerted Gentiles affecting to become Christians brought them with them the Christians also thereupon became verie easie and readie to apply themselues vnto their fashions in thinges especially indifferent to haue them as recordes and remembraunces not for to worship them and so those which followed after went somewhat further as mans nature in thinges tending to superstition cannot keepe any measure But this point shall be handled in the Chapter following CHAP. III. What manner of proceeding Images had amongst Christians and of the most licentious abuse thereof after they once came into the Church of Rome IT is certainly agreed vpon by all the Christian Doctors The Gentiles the inuentors of images Ambr. in psal 118. Concil Nic. 2. Act. 6. Cypr. de Idol Vanic That images were brought in amongst the Christians by the Gentils Euseb l 7 c. 18 that the Gentiles were the first inuentors of images S. Ambrose The Gentiles worship wood as the image of God Gregory Bishop of Neocaesarea The religion of the Pagans did inuent giue entrance to images S. Cyprian They were made at the first for to retaine the countenances of the dead but after that which was brought in for the comfort and consolation of the liuing turned to a religious carriage toward the dead That the Gentiles brought them in amongst the Christians also still keeping and cleauing fast vnto some of this their old leauen Eusebius beareth vs witnesse for speaking of her picture whom our Lord healed of a fluxe of blood in Cesarea Philippi of that which she had erected vnto him of brasse neer vnto that of her owne he saith There is no cause why we should maruell that those which had belieued amongst the Gentils for the benefites which they had receiued of our Sauiour should offer vnto him such a thing as it were in manner of a present seeing that we do behold euen yet to this day the pictures which were intended and drawne for the Apostles S. Peter and S. Paul yea and our Sauior himselfe and the tablets which are made of them as likewise certain old ones which haue beene kept And this seemeth to me to haue beene retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the chaunging of the fashion according to the custome of the Gentiles which were wont so to honour
mysterie as indeed there is neuer any mention made but of bread simplie And all the offringes from amongst which the breade of the holie supper was taken was such bread as was ordinarilie vsed to bee eaten in houses which as al men might see was not without leauen seeing that the old church did communicate euerie day except wee will not belieue that the Christians likewise did not eate any other bread at their owne houses but vnleauened bread Chrysost 1. Cor. c. 5. Chrysostome saieth Take no care hereafter about this leauen for now likewise thou hast an other lumpe the shadowes are past And Gregorie the Great maketh not mention of anie other bread in the holie supper then the common and vsuall such as they kneaded and baked at the Bakers house and was solde in the market at Rome Gregor in Registio Likewise in his Register we haue these wordes When wee take the breade whether it be leauened or vnleauened wee are made a bodie of the Lord our Sauiour Againe expounding the Passeouer vnto the Christians he saith Hee eateth vnleauened bread which doth good works and when they are done doth not marre them with vain glorie and hee that doth the workes of mercie without the mingling of sinne with them c. To be brief Niceph. l. 8. c. 53. 54. Nicephorus intreating of the heresie of the Theopaschites and Monophysites so called because they taught that the Godheade it selfe did suffer doth obserue and note for our behoofe that in the supper they vsed vnleauened bread and not common and ordinarie bread And this they affirmed that they held from Gregorie the great Bb. of Armenia so far was it off to be held at that time either for an heresie or for an error to vse common bread in the celebrating of the holy supper And this was after the year 700. Insomuch as that it may seem that this custom entred into the Latine Church about the same time that the popes delighted themselues to trim vp their churches with al maner of Iewish ceremonies after they had once spoild and robd it of al her principal and goodly ornaments indeed as humilitie simplicitie purity c. And indeed the Decretal of Clement the third about the yeare 1188. against the Priests which vsed cups of wood leauened bread sheweth that this ordinance was not as yet throughlie established De celebrat Miss cont lit We reade that about the year 1100. there began a schisme betwixt the Greeke and Latine Church about this matter and that the reasons were handled on the one parte and on the other by Nicaetas Monke of Constantinople standing for the partie of Michael the Patriarke and Humbert Bb. of Sylua Candida standing for the side of Leo the 9. the one and the other shewing himselfe but weake in that they striue to make that necessarie which the Church had helde indifferent The worst was that vppon this question and controuersie these two Bishoppes fell into an other namely the Primacie or supremacie Durand l. 4. c. 41. Extrauag de celebr Miss C. finali Thom Aquin. op 1. cont error Grec c. 32. Hildebert Ceneman Ep. 44. which caused that neither of them to auoide the impeachment and weakening of his authority would yeeld a haires bredth from his conceiued opinion For about this time Durandus wrote that the Masse might bee celebrated with leauened bread and brought in to proue his purpose the Extrauagantes de Celeb Miss And Thomas Aquinas after him That of a truth it agreeth better with the puritie of the mysticall bodie to vse vnleauened bread in this sacrament but not saith hee as though it coulde not bee well administred with leauened bread And the Epistle of Hildebert Bb. of Mans which censureth the Priest that had offered common bread vseth these wordes Therein hee swarueth from the rule of custome but not of faith and it behoueth thee to correct the fact Concil Ferrar. as a scandall and offence rather then as a sinne and that thou carrie thy selfe rather like a Father towardes him then like a Judge And this thing was afterward decided by a Councell held at Ferrara for the agreeing and reuniting of the Greeke and Latine Churches That it was indifferent to celebrate the holy Supper either with leauened or vnleauened breade And therefore why shoulde such differing and disagreeing affections continue so long for thinges so reasonable and indifferent Of the wine The like hath beene about the wine of the Lordes Supper Some vnder the colour of sobrietie would vse water and not wine Of such S. Augustine and Epiphanius make mention amongst the Heretikes and not without cause seeing they abolished one part of the substance of the Sacrament But S. Cyprian doth refute them sharpelie and bringeth them backe to the institution of Christ who onely must bee heard in all thinges concerning them And hereupon it is that he hath it so oft in his writings That in this sacrament which is Christ no man is to be heard but Christ himselfe Others would haue the wine delaied with water and the most auncient Christians did so vse it and that not without apparant shew inasmuch as the people of the Easte did not ordinarilie vse wine without water as the Hebrew and Greeke phrases of speech do proue howsoeuer they alledge other reasons for thus their vsing of it as that there came out of our Lord his side water and blood That this is a signe of the two natures in Christ or rather of the vnion of Christ with his church allegorizing vppon euerie thing according to their accustomed maner Howsoeuer it bee notwithstanding it may bee that the course of the text would not shew vs in this particular point of the blood and water anie thing but the true and vndoubted death of the Lord in this that the wound had pierced the case of his heart because also that if wee should fall to allegorizing then with the greatest part of the Fathers we shold thence collect and gather the two sacraments of the Church that is Baptisme from the water and the Eucharist from the blood c. Onely let vs not finde fault with this obseruation prouided that it bee voide of superstition that is free from condemning of those which do not administer anie thing but onely wine as also without any preiudice to the libertie which Christ hath left vnto his children which will not admit any manner of necessitie but that which is grounded vpon the holy word If any doe contrarywise bring in any other necessitie wee affirme that it is not without an error because as they themselues do say to make that to bee a matter of faith which is not is to sinne and erre in the faith And therefore wee condemne the Canons of the church of Rome which say absolutelie that the wine cannot bee administred without water Canon Oportet C. in sacrament D. 2. de Consâ— seeing there is nothing saide or
small touch remorce of it self that can promise or perswade it selfe of the grace of God how good and merciful soeuer he conceiue it to be yea which on the contrarie doth not tremble quake before his iust anger or doeth not thereby condemne it selfe saue that it pleaseth this Mediator to take it by the hand and to leade it before the iudge not so much to beg or craue any thing for it as to seale vp vnto and graft in it his grace to say vnto it in full assurance and confidence Father this is one of them which thou hast giuen me by the merite of my obedience or rather one of those whom I purchased with mine owne blood Now of them I will not lose one take them vnto thy grace Ioh. 17. it is for them Father that I pray and intreate thee Keepe them in thy name let them be one as we are let my ioy be fulfilled in them c. Now these holy ceremonies are of two sorts such as are offered by man to God Sacrifice and Sacraments are properly called sacrifices and those which are giuen by God to man sacraments In so much as that to speake properly we may say that in the sacrifices man as much as he could was admonished to renounce himselfe and to giue himselfe vnto God in the Sacraments hee was aduertised and assured that God putting off his iustice to cloath himselfe with mercy did vouchsafe to giue himselfe vnto him the people in their sacrifices and euery faithfull man making protestation to endeuor themselues to become the people and children of God God in the Sacraments bearing witnes vnto them that he vouchsafed to be their God in Iesus Christ according to his free promises as also their father To be short a sacrifice is an acte or worke by which we acknowledge in the knowledge of the true God the whole homage which we owe vnto him and the faults which in our infirmitie we commit therein A sacrament is a holy ceremony instituted of God in which the faithfull are confirmed by signes exhibiting that which they represent of the grace of God promised vnto the faithful in the couenant which it hath pleased him to make with them Now on Gods behalfe the couenant halteth not he is faithfull farre more readie to offer himselfe and to deliuer himselfe to vs with all his good things then we are to hold out our handes to receiue them But on our behalfe all our actions are maimed this fleshlie hart giuen to the flesh cleauing fast to it selfe cannot offer it selfe to him of or by it selfe he must violently draw and pull it vnto him when he will haue it And there remaineth nothing in vs of all that which we owe vnto God besides the manifesting and declaring of our knowing of it and the testifying of the sorrow and griefe which we haue for that we are not able to render him the same as also to acknowledge in our sacrifices that all our good things that all our prosperitie and good successe are of God alone of his blessing and of his fauour and that all that which hee can receiue of vs in stead of recompence are nothing els then our new trespasses that is in stead of his bountifulnes our ingratitude and of his benefites our misdeedes Psal 16. 19. in saying with Dauid a man notwithstanding according to Gods owne heart My soule thou hast said vnto the Lord thou art my Lord my goodnesse reacheth not vnto thee And againe Who knoweth O Lord the faults and errours of his life O cleanse me from my secret sinnes And this was the cause why the old Church had two principall sortes of sacrifices peace-offerings by which all euerie one did protest according to the measure of increase which they inioyed that all that whatsoeuer they had was of God the propitiatory sacrifices by the which they did testifie all euery one that in stead of so many good thinges which they did receiue they could not render vnto God any thing but vncleannes and transgressions which by the bloud of beasts shed therein they testified and declared to be worthie of death and by the ordinarie reiterating of the killing of so many innocent beasts they did giue to vnderstand that they could not be forgiuen or pardoned but in the blood of that immaculate lambe and of the true onely eternall and perpetuall propitiatory sacrifice of the Church Iesus Christ our Lord. And notwithstanding it is here to be noted That the holy Supper may be considered both as a sacrifice a sacrament that although it hath beene already shewed that there is a difference betwixt a sacrifice and a Sacrament that yet there are some ceremonies in the Church which may bee considered in diuers respectes both as sacrifices and sacraments The Paschall lambe in the Church of the Iewes is taken for a Sacrament and that in as much as it is giuen of God for a certaine signe of saluation promised vnto the Church and to euery faithful member in the same as also in that that this blood of the lamb wherewith the dore posts are sprinkled doth represent vnto vs the blood of Iesus Christ which sprinkleth our soules and remoue farre from vs and our Christian families the destroying Angell and therfore it is saide This blood shall be for a signe vppon your houses that so when as I shall see it I may passe ouer And yet notwithstanding it may bee taken for a sacrifice of thanksgiuing in as much as it is commaunded to bee continued for euer for a remembrance and thanksgiuing for the preseruation of the first borne of Israel out of the midst of all the sorrow and griefe which they suffered in Egypt as also it is a signe of the preseruation of the elect of God in the Church from out of the midst of the condemnation of this peruerse and wicked world And therefore it is said This day shall bee a memoriall vnto you you shall keepe the same holy in your generations c. As also in some sorte for a propitiatorie Sacrifice in that it was a figure of the true and onely propitiatorie Sacrifice offered by the Sonne of God our high Priest for our sinnes to God his father vppon the altar of the Crosse according to the Euangelist his exposition You shall not breake a bone of him And the Apostle Saint Paule Our Passeouer that is Iesus Christ slaine or crucified The same may bee said of the holy Supper of our Lord It is instituted for a Sacrament of the new Testament in as much as it is the reall receiuing and communicating of the bodie and blood of Christ truely God and truely man deliuered to be put to death vpon the Crosse for our sinnes raised againe for our iustification giuen in the vse of the holy Supper according to his owne institution for the nourishing of our soules vnto eternall life And therefore it is said Take eate this is
either his offering vp againe by the handes of the Iewes or els any daily sacrificing of him by any action of the priestes The Apostle saith The law which had a shadow of good things to come That the sacrifice of Christ cannot be reâ—terated Heb. 8.9.10 and not the expresse forme of things by the sacrifices which were offered euery yeare could neuer sanctifie those which approached thereunto c. What doth the Apostle conclude out of this proposition He setteth the law against the Gospell the priestes of the same against our soueraigne priest Iesus Christ their sacrifices repeated and oftentimes renewed against his sacrifice which hath no need to be renewed their weaknes and disabilitie to sanctifie against the holinesse and effectuall sanctifying power which was in his And afterward he concludeth He taketh away the former for to establish the latter the sacrifices of the law for to establish this onely Sacrifice Now how could this conclusion be good if this sacrifice were againe to bee reiterated And that not yearely as vnder the law but daily yea hourely nay which is yet more euery moment and in euerie moment of a thousand thousand times Whereuppon it is said the sacrifices of the lawe are abolished in the sacrifice of Iesus Christ but it is not saide that hee himselfe cannot bee sacrificed againe let vs heare the Apostle Heb. 9. v. 12.24 Christ being come to bee our high priest of good thinges to come c. not by the blood of goates or of calues but by his owne blood is entred once into the holy places hauing obtained an euerlasting redemption Is entred saith hee into the holy places euen into heauen that nowe hee may appeare for vs before the face of God but not to the ende to offer vp himselfe oftentimes in such sorte as the high Priest who entreth into the holy places euerie yeare with other bloode for then it should haue behoued him to haue suffered oftentimes since the foundation of the worlde But nowe in the fulnesse of time hee hath appeared once for the putting away of sinne by the sacrificing of himselfe And as it is appointed for all men to die once and after that followeth iudgement euen so likewise Christ hauing beene offered once for to take away the sins of many will appeare the second time without sinne to those which attende vnto saluation Where wee are to obserue that the Apostle goeth ouer it sundry times That Christ hath offered himselfe once Where is now their pretended reiterating seeing that by his one onely oblation hee hath purchased euerlasting redemption that is hath wholly accomplished and fulfilled the worke of the redemption of the Church and that sufficiently as the schoolemen speake for the whole worlde but effectually for his elect onely And therefore what neede is there of a new propitiation That he did appeare in heauen before the father that is to bestow by his intercession the efficacie of this sacrifice vpon his faithfull ones himselfe making the application of his owne sacrifice That by this onely appearing this onely sacrifice once offered hee hath abolished sinne I say not the sinnes of some fewe but sinne that is destroyed the kingdome of sinne it selfe in such sorte as that euerie other propitiatorie sacrifice is from hencefoorth vnprofitable euen vnto his seconde appearing that is vnto the end and consummation of the worlde And no man is here to say that in deed hee hath offered himselfe once but that others are to offer him hereafter for in that he hath shewed the sufficiencie of this sacrifice he hath annihilated and disanulled in one word Heb. 10. all others whatsoeuer Others saith he which are not reiterated but because of their imperfectnesse in as much as it is impossible that the blood of Bulles and Goates though they should bee a thousand times reiterated should take away sinnes For which cause saith hee there is a yearely remembrance of sinnes reiterated whereas our Lord by one onely oblation hath consecrated for euer those which are sanctified Whereuppon it followeth that where blood is of sufficient effectualnesse there is no neede of any reiteration Now wee are of iudgement that this effectualnesse is absolute and perfect in the precious blood of our Lord that so wee may stay and content our selues with this onely Sacrifice And as by the sufficiencie thereof being opposed and set against the insufficiencie of all others the reiterating thereof is excluded so by the perfectnesse of the Priest opposed and set against the vnperfectnesse of those before him all others are excluded and we tyed vnto one onely and him resident and sitting in the heauens at the right hand of the father in whose sacrifice as all sacrifices haue an end so in his person euerie priesthood is both fully finished and accomplished One priest according to the order of Melchisedech without father without mother without stocke or kindred without beginning of daies and without end of life that is which hath not had any such like predecessors neither yet shall haue any such like successors in the line and tribe of Leui an euerlasting priest and therefore one onely and therefore also not succeeded of any other sacrificing Priestes and much lesse of any other priestes which should bee imployed in the sacrificing of him For saith hee the cause why there were many priestes was because they were mortall because that death would not let them indure But this priest abideth for euer and God hath witnessed the same of him by an oath and therefore he hath an euerlasting and eternall priesthoode in himselfe and in the Church A priest which is able to be both the Sacrificer and Sacrifice together and at once a holy Priest which hath no neede to offer daily both for his owne sinnes and for the sinnes of the people and such a one is Iesus Christ the sonne of the eternall God and God himselfe A Sacrifice also perfect and sufficient which thing cannot possiblie be found in the blood of all the creatures that are liuing no not in the offering vp of all men and the whole worlde therewithall and such a one againe is Iesus Christ God and man but man without sinne seperated and set apart from sinners the lambe without spotte Hebr. 7. Who saith the Apostle offered himselfe once for the sinnes of the people ordained by the worde of the oath to bee consecrated for euer alwaies liuing that so hee might alwaies bee our intercessor alwaies mightie and powerfull that so hee might perfectly saue those which draw neere vnto God by him that is to say continually offering vp the prayers of his brethren sanctified and authorised by his owne continually applying the merite of the sacrifice of his obedience by his intercession Hebr. 10. by this sacrifice by this oblation of which it is said That by one onely oblation hee hath perfected for euer them which are sanctified that hee was once offered to abolish the sinnes of many that
the same Amen CHAP. IIII. That the old fathers haue not acknowledged any other propitiatorie sacrifice then that onely one made vpon the Crosse THus you cannot deny say they that the old fathers haue called the Masse a Sacrifice yes we haue flatly denyed them the whole plainly proued that the olde fathers did not so much as knowe it by name But they reply at the least they doe vnfold vnto vs the celebrating of the sacrament of the Eucharist or holy Supper of the Lord. And surely vpon good cause warrant seeing it is a holy consecrate action and that the spirituall sacrifices of our heartes are thereby sacrificed to God vnto repentance as also seeing that the incense of our praiers and the calues of our lips and the Gospell the word of God as saith S. Paul is therein sacrificed seeing that our bowels tanquam per viscerationem doe therein open inlarge and spread abroad and distribute themselues by our almes deedes vnto our neighbours seeing likewise that the death of Iesus Christ is therein declared the onely sacrifice of the Crosse and that by the expresse commandement of the sacrificer And thus and no otherwise haue they all vnderstood it But we denie that euer they said any thing of it as a sacrifice properly so called of the new offering vp of the Sonne of God to God by the priest of his bodie and of his blood vpon an altar for our sinnes Neither must they here go about to abuse vs with a distinction of Sacrificium cruentum aut incruentum of a bloodie or vnbloodie sacrifice For this distinction wil not be receiued or admitted of against the vniuersal propositions of the scripture which tell vs that where remission and forgiuenes of sinnes is purchased there needeth no more sacrifice or offering Againe that there is no remission purchased where there is no shedding of blood But so it is that wee haue forgiuenesse in the blood of Christ much more then an oblation But so it is that in their pretended sacrifice there is no shedding of blood and therefore much lesse pardon and forgiuenesse or any effectuall grace that may procure vs Gods fauour But yet it is further to be considered that the old fathers did neuer name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloodlesse or vnbloodie sacrifices to make distinction thereby betwixt the sacrifice of the crosse and the sacrament or pretended sacrifice of the altar but rather to set downe a difference betwixt the sacrifices of the law and the sacrifices of Christians Whereupon Oecumenius saith Oecumen ad Heb. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Sacrifices without blood those saith he of the lippes as praiers hymnes and supplications vnto God by Iesus Christ c. And others after the same manner which wee shall see farre better by tracing them from age to age Clemens Alexandrinus next succeeding the time of the Apostles saith Clem. l. 3. Paedag c. 2. in strom We sacrifice not vnto God and that vpon good consideration for he hath no need of any thing but hath giuen all thinges vnto vs and therefore we do glorifie him who was sacrificed for vs in sacrificing offering vp of our selues Againe God would be honoured though he haue no need of any thing and therefore doe we honour him with our praiers and this is the best and most holy sacrifice when wee send them vp into his presence in iustice c. Our Altar then is the congregation of such as are attentiue in prayers and haue all of them one common spirit and one common voice c. Againe Our Altar that is one holy soule our perfume and incense euen our praiers So that he doth not acknowledge or make any mention of a Sacrament properly so called when he saith We do not sacrifice hee acknowledgeth another manner of fashion namely the prayers of the faithful the sacrificing of themselues vnto God c. And yet herein hee is not behind with speaking honourably of the Eucharist For saith he this is that speciall good grace whereof those are partakers which communicate therein in faith and are sanctified both in body and soule Ireneus we haue seene heretofore how he speaketh Iren. l. 4. c. 34. and yet you may perceiue him to deale more plainly We must saith he offer vp a sacrifice to God and in all thinges bee found to acknowledge our creator by a pure and vpright opinion and iudgement by faith without hipocrisie by certaine hope by feruent loue offering vnto him the first fruits of his creatures And this is that pure oblation which the Church onely doth offer vnto the creator offering vnto him of his creatures with thankesgiuing Therefore saith he he would haue vs to be continually offering our oblations vpon the altar And what Altar This also he teacheth saying There is an altar in heauen thither our prayers and sacrifices are directed and in the temple according to that which Saint Iohn hath said in the Apocalips and the temple of God was open and the tabernacle For behold saith he the tabernacle of God where hee will dwell with men Here then is no sacrifice but that of man vnto God in the acknowledgement of his benefits by continuall prayers as also of the first fruits of the goods which he giueth him and that by communicating them charitablie with his brethren Iustinus Martyr speaketh highly honorably in commendation of the Lords Supper he describeth and setteth out vnto vs the holy ceremony wholly intirely Iustin Martyr in Tryphon and yet not a word of the propitiatorie sacrifice in all that he saith But on the contrarie he saith I dare be bolde to affirme that there are no other sacrifices that are perfect and acceptable vnto God then the supplications and thankesgiuing of good people and Christians haue learned that they are not to offer any other c. Againe Idem in exposit fidei Tertul. aduers Iud. We sacrifice vnto God without ceasing the sacrifice of praise sincere praiers and of the sweet sauour of good workes c. We haue heard heretofore what Tertullian hath said vpon the first Chapter of Malachie but yet behold what he saith further It behoued that Christ should be made a sacrifice for all the Gentiles who was led as a sheepe to the slaughter Behold here the onely sacrifice Idem aduers Marc. l. 4. ad Scapul Againe The prophecies of the lawe did signifie that man otherwise a sinner presently after that hee was cleansed by the worde of God did offer an oblation in the Temple that is praier and thankesgiuing in the Church and congregation of the faithfull by Iesus Christ the catholike that is the vniuersall Priest of the father Behold now and see here an vniuersall and onely priest by whom wee offer vnto God our sacrifices and our praiers And therefore hee saith Wee must not sacrifice vnto God any thing but that which is spirituall for it is written a
c. Theophilact about the yeare 1000. The medicines which are effectuall and forcible doe heale euen at the first time being administred but those which neede to bee taken againe and againe doe argue their weakenes sufficiently euen by that onely note euen so it fareth betwixt the Legall sacrifices and the sacrifices of Christ But here riseth a question whether that we also doe offer sacrifices and oblations without shedding of blood vnto which wee aunswere affirmatiuelie but it is in that wee renue the memorie of the death of the Lorde and yet in the meane time it is but one sacrifice not manie because is hath beene offered but onelie once wee offer then daylie himselfe or rather the remembrance of this oblation by which hee did offer himselfe c. In place else where hee giueth vs these generall rules Where there is remission of sinnes there needeth not anie more sacrifices but Christ hath offered a sacrifice seruing and standing sufficient for euer and therefore wee haue no neede of anie other seconde sacrifice c. Anselmus in like maner Ansel in Ep. ad Heb. c. 10 Howbeit we offer sacrifices euerie day yet it is no other then the recording renewing of the memory of the death of Christ therby we offer but one sacrifice not manie for hee was onelie once offered c. Againe All that we doe is but the renuing of the remembrance of his death Againe Our Lordsaide Take eate and sacrifice offer vnto God And S. Paule to the same ende That the Saintes were perfected by one onely oblation And this hath come to passe within this thousand yeares so hard and difficult a thing it is to bring the learned to speake the language of the Masse though the abuse and mischiefe be alreadie brought in And indeede we shall see hereafter that it doth not speake it it selfe But now since the yeare fiue hundred vntill this time it hath ouerrunne great large Dominions and yet by certaine degrees and by the concurring of diuerse causes During the feruent and deuoute zeale of the Christian Church the holie supper was celebrated euerie Lordes day Carol. Mag. l 7. c. 138.182 167. yea in some Churches euerie daye and the number of Communicantes was ordinarilie verie great whereby wee haue seene herefofore that in populous Churches and congregations there haue beene distributed at one time diuerse great loaues and diuerse great cuppes of wine This zeale together with the time grew luke-warme whereupon wee see that S. Ambrose and S. Chrysostome are greatlie grieued to see That it was their dutie to attend at the Lordes Table and that no man hasted to come thereto c. Insomuch also as that exhortations manie and diuerse being vsed to draw the people thereunto but profiting nothing there were diuerse Canons made to binde and inforce the people thereunto as also ciuill lawes Let all the faithfull communicate and staye the Masse without anie more bidding L. 2. c. 45. yea at the least let them not faile to communicate on the Lordes daye c. But whether it were the obstinacie or carelesnes of the Pastors or both that were the cause these Canons profited little In the ende there was a lawe made That such Laye people as did not communicate at the least euerie feast of the Natiuitie Easter Whitsontide Add. 3.38 should bee held for infidels and ratified afterward in the Actes and Statutes set forth by Charles the great thus the Table of the Supper stoode solitary and as a reiected and forlorne thing for the most part at least in respect of the Laitie The ecclesiasticall persons continued their communicating for some time and so there still remained a certaine forme of Communion or Eucharist But shortlie after loosenes laide holde vpon them also as it had done before of others Whereupon we see that the Church is constrained to make Canons That at the least three or foure should alwaies communicate with the Priestes The printes whereof are as yet in the Abbye of Clugny where the Deacon and Subdeacon doe receiue the Communion as yet vnto this day together with the Priests But afterward these three were shufled vppe into one this one was hee that rung the bell whome they called the Sexten Camp nariū And this coldnes did still so encrease that Charles the great is constrained to make a lawe L. 5. c. 93. l. 6. c. 118. Add. 2. c 7. by which the Priest after hee hath consecrated is bound to communicate because that euen hee himselfe did oftentimes abstaine and there are manie olde Canons to that purpose Thus the vse of the Communion was lost by degrees this Communion I say wherin Christians were admonished and put in minde of practising true charitie by the substance of the bread which consisted of manie cornes wrought vppe into one loaf seeing thy bee manie members of one bodie liuing vnder one heade euen Iesus Christ our Lord and so proportionablie the sacramentes themselues fell into a consumption as namelie the bread from manie loaues to one and from a great one to a little one no bigger then would serue being deuided onelie for three persons and in the ende as wee now see to breade no bigger then a penie And the wine consequentlie so as it might fit the other from great vessels vnto little pots such as serue at the Masse from manie cups to one from a great one to a little one And it is notwithstanding to bee noted that this abuse had his abode onelie in the Church of Rome all other Churches as those amongst the Abissines Armenians Syrians Grecians Muscouites c. hauing retained and retayning the Communion as yet vnto this daye Now it fell out also that the people no longer communicating in the holy supper became negligent in other partes of their accustomed seruice and particularlie in that of bringing of offeringes which consisted according to the Canons in breade and wine from which was taken what was necessarie to bee imployed in the Communion for those offerings ceasing it was a cause that the Communion also ceased Carol. l. 1.5.94 152. And indeede we see that this law is oftentimes renued by Charles the Great namelie That the people should be warned to communicate and bring their offeringes euerie Lordes daye For that the one did cease to bee because of the other and thereupon also the requesting of the one was with the more honestie by reason of the other Wherefore to cherish them vppe both in deuotion as also in liberalitie they were giuen to vnderstand that the Masse did not onely benefite and serue them by their communicating in the Sacrament in it but that the principall point of comforte vnto them thereby was yet behinde namelie the sacrifice in the merite whereof they had part inasmuch onelie as that they were present thereat prouided euermore that they for their partes brought their sacrifices that is to say their offeringes with them There was
grieuous both the one and the other by pennance Now the truth is cleare how that purgatorie is not pennance as also that it is not ordained for sinnes but for punishment but and if it be as some would haue it for sinnes yet it is but for pettie and sleight sinnes Ireneus saith It is the word alone that washeth away the filthines of the daughters of Sion that washed the feete of his disciples and which sanctifieth their whole bodies Clemens Alexandrinus It is the good spirituall washing which cleanseth the soule Hieronym in Esa 4. whereof the Prophet speaketh The Lord hath washed away the filthines of Sion c. S. Ierome expounding this place saith in like sort That which is but lightly foule will bee washed cleane but that which is deeply stained and defiled by being burnt in the fire And this is that which Iohn Baptist said He will baptize you with the holy Ghost and with fire for man can giue but water but God fire and the holy Ghost which washeth away filthinesse and purgeth away the deadly and haynous sins Chrysostome Chrysost in Matth. hom 5. c. 4. Cyril in Esa c. 4. For men are baptised with fire by temptations that are present according to that in Esay In the spirit of feruencie and zeale c. Cyrill in like manner In the spirit saith he of iudgement that is to say by a iust sentence according as our Sauiour saith Now is the iudgement of this world for hee fighteth with the world and Sathan iustifying vs by faith c. And also in the spirit of zeale by the grace of baptisme which is not begotten in vs without the spirit c. For we are not baptised with bare water but with the holy Ghost with this diuine and intellectuall fire which wasteth in vs the vncleannesse of our vicious nature and melteth and burneth all the spots of sinne Haimo ibid. c. Haimo The same holy Ghost is called the spirit of iudgement and the spirit of zeale and feruencie of iudgement because that in baptisme Sathan is iudged and as it were condemned when his power ouer man is taken away from him of zeale because he inflameth the heartes of men with loue towardes their creator scouring away the canker of sin whereof it is said God is a consuming fire he will baptise vs with the holy Ghost and with fire c. And Hugo the Cardinall in like manner And thus you may see by these ancient fathers how they haue made a purgatorie of the holy Ghost and of the temptations and trials happening in this life the paines of purgatorie which cannot be except in the other And Lyranus In the spirit of iudgement for our Lord hath satisfied for the Church by the way of iustice in the spirit of zeale because he hath performed it in a great measure of charitie and loue And yet this is one of the textes whereby Bellarmine laboureth to make his cause so strong And here we are not to forget his vnsound and vnfaithfull dealing for that which S. Augustine hath spoken expresly De nouissimo iudicio of the last iudgement wherein saith he the daughters of Syon shall be refined graunt it saith he in as much as they shall be seperated from the wicked as the pure gold from his drosse in the furnace admit it also in this respect for that all creatures shall as then passe through the fire and likewise all manner of soules according to the opinion of that time this hee turneth and wresteth to help for the building of his purgatorie which they pretend to take place and seaze vpon men at the time of their departure out of this life And we are to request the reader to marke the deceit he worketh vpon the place Peter Abbot of Clugni abuseth either ignorantly or impudently another place Esay 8. Esa 8.19 Shall the people require a signe and vision of their God for the quicke and for the dead For so he alleadgeth it whereas the text saith Shall not a people inquire at their God shall they runne for the liuing to the dead reprouing such as did runne to south sayers sending them backe as is said afterward to the law and to the testimonie c. In deed the Septuagints haue translated it Shall they inquire of the dead concerning the liuing that is to say concerning the businesse and affaires of the liuing And the Chaldie paraphrast Euerie man saith hee inquireth and asketh counsell of his idolles so the liuing take counsell of the dead And Origen likewise You to whom God hath giuen his law will you go to inquire of the Deuils which are in verie deede dead Hieronym in Esa c. 8. And Saint Ierome vpon Esay saith As the infidels do aske counsell at their false Gods so the faithfull ought to runne to the true God and to the lawe and to the Prophetes inspired by him c. Lyranus saith as hee saith Saint Cyrill Cyril in Esa l. 5. orat 5. Would you aske counsell sayeth the Lord of the dead for the liuing you which are aliue is there any reason that you shoulde inquire of the deade of the bodies which lie in the graues or of the soules which it may bee are in hell Nay rather saith hee you which are quickned by the liuely worde of God will you go vnto sorcerers and Magicians which are dead in their soules Now the argument of Peter of Clugni was thus framed There are visions of the dead and therefore a Purgatorie but it is grounded as we haue seene vpon an vnsound Grammar or rather vpon the corrupting and deprauing of the old expositor wherein as some note there was as in S. Ierome Pro viuis à mortuis and not ac mortuis And this is the more likely in asmuch as for the most parte he applyeth himselfe to the Greeke text And in deed Cardinall Hugo said Amortuis of the dead for the liuing that is to say to aske counsell of images which are like vnto dead men which is a ridiculous and foolish thing Esay 9. Wickednesse saith the Prophete shall burne like a fire Esa 9.17 It shall deuoure the briars and the thornes and shall bee kindled in the thicke places of the forrest c. This is one of Bellarmine his maister-pillars There the Prophete threatneth the people of Israel From the head vnto the taile the boughes and the stumpe the Magistrate and the false prophete These are his wordes And after that hee hath denounced the anger of God to fall vppon the Magistrates and vppon the men in authoritie hee addeth That it shall not stay there but that it shall set on fire and deuoure the common sorte which hee compareth to bushes of thornes or to a thicke growne vnderwood And it is made plaine by the wordes following And the people shall bee as fewell or a baite for the fire no man shall haue pittie vppon his companion to spare him c What agreement is
And amongst men who was more great then Iohn Baptist of whom the Lord saith amongst those that are borne of women c. Thou seest then this great mountaine to shine but heare his confession We haue saith he all receiued of his fulnes It is then from him of whom they haue receiued that we must looke for our succour and not from these mountaines from Christ the Sonne of the most high and soueraigne father c. And if thou lift not vppe thine eyes by the scripture thou shalt not bee admonished and taught how to bee enlightened of him Saint Ierome haue lifted mine eyes Hieronym in psal 121. the eies of my spirite vnto the toppe of the bookes that is of the laâ— and the Prophetes from whence I see comming vnto mee my Lord my aide and my helpe that is Christ and so Saint Augustine vpon S. Iohn doth expound it of the scriptures I an other place Saint Ierome ioyneth these two places together to the same end August tract 1 in Iohan. Hieronym in Esa c. 52 l. 14. I â—â—ue lifted mine eyes vnto the hils and I haue lifted mine eyes vnto thee which dwellest in the â—â—auens opposing and setting them against the ordinarie intention and drift of the â—â—euill who would curbe and keepe in our soules vnder the slauerie of these inferior pâ—wers Theodoret Being compassed and set about with calamities say the captiues of Baâ—lon Theod. in psal 120. we haue cast our eyes on euery side but we know that there is no help of man that can do 〈◊〉 good we rest in the good pleasure and will of God c. Saint Bernard likewise speaking of Christ persecuted in the Church and in his members saith Who is hee that without teares can see the teares of Christ Bernard in ep ad Simonem Abbatem S. Nicol. lifting his eyes from the deepe pitte of mire and elay vnto the mountaines from whence help and succour is to come vnto him c. And surely then not from the Saintes for they know themselues to stand in neede to bee helped of Christ but rather saith he From the Lord which hath made heauen and earth Caietan also most fitly and for the purpose saith This is here as a dialogue betwixt the people and the Prophet shall I here stand and waite for my helpe from the mountaines from the princes and potentates of the earth nay rather from the Lord c. In the Psalme 134. it is said Iudicabit Dominus populum suum in seruis suis deprecabitur Psal 134.14 Of a bad and naughtie Grammar construction they make a bad piece of diuinitie He shall bee prayed vnto say they in his seruants But the Hebrew saith Hee shall repent himselfe or he shall be appeased towarde his seruantes And so haue Caietanus Pagnin and Arias Montanus their interpretors translated the same And the Chaldie Paraphrast in like manner that is That God according to his mercie will be appeased towards to his people At the least they should haue kept themselues vnto their Glose which from a badde translation hath notwithstanding gathered a good doctrine Deprecabilis saith it efficietur seruis suis exaudiendo seruis suis placabilis fiet hee will bee intreated at the prayers of his seruantes and in the same manner Haimo But let vs heare the fathers Haimo in psal 134. Saint Augustine hath read it Et in seruis suis adorabitur and expoundeth this place of the casting off of the Iewes and calling of the Gentils comming into the Church on euerie side Saint Ierome Consolabitur and gathereth the former sence thereof also That the Lord shall bee comforted in the incredulitie of the Iewes and in the faith and beliefe of the Gentiles But Theodoret commeth more neere vnto the purpose and scope of the Prophet For saith he Thou O Lord seeing vs assailed by enemies wilt not cast vs off neither wilt thou chasten vs according to our sinnes And thus likewise Caietanus But say they doth not intercession presuppose inuocation Now the fathers of the olde Testament haue caused the names of the Patriarkes to steppe in to helpe their prayers If intercession presuppose innocation Genes 32. Exod. 32. Deutr. 9. Psal 131. Exod. 6.5 32.13 Leuit. 26.42 Dan. 3. Deut. 8.26.34 1. Kings 8. Psal 89. Iacob said The God of my father Abraham and Isaac deliuer mee c. Moyses Call to minde thy seruantes Abraham Isaac and Iacob Call to mind thy seruant Dauid and his afflictions c. But assuredly they do plainly enough expound themselues in the same places To whome saith Moyses thou hast sworne by thine owne selfe I will multiply their seede and giue vnto them this lande And Salomon Performe vnto thy seruant Dauid that which thou hast said the couenant that thou hast assured and confirmed vnto him c. And the Lord himselfe I haue remembred my couenant made with your fathers and not your fathers not their merites to witte they all alleadging to God and God vnto them the whole cause and reason of the graces and deliuerances that they craued at his hand or that hee performed vnto them to be the free promise which hee vouchsafed to make to the Patriarkes to Dauid to his people c. and not their merites which as wee shall see hereafter are none at all at Gods hand And this is the same which the Glose saith in the like places Firmiter promisisti non licet mutari Thou hast infalliblie promised and it is not lawfull for thee to reuoke or change thy promise But whereas they go about to deriue and find the originall of intercession these places cannot serue for an example For by their owne coafessions those that were in the limbes could not be intercessors And that wee may not need to bee still repeating the same thing let this which hath beene saide serue and be vnderstood of all such like places In Iob 33. Iob. 33.23 Elihu after he had shewed by how diuers sortes and waies God chastiseth men for their amendment hee addeth these wordes according to the old translation If there bee an Angell speaking for him one of a thousand to declare of the equitie of this man Then will he haue mercie vpon him and say deliuer him for I haue found wherefore to bee reconciled vnto him c. Thereupon they infer that Angels do make intercession for vs. But according to the Hebrew the truth of the word translated Angell is ambiguous and may be taken for a messenger and seemeth also presently after that it ought to be vnderstood for a prophet or interpreter of the will of God as in the booke of Iudges 2. Chap. And that because of the worde which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an Interpreter And hee saith not for him but with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him make God acquainted with the vprightnesse of the man but vnto man his
Wee shall haue euermore need to say Forgiue vs our trespasses And the Apostle himselfe hath a pricke dwelling still in his flesh for to humble him withall 1. Cor. 12.7 because that The grace of God is sufficient for vs his power is perfected in our weaknesse What is then the priuiledge or what is the prerogatiue of the regenerate Great verily euerie manner of way for sinne dwelleth but raigneth not in them for that the old man liueth yet in them but cannot kill them but himselfe rather is mortified and slaine euerie day for that they haue an assurance against the reward of sinne for their sinnes are forgiuen them in Christ and therefore blessed and assured of eternal life For there is no condemnation to them which are in Iesus Christ which walke not after the flesh Rom. 8.2 but after the spirit in as much as the Law of the spirit of life which is in Christ Iesus hath freed them from the Law sinne death c. Saint Augustine intreating vppon this question of purpose Testimonies out of the Fathers August de peccat merit remiss l. 2. c. 7. hath not said any otherwise Let vs not thinke saith he that presently vpon the baptising of any man that all his old and accustomed infirmities are wasted and vanished seeing his renuing or Regeneration beginneth at the remission of all his sinnes c. Otherwise saith hee the Apostle would not haue said although that the outward man die the inward is renued day by day But it may be that this concupiscence after Baptisme is indifferent either to couet good or euill This is it which Iulianus the Pelagian did so vehemently auouch vnto him Idem l. 6. c. 6. contr Iulian. Nay saith he if I had thought so much I had not said vnto thee that it is euill and wicked but that it had henâ— for thou speakest as those that would say that it should haue beene sanctified in Baptisme But wee say that it is wicked and that it ceaseth not so to continue in those that haue beene baptised But saith Iulian Reatus eius his sinne is absolued and forgiuen Not his sinne saith S. Augustine for it is no person but rather sinne as it made man originally guiltie is remitted and made voide of all such force As when any man is absolued of manslaughter thou saist not that the crime of manslaughter is absolued but the man from the crime But it is not it may be so bad as men report it to be and that there is a heauier punishment laid vppon it then the fault deserueth Idem contr eundem l 6. c. 5 Nay saith he againe This is so great a mischiefe as that it would hold vs in death and draw vs into the last death if the bonds thereof were not vnloosed or broken in the generall pardon of all our sinnes which is sealed and assured in Baptisme And although that sometimes according to the common custome hee call sinne Non ipsum concupiscere sed post concupiscentias ire Not the blossome or bud but the fruite that commeth therof Rom. 7. yet the saying of S. Paul doth alwaies remaine out of all doubt I had not knowne lust to haue beene sinne if the Lawe had not said Thou shalt not lust c. And in deede S. Augustine proueth it to Iulian August contr Iulian. l. 2. by all them which haue gone before By S. Ambrose who calleth it iniquitie Because saith he it is vnrighteous which the flesh lusteth after against the spirit Malitiam per conditionem originis Againe A delight contrarie to the Law of God By S. Hillarie who calleth our bodies the matter of vices and the euils within vs an originall malice inherent euen from our first framing c. Whereupon saith hee we doe not retaine any thing that is cleane vndefiled or harmelesse No not the Apostles themselues in whome saith he after they were washed sanctified by the word there remained as yet a malice Per conditionem communis originis By the condition of the common beginning Which thing our Lord teacheth vs saying Idem contr eundem l 5. c. 4.5 l. 2. If you which yet are euill c. And as consequently following of all that hath gone before S. Augustine teacheth That concupiscence is an euill not such a one as men are to suffer and beare by patience but such a one as those are which men must bridle and suppresse by abstayning from committing of them that is to say an euill of fault and not of punishment that it is a vice that must be fought against by vertue which is remitted and pardoned but not finished not extinguished by Baptisme Idem de pecc merit l. 1. c. 3. tract in Ioh 4. Not in such sort saith he as that it should not be any longer inherent in man for the rest of the time that he liueth but to the end that it should not hurt him after his death that it is an infirmitie that is troden downe by the Lawe of God a griefe and wearing disease that striueth against our saluation In a word That it is both a punishment of sinne as also a cause of sinne a punishment saith he in as much as it is repaid for the merites of disobedience Idem contr eundem l. 5 c. 3 Aut defuncti one consentientis aut contagione nascentis Idem in Iohn 4. Criminibus querela a cause for that man is either polluted with it in his conception or else is drawne to consent to sinne by the default thereof Yea a verie sinne it selfe in as much as it is a disobedience rebelling against the rule and gouernment of the vnderstanding a desire against which the good spirite coueteth and desireth that is to say the spirit of man regenerate by the spirit of God But in one place after many solemne protestations he handleth the whole question The regenerate saith he are deliuered from sinne But how They are deliuered saith hee in as much as they are both without crime and sorrow but this is a libertie onely begun and not accomplished not altogether absolute not as yet pure and vnspotted because that I see an other Law in my members c. Againe All our sinnes and trespasses are blotted out in Baptisme and yet is it said that if iniquitie bee defaced there remaineth no infirmitie Verily if there were no remnants of it behinde we should liue without sinne If therefore thou serue with thy flesh the Lawe of sinne doe that which the Apostle saith Let not sinne raigne in our mortall bodies It is not said let it not be there at all but let it not raigne because that as long as thou liuest there must of necessitie be sinne in thy members but at the least let it haue his kingdome taken awaie that so it may not bee obeyed in that which it commaundeth Yea such a sinne as is hated of God abiding still in the regenerate and
infinite number of imaginations they are crossed or into our zeale which if it be according to knowledge yet is it delayed with coldnesse and beeing more feruent then commonly it is without knowledge into our brotherly loue which is more for a shew then in deed and more for that regard wee haue of men rather then for the awe of God into our faith which is either little or else wauering farre lesse then a graine of Mustard seede farre off from remoouing of mountaines Finally into our whole life which being examined according to the summe of the Law of the perfect loue of God and our neighbour will not afford vs so much as one action answerable thereunto but rather such as are contrarie thereunto and that euerie day yea euerie houre And what shall wee find in our wordes nay rather in our thoughts all which are knowne vnto God and must vndergoe the rigour of his iudgement Now we haue heard the old Fathers How far concupiscence worketh in the regenerate according to the old Fathers Tertul. de praescript aduers haeres Probatus aliquis August de fid Orthod c. 49. Idem ad Inno Pap. Ep. 95 vppon the concupiscence that remaineth in the regenerate but it may be that we may thinke that in some it breaketh not out into actuall sinne which they call sinne But let vs heare what they say Tertullian saith Is it such a maruaile that an approued man should come to fall What say you to Saul whome hatred ouerthrew Nay Dauid a man according to Gods owne heart by murther and Adulterie Salomon indued with wisedome from God drawne by women to Idolatrie because it was reserued to the onely Sonne of God to abide without sinne Saint Augustine There is neither Saint nor righteous man that is without sinne and notwithstanding they cease not to bee Saints and righteous because they haue their affections still set vpon holinesse And therefore the Saints are truely declared to be sinners c. Againe O death where is thy victorie where is thy sting The sting of death is sinne And there haue beene some men who haue thought that there might bee some men liuing in this life without sinne though not from their birth yet at the least from the time of their conuersion from sinne vnto righteousnesse and so they would vnderstand that which is said That Zacharâ—e and Elizabeth walked in all the wayes of the Lord Sine querela vnrebukeable But they should haue considered that Zacharie was a Priest and that the Priestes were bound by the Lawe of God to offer sacrifice chiefely for their owne sinnes And secondly are we not all conuinced of sinne in that we are all commaunded to say Forgiue vs our sinnes c. For saith he in an other place It must content vs that there is not so much as any one man found in the Church how excellent righteous or well profited so euer he be that dare say that hee hath not any need to praie and say this prayer Forgiue vs our sinnes c. For this should bee as much as to say that he had no sinne and so by that meanes deceiue himselfe not hauing any truth in him although that hee liued Sine querela without giuing of iust cause to anie to complaine of him Againe Yea seeing all the Saints Ep. 9. if they should be asked together if they had any sinne would aunswere If we should say that wee haue no sinne the truth is not in vs c. But saith he Idem de perfect Iustit in Enchirid. c. 33. Idem Serm. de temp Dominic 4. post Oct. Epiphan Idem in Ep. 54 ad Maced Idem dc Martyr Hieronym aduerf Pelag. Although the Apostle doe openly confesse that both he and all the Saints are tied to this necessitie of sinne yet hee boldly affirmeth that none of them are subiect to condemnation when hee saith There is then no condemnation vnto them that are in Christ c. You will say But behold the one hundred fortie foure thousand in the Apocalips which neuer defiled themselues with women they are vnreproueable there hath not any lie beene found in their mouthes c. And knowest thou wherefore Verily because they haue confessed their sinnes for that they became their owne accusers c. Otherwise the truth had not beene in them and where truth had not beene lying had beene c. And this he said speaking of the Martyrs Saint Ierome The Phylosophers the chiefe begetters and patrons of heretickes defiled the puritie of the Church by a peruerse doctrine raised by their being ignorant how that it was spoken of the frailtie of man Dust and ashes whereof art thou proud Seeing also that the Apostle saith I see an other Law in my members Againe I doe not the good that I would but the euill that I would not that I doe if hee doe that which he would not how can this stand which is said That man if he wil may be without sinne And how can he be that which hee will seeing that the Apostle affirmeth that hee cannot accomplish that which he desireth When as therefore J shall thinke my selfe to haue attained the end of vertues Idem ad Rustic then I am but in the beginning for their is no other perfection in men but to knowe themselues imperfect In an other place There dwelleth no good in our flesh the spirit willeth one thing the flesh is constrained to do an other There is not any man cleane from sin though his life haue bene but a day long The very stars are not pure in Gods sight And if there be sin in the firmament how much more in earth If in theÌ„ that haue no bodily temptatioÌ„ how much more in vs compassed about with this fraile flesh who crie with the Apostle Miserable man that I am who shall deliuer me from this mortall bodie c. Idem ad Pelag Ep. 9. ad Saluian But Saint Paul saith We which are perfect accompt that c. Then there is some perfection in this world Nay rather saith he to the end that thou maiest see that the perfect perfection of the gifts of God is not here he addeth straight after Not because that I haue alreadie receiued or that I am perfect Then he was perfect through the hope that he had of the glorification to come imperfect through the burden of corruption and mortalitie perfect through his wayting for the reward imperfect through his fainting and being wearied in the fight perfect in that he knew that God was able to performe whatsoeuer he hath promised vnto his imperfect in that God had not as yet performed to his all that which he hath promised them In a word imperfect thinking vpon that which he wanted vnto perfection perfect in that he is not ashamed to confesse his imperfection and that he might come thither he traueleth thitherward like a good traueller Prosper Aquit in Psal 105. 142. c. Prosper
of the Law The law leadeth to faith and the iustice of God to his grace cannot possibly faile by consequent to explaine and lay open vnto vs the benefite of grace leading vs from Moyses to Christ from workes to faith and from death wherein wee stand naturally euen from the time of our conception and whereinto also euen after the time of our regeneration we runne and cast our selues continually by our faults and offences vnto our life and righteousnesse which is hid in Christ We cannot liue by the Law for we cannot fulfill it wherefore we must haue recourse vnto his grace His grace that is to say the mercie of God freely exhibited in Iesus Christ who hath fulfilled the Law by his obedience and which hath borne our transgressions vppon the Crosse but for such as to whome God hath giuen by the same grace to feele the sentence of condemnation due in themselues and assuredly to belieue their saluation in him And this is the cause why these two points are ordinarily conioyned and coupled together both in the Scriptures and holy Fathers euen grace and faith opposed to the Law and workes namely that grace that is to say that gift which God hath bestowed vppon vs by the righteousnesse of his onely begotten Sonne yea of his Sonne and all that which hee possesseth for the abolishing of our sinnes that faith that is to say that abilitie and power which hee giueth vs by his holy spirite to receiue in humilitie and yet with all assurednesse and certaintie that incomparable good thing which hee bestoweth vpon vs here below as a pledge and earnest pennie of those which hee will consequently giue vs to possesse with him in the highest heauens Origen expounding these words of the Apostle Orig. in Ep. ad Rom. l 3. c. 3. Where is thy glorying it is shut out c. He saith saith he that the iustification which is of faith onely doth suffice although that the belieuer haue not wrought any worke And for an example wee haue the theefe for whose onely faith Jesus said vnto him This day thou shalt be with me in Paradice c. And so likewise the woman in the Gospell Luke the seuenth The Pharisie said Jf he were a Prophet he would know what shee is but for her faith onely Iesus said vnto her Thy sinnes are forgiuen thee c. And for this cause the Apostle doth not boast himselfe of his owne righteousnesse chastitie wisedome c. But of the Crosse of Christ in the Lawe of faith which is in Iesus Christ c. Saint Ambrose saith Ambros de Virgin l. 3. Christ hath not redeemed thee with siluer nor gold haue thy siluer readie thou art not arrested euerie day though thou be in debt He hath paid his bloud for thee thou art indebted vnto him this bloud for we lay pawned in the hands of a wicked Creditor We haue beene the cause of the bill of our owne blame and guiltinesse by our sinnes Idem de fide l. 3. c. 3. wee owe for the punishment of the same our bloud the Lord Iesus is come hee hath paid his bloud for vs c. Againe Our redemption is by the bloud of Christ our forgiuenesse and pardon by his power and our life by his grace Idem de bono mort c. 2. Ep. 72.73 Againe Eternall life that is the forgiuenesse of sinnes and the Lord Iesus is come to fasten our sufferings to his Crosse to forgiue vs our sinnes to nayle to the crosse our obligation and to wash all the world in his blood Otherwise Idem de Iacob beat vita l. 1. c. 5. Psalme 118. saith he wherefore should the Prophet haue said Haue mercie on mee if he had trusted vnto his owne righteousness if there be any thing but mercie which deliuereth from sin But hee that hath need of mercie is a sinner and therefore what soeuer good commeth to vs let vs impute it to the righteousnesse of Christ It is the mercie of the Lord that remission of sinnes is freely and liberally giuen vnto vs Let no man glorie or boast himselfe that he hath a chast hart c. Againe Idem de fide l. 3. c. 3. My wisedome that is to saie the crosse of Christ My redemption the death of Christ Again By the disobedience of one man many are made sinners by the obedience of one man many are made righteous Againe God hath taken vpon him our flesh to abolish the curse of our sinfull flesh Idem de fuga saecul c. 7. Iudicato he was made a curse for vs to the end that the blessing might swallow vppe the curse integritie sinne grace the sentence of death and life death it selfe for he likewise hath vndergone death to fulfill the sentence of death and to satisfie the iudge for the curse lying vppon sinfull flesh Faith receiueth and taketh hold of grace Idem de paenit l. 2. Ex Syngrapha Idem in ep ad Rom. c. 3. 4 euen to the death c. And here behold the poole of grace the fountaine of life freely set open who shall put vs into the poole who shall draw for vs out of that fountaine verily verily no other helping hand saith the Apostle but faith yea Onely faith saith Saint Ambrose Let vs hope and looke for saith he the pardoning of sinnes by faith and not as by debt or merite faith will obtaine it for vs as by vertue of couenant vnder writing that is to say of the promises of God by the which he hath bound himselfe vnto vs Praesumptio propior est arroganti quà m roganti c. Presumption that is that ouer high couceipt we haue of our workes is more incident to such as arrogate and challenge for their owne eternall life by their desertes then to such as acknowledging themselues to haue no parte therein as of themselues doe humblie craue the same by praier c. Againe They are iustified freely because they are iustified without doing or working for the same and because they giue not any thing in exchange for the same they are iustified by faith alone by the gift of God c. The wicked man impius is iustified before God by faith alone c. For Idem devocat Gen. l. 2. c. 8. He that dare saith he preach that the grace of God is giuen according to mens merites preacheth against the catholike faith c. Let no man therefore glorie in his workes for no man shall be iustified by them He that is iust he hath it of gift Tertullian calleth it Donatiuum for hee is iustified by being washed It is faith that deliuereth vs by the blood of Christ Idem ep 71. Blessed is he whose sinnes are remitted and hath his pardon granted c. Againe By the sinne of one all haue deserued to bee condemned sinning alike for in the righteousnesse of one all shall be iustified credentes that belieue If hee
haue not any reward but that which is bestowed vppon vs in our free pardon Saint Barnard saith in one word Bernard in Psal 91. Serm. 9. 15. De Sepulch Idem in Cant. Serm. 22. By faith Christ dwelleth in our harts and as for works they giue testimonie vnto our faith how that it liueth Againe The fruit of the knowledge of God is the strong crie of prayer c. Death being dead life is restored into his place in like manner sinne being taken away righteousnesse succeedeth it c. And how Because saith heâ—e in an other place they that are iustified from their sinnes desire and resolue themselues â—o embrace and follow holinesse without the which no man shall see God For they heare the Lord who cryeth Be holy c. But All these workes saith he all these pretended merits Sunt viâ—â— regni non causa regnandi They are the way to raigne but not the cause thereof But as we said before these two righteousnesses are verie much differing namely that which approueth and iustifieth our faith from that which iustifieth our selues that burning and beeing consumed at the onely appearance of the shining brightâ—nesse of the face of God this beeing of proofe against the Cannon shot of Gods wrath and Hell it selfe that being the worke of the newe man which is renued but slowly in vs this of the eternall God himselfe who hath giuen himselfe wholly and intirely vnto vs. And therefore all that righteousnesse before this is held for nothingâ— by the Apostle himselfe for worse then nothing that is for corruption and filthinesse so farre off is it from meriting any thing And this also euen with the littleâ— goodnesse that it hath in it is the gift of God and the worke of God working in our hearts by his spirit which saith vnto our pride What hast thou that thou hast not receiued That which is most rife in thee is the worke of Adam more weightie ordinarily then the rest and which concludeth against him Who can draw that which is cleane out of that which is foule and filthie c. For how should a perfect worke spring from an imperfect faith A sound fruie from a diseased tree But the case so standeth as that wee dayly crie here on earth Increase our faith strengthen it purge it from all diffidencie and distrust And notwithstanding wee admire heere the goodnesse of the mercifull God in respect of that which hee hath giuen to him whome hee hath iustified by the gift of faith and by the gift of righteousnesse hee will haue it called a reward but verily such a one as groweth due vpon free promise and not by purchase And thereupon our pride hath set in foote to build the matter of merit a word not heard of throughout the whole Scripture a word condemned throughout the whole Analogie of faith which setteth before it no other thing then the merit of Christ according to the free promise of the eternall father In the meane time where so euer there is Merces The abuse of this worde Merit Ierem. 31.16 Thom. l. 2. q. 114. art 2. a hire or reward promised of God the pride of man hath caused them to find out the merit of men Ieremie saith to the Church of the Iewes assuring them of their reestablishing They shall returne from the Countrie of the enemie Thy worke shall haue his reward From thence Thomas maketh an argument to proue their merit notwithstanding that there is properly handled the estate and condition which was to befall them in this world and not in the kingdome of heauen but hee concludeth notwithstanding that reward and merite cannot be but improperly spoken betwixt God and men betwixt whome there is no maner of equal proportion that is saith he That man obtaineth of God as in the nature of a reward it is because that he hath giuen him power and vertue to labour Quasi mercedem Hieronym in Esa l 15. c. 95. Mat. 5.22 Luke 6.23 Ambr. in Luc. l. 5. c. 6. But Saint Ierome hath spoken better alleadging this place That this reward is their inheritance which serue God In the Euangelists oftentimes Reioyce yee for great is your reward in heauen c. Ambrose verily wheresoeuer there is this word Merces interpreteth it praemium he causeth it to be attributed to the mercie of God and to be receiued by a Christian faith and in like manner all the rest as we shall see And as for that which Thomas argueth That that which is giuen according to iustice may seeme to be a condigne and worthy reward But the Apostle saith 2. Timoth. 4. Ambros in 2. Tim. c 4. Amplissima praemia The crowne of righteousnesse is reserued and laid vp in store forme which the Lord the iust Iudge will render vnto me in that day c. Verily he should haue called to mind that Saint Ambrose expounding this place saith Because that God giueth exceeding great gifts to them that loue him that is worthie of his greatnesse and not of our merits And the ordinarie Glose Seeing that faith is grace and eternall life grace it cannot be but that he hath giuen grace But Saint Augustine August in hom 50. Idem hom 14. as we shall see more largely and fully hereafter Nay saith hee Paul if he had giuen thee that which was due vnto thee he should haue bestowed punishment vpon thee c. Pardon me Apostle I doe not see any thing that is properly thine except euill and this is thine owne doctrine that thou hast taught vs That when God crowneth thy merites he crowneth nothing but his owne gifts c. And Thomas himselfe likewise may seeme to come neere to the same Thom. l. 2. q. 114. art 3. when hee saith That our workes considered as proceeding from our free will cannot merite but rather as proceeding from the grace of the holy Ghost giuen vnto vs. And in deed what man shall bee so proud as to dare to say That Abraham merited God by his workes vnder colour of those words which God saith vnto him I am thy reward Abraham saith the Apostle To whome faith was imputed for righteousnesse Now it were to be desired that the old writers had vsed this word more sparingly although their intention and drift be sufficiently cleare and manifest And whence it sprang But the truth is that that which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignitie or worthinesse the Latines haue translated Merit and consequently that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or reputed worthie they haue expounded mereri for want of an other verbe to expresse it in one word And in deed the old Glosarie saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mereri to bee made worthie is expounded by this word to merit And it may be verified by many places In the disputation that fell betwixt the Orthodoxes and the Donatists in the time of Saint Augustine this word was ordinarily
say in the Sacrament but in the reading of the scriptures for the true meat the true drinke which is receiued of the worde of God is the knowledge of the Scriptures And therefore sayth S. Augustine That Iesus Christ is preached by tongues by Epistles and by the Sacraments of his bodie and blood c. That is to say that the Sacrament is a dumme worde or as hee himselfe calleth it a visible worde the worde a speaking Sacrament a Sacrament receyued by hearing that is to say Christ and life by Christ in them both The third that euerie Sacrament consisteth in three things in the signe A sacrament consisteth of the signe of the thing and of the word in the thing signified and in the worde and institution of God The signe giuen by the Pastor and receiued by the hand of the faithfull which goeth into the stomacke the thing giuen of God and receiued by the faith of the faithful which goeth vnto the soule and that by the mediation of the worde and working of the holy Ghost which accompanieth it which goeth together with the thing signified in the signe and yet not changing it in his nature but rather making it of a bare Element a Sacrament of a common creature a sacred and of an earthly an heauenly one to be short the instrument of our regeneration coniunction and vnion with Christ wherein lieth our life The signe which is visible the thing that is to say grace which is inuisible the operation of the worde and of the spirit incomprehensible And againe the signe which hath properly his analogie and proportionall relation to the outward man Grace that is to say the thing signified to the inward man inasmuch as he is renued nourished and fostered by the spirit in his spirit vnto which the Sacrament is properly offered vnto the soule I meane not vnto the bodie vnto the inward spirit August in serm ad Infant ad alt de sacram Idem de cruit 〈◊〉 10. c. 5. Idem in Quaest super Leuit. q 84. Idem de Corp. Christ Chrysost hom 83. in Mat. Anno 900. Raban l. de Sacr. Euchar. c 9. Pach. de Corp. Sang. Christ Lombard l. 4. d. 1. Bernard in Serm. de Caen. Dom. The signe called of the Fathers by the name of the Sacrament Tertul. cont Marc. l. 4. Hilar de consecr d. 2. Chrysost in Mat. hom 83. August in Ioh tract 26. Idem apud Grat. exsenten Prosper Rom. 2. and not to the outward senses And this thing also we shall be throughly instructed in by the fathers S. Augustine saith A Sacrament is a visible signe of an inuisible grace a signe of a sacred thing wherein is seene one thing with the outward sense and an other thing is vnderstood of the spirit Againe The Lord sanctifieth by an inuisible grace by the holie Ghost and there lieth the whole fruit of the visible Sacraments without this what are men able to profit c. Againe A Sacrament is a ceremonie wherein vnder the couert of visible things the diuine power worketh more secretly and priuily our saluation Chrysostome Christ hath giuen vs insensible things insensible ones Rabanus A sacrament is called all that which by the ordinance of God is giuen vnto vs for a pledge of our saluation when the thing visibly done doth inuisibly worke within vs all maner of other things c. And Paschasius Lombard in the verie same tearmes And Saint Bernard intreating vpon this matter giueth vs an example A Sacrament saith he is a sacred signe A Iewell may be giuen onely for a Iewell but it may bee giuen also to inuest and set a man in possession of an inheritance And then we say the Iewell is of small value and that it is the inheritance that we looke and seeke for And thus saith he our Lord drawing neere his death had care to inuest his elect and put them in possession of his grace for which cause this inuisible grace was giuen vnto them by some visible signe c. Where we are to obserue that the worde pledge and the similitude of the Iewell or ring are of antiquitie And this for our definition That which we call the signe the fathers do sometimes call the Sacrament how soeuer ordinarily this whole holy action is so called As wheÌ„ they say That the Sacrament is diuerse and differing from the thing of the Sacrament that is to say that the thing is one and the Sacrament of the same another that is to say again that the signe is one thing and the grace which is the thing signified is an other The figure is one thing saith Tertullian but the thing of the figure another The figure is one thing saith Saint Hillarie and the truth another The figure that which is seene without the truth is that which is belieued within The sensible thing saith Saint Chrysostome is one thing and the intelligible another The Sacrament saith saint Augustine is one thing and the power of the Sacrament another The Sacrament of the thing saith he is that which some take receiue to life others to destruction The thing that is to say grace whereof the Sacrament becommeth a Sacrament that is to say a signe that no man doth communicate to his ruine and destruction but euerie man to life and saluation And hereof we haue examples In Circumcision vnder which many had the signe and not the thing wherupon we see that the Prophets call the Israelites Of vncircumcised hearts And saint Paule saith That Circumcision became to them vncircumcision And in the Manna wherein some saith saint Augustine did eat nothing but Manna alone but others did tast and feed vpon the bodie of Christ In Baptisme which he saith that Simon the Magitian receiued without thâ— iâ—uisible grace the signe without the thing The signe and the thing notwithstanding The neare coÌ„iunction betwixt the sign and the thing for asmuch as they cannot be considered the one without the other being correlatiues and so the one presupposing the other are so conioyned and coupled togither that the one is oftentimes named for the other wherein the fathers do solemnly forewarne vs to take good heed that wee take not the signe for the thing nor the thing for the signe For the signe is the signe of the thing signified for but in regard thereof it cannot be a signe and on the contrarie it cannot be both the signe the thing togither neither in whole nor in part no more then a sonne is not a sonne but in respect of a father and cannot notwithstanding be a sonne and a father at once in one and the same respect so Circumcision the signe of the couenant is called the Couenant and the Passage or Pascal Lambe the Passeouer or Passage the rocke Christ and the water of Baptisme Regeneration c. All of them being but signes or remembrances of the couenant Circumcision of the heart communion with Christ Regeneration of man
Cyrill The Lord went in to his disciples the dores being shut and that by surpassing through his omnipotencie the nature of things And therefore let no man trouble himself with seeking out of the cause but let him rather consider that the question is not here of a meere man like to our selues but of the Almightie Sonne of God to whome whole nature is subiect This was therefore after the same manner that his walking vpon the sea was which naturally is not giuen to beare vp our feet and note that this was before his bodie was glorified and therefore when thou readest this beware that thou be not turned aside to forsake the true faith c. And if thou bee not able to comprehend the same blame the defects and wantes of thy spirit and say rather That whereas hee thus entred in at the dores being shut it is because he is God and yet not any other then he was at the time of his being conuersant as men amongst his disciples before his passion And in deed the better sort of their expositors of the later writers do not abuse these places to the prouing of the said pearsing through of dimensions imagined and deuised by our aduersaries which maketh that two bodies should occupie but one place The dores say they were opened Ferus in Ioh. c. 20. and why not after the same manner that God caused the earth to open and swallow vp Dathan and his confederates the sea to make way for the Israelites and to drowne the Egiptians or the gates of the prison for the deliuerance of his Apostles And if God say they were able to bring them out of a prison fast shut mortall and corruptible men at they were why should he not himselfe be as able to go in the dores close shut The miracle euermore proceeding by this meanes from the diuine power vnited vnto his humane nature and not from any change made or pretended in the same and the change also whensoeuer any is resting in the things which suffer and obey this power without any extending of it selfe by any manner of way vnto the person Durand That our Lord went in the dores being shut by some other priuie secret place but not through the dores shut c. But if any one amongst so many haue found out this denne or lurking hole wherefore of so many sundrie expositions would they haue vs to make choise of that which is most harsh and obscure And when all is done what hath this to doe with the Sacrament of the holy Supper But we answere them two thinges In the first place That in the matter of the Sacraments as also of this same as Saint Augustine hath taught vs before there is no question to be made concerning any miracle And in the second place That this Maxime abideth euer firme that in God there is not yea and no toge ther and therefore that no miracle how great soeuer can imply any contradiction For the one S. Thomas telleth vs That a miracle commeth of admiration Tho. in 1. parte Summ. q. 105. art 7. that admiration falleth out when the effects are manifest but the cause hidden secret But here we all agree that the effects are hidden secret wherupon they are called mysteries And hereupon also S. Augustine doth roundly cut off all the controuersies saying That the Sacraments are things of great note estimation amongst men August de Trinit li. 5. c. 10 that they may be reuerenced as religious things but that they ought not to worke any admiration in vs as if they were miracles And by name he speaketh there of the holy supper As in deede there was neuer any miracle read of whose effectes were not cleare and manifest to the sences And to the second S. Thomas telleth vs God is not Almightie in respect of the things wherein there is contradiction because that they cannot be accounted of as possible things Thom. 1. p. Summ q. 25. art 3. 4. aduer ger t. l. 1 c. 84. l. 2. c. 25 August de Trini l. 15. c. 14 And he layeth downe for an example That he cannot make one thing and that which is contrarie to the definition of the same as a man vnreasonable a triangle and not three angles or three lines c. Because saith he This should be to haue them and not to haue them And to speake in better tearmes with Saint Augustine Because that This shoulde bee an vnablenesse and want of power for great is the power of the word sayeth hee in that it cannot lie for that therein there cannot bee Est non est but Est est Non non c. But are wee not in Saint Thomas his tearmes when there is made and set before vs a bodie without quantitie a quantitie without dimensions and a locall thing without any place a quantitie therefore without quantitie a bodie without a bodie And thus then they destroy the humane nature of Christ wherein lyeth the principall consolation of mankind the article also of his ascention into heauen of his sitting at the right hand c. that is to say euen our Creed In the sixt place let vs see how they deale with his diuinitie Transubstantiation iniurious to the diuine nature of the Sonne of God It is a rule amongst all the ancient fathers as we haue seene that men should distribute the Sacraments that is to say the signes but that God alone is the giuer of the thing but more particularly in this wherein it pleaseth the Sonne of God to giue himselfe vnto vs his flesh and his blood for our nourishment vnto eternall life But with what reuerence can we say that another giueth it vs and that in such sort as that it dependeth not vpon the institution of the Sacrament in it selfe neither yet of the vertue of the wordes which they call sacramentall but as in the workes and feates of Magicke in which strong imagination worketh the effect of the intention of the priest which vttereth them Whereupon it followeth that God must needs haue tyed his grace to the intention of the confecrating priest and not to his owne institution accompanied with his holy spirit And the Sonne of God shall not be ours that is to say the life which is in him shall not distribute it selfe vnto the faithfull further then the discretion of this intention shall extend And it shall bee in the power or rather in the weaknes of the Priest to frustrate and send away emptie a whole assemblie and companie of Christians gathered together in the name of Christ feruently desiring in a true faith and longing after his grace which hee hath included in this precious gift which he hath vouchsafed freely to bestow vpon them of himself in stead that he hath so graciously declared his good will vnto vs saying When two or three of you shall be gathered together in my â—ame J will bee in the
the redemption being perpetuall went for the saluation of all that so also the oblation of that redemption should stand perpetuall that is saith the Glose Gloss ibid. the preaching of this onely sacrifice after which there is not any other to come And that this perpetuall sacrifice might liue in our remembrance and might alwaies be present with vs in the grace thereof Asacrifice saith he which must be iudged of by faith and not by the outward appearance or kind by the inward affection not by the outward sight Here now you may behold a manifest opposition of the mystery against the realitie of the remembrance against the presence of the presence of grace against the reall presence of faith against apparance and of affection against sight But notwithstanding say they there is a change And what change verily such a one as hee there describeth and setteth downe for he compareth the change that is made therein first with the creation For as saith he in the twinckling of the Lords eyes there were incontinently subsisting and extant the heauen the sea and the earth although of nothing by the same power also in the sacramentes whereas this vertue commandeth the effect doth incontinently follow Now would they say that by the consecration Christ was created anew And to bring forth nothing is this to chaunge and turne is this to transubstantiate And what can they then inferre but that the same spirite which made the heauen and the earth doth conioyne and vnite them together in the holy supper as we haue diuerse and sundrie times said And secondly with the change which is made in vs by our regeneration in Christ into which saith this Eusebius Non viuendo sed credendo transiliisti we enter not by liuing but by belieuing we are made of the children of perdition the adopted children of God by a hidden and secret purenes continuing and abiding idem atque idem one and the same in substance but otherwise much altered and chaunged by the proceeding and growth of faith Changed saith Bellarmine accidentallie and not substantiallie And therefore the bread the wine in the holy supper in like maner changed said Theodoret in a word Not in their nature but by addition of grace c. And how then shall wee there receiue the bodie of Christ verily in a manner proportionable to this change and correspondent to this obiect When saith he thou commest to the altar to be fed of these spirituall meates looke by faith vpon the bodie and blood of thy Lord touch him there with thy mind and spirit mente continge take him by the hand with thy hart drinke him haustu interioris hominis with the full and large draughtes of thy soule with all thine inward man c. And yet this is the man amongst all the rest by whom they take themselues best vnderpropped Procopius Gazaeus saith also Procop. Gazeus in Genes c. 49. Macar Egypt Anachor The Lord gaue the image figure or tipe of his bodie to his disciples not admitting any more the bloudie sacrifices of the law Macarius an Egyptian more clearely saying That there ought to be offered in the Church bread and wine the resemblances and representations exhibiting the bodie and blood of Christ the fathers of the olde Testament knew it not how that they that should receiue the inuisible bread should also spirituallie eate the flesh of Christ c. Figures then euermore and types and representations of the bodie and bloud which forbid and exclude all manner of realnesse in the kinds as likewise all change in the substances in that they alwaies call them bread and wine c. And thus wee are come to the time of Gregory the first about the yeare of our Lord 600. CHAP. VI. That of a long time also after Gregorie transubstantiation was not knowne And further that all the most famous liturgies receiued of our aduersaries are repugnant thereunto NOw Gregorie 1. Anno 600. Gregor dial 4. c. 58. Et in registro had not as yet beene infected with this errour howbeit he had inwrapped himselfe in many other Who is there saith he of all the faithfull that doubteth that at the houre of the sacrifice at the voice of the minister the heauens are opened or that the heauens are ioyned to the earth c. and we will bee readie to tell it them at all times if they will heare And heauen is not onely ioyned to the earth but God to man and righteousnesse to a sinner c. They say that this is vnder the Accidentes of bread wee in the nature of our soule Which is the more beseeming diuinitie But when S. Gregorie saith When we take the bread whether it be heaued vp or not heaued we are made one bodie with the Lord our Sauiour To what end should he say heaued or not heaued if there be nothing but accidents And is there not any great difference whether we our selues be made the bodie of our Lord or els the bread and wine the Indiuiduum vagum accidents hanging in the aire Idem hom 22. in Euang. But saith he The bloude is sprinkled vpon the two postes when it is not taken of the mouth of the body onely but also with the mouth of the heart That is to say say they when it is taken also in at the mouth of the bodie But we say that this is according to the rule aboue specified which giueth to the signe the name of the thing That is that the sacrament is taken in at the mouth of the bodie the thing by the mouth of the soule and in the faithfull the one with the other Which S. Gregorie layeth open elsewhere in these wordes speaking of the vngodly Howbeit Idem l. 2. expos in l. 1. Reg. c. 1. that they receiue the Sacrament with their mouth yet they are not replenished with the vertue of the Sacrament And therefore say wee they did not take the flesh and bloud For he that receiueth them saith the Lord hath eternall life Beda followeth S. Augustin step by step Bed 1. Cor. 10. and it may be that Bellarmine for the same cause hath left him out He teacheth them that the sacramentes of the old and new testament are the same in substance That in all sacraments the sacrament is one thing and the vertue of the sacrament another and particularly in that of the holy Supper that that which is seene hath a corporall figure but that which is vnderstood a spirituall fruit That the bread is said to be the bodie of Christ after the same manner that we are called his members c. To be short saith he The creature of bread wine Idem in Luc. l. 6. c. 2â— by the vnspeakeable sanctification of the holy Ghost is translated into the Sacrament of his flesh and bloud Into the sacrament saith he not into the thing it selfe that is to say of elements they are made Sacraments they are made
the Pastor hereupon couetousnes and other abuses companions of the same was first bred and brought into the Church to the infecting of the Ministers of the same S. Ierome sayeth Clerici de altari viuunt altari seruientes altaris oblatione sustentantur c. The Cleargie liue of the Altar those which serue at the Altar are fed and maintained of the oblations of the Altar c. And as Walafridus Berno and others haue told vs that the Offertorie came to bee in the Diuine seruice by reason of such a custome practised amongst the Iewes so indeed wee finde manie of the steppes threof by obseruing and marking of the same For the bookes of the Hebrewes doe teach vs that there are seauen thinges to bee obserued in the oblations and offringes of the first fruits The first that the chiefe and gouernours of the house did bring them themselues vnto the Church porch and hauing them vpon their shoulders did euerie of them say these wordes of Deuteronomye ch 26. verese 3. vnto the Priest I giue you to vnderstand this day before God c. that I am come into the land which hee had promised vnto our Fathers c. The second that the Priest receiued the basket of euery one from his owne hand and put it before the Altar The third that this excellent place of Deuteronomie where this thankefulnes is ordained with such a liuelie representation of the miseries of the people and of the mercifulnes of the Lord should bee read vnto them all along Of the eleuation Exod. 29.24 27. Leuit. 23.11 c. The fourth that to the offring of the first fruites there was ordinarily ioyned the Sacrifice of thankesgiuing The fift that there was an ordinarie singing of Psalmes without which say they there did not passe anie Sacrifice The sixt that the offring of those first fruits was lifted vp on high by the Priest which wee read commaunded in verie manie places of the Scripture and whereof we will speake hereafter in place conuenient they adde thereto the seuenth that they which offred were inioyned to passe the night in the Citie to shew that they came not thether eyther for fashion sake or in hast but for to render thankes vnto the Lord vpon good deliberation Here now beginneth the seruice of the faithfull Generall prayer The Letanie with a generall prayer for the whole world for the estate of the Church for publike and particular necessities which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say prayers for peace because that therein they vsed to pray vnto God for the peace and prosperitie of euerie particular person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an vniuersall Collect because it contained an abridgement of all prayers wherof it may seeme that there abide some notes and markes in the Prosne so called because that euerie one did fall downe flat vpon his face the Minister of the Church for to say prayers and the people for the better ioyning of themselues in deuotion with him and thereupon it is as yet called prayers in some places the forme thereof continued as we haue seene it since the time of the Primitiue Church is to bee found and read in the writers of that time S. Ambrose Oratio praemittitur prayer for the people for kinges and all others goeth before c. S. Ambrose cont relat Sym mach Epist 29. l. 4. de Sacr. cap. 4. in 1. ad Tim. cap. 2. S. Ambrose de vocatione gentium August Ep. 119. ad Ianuar. serm de temp 237. Ep. 59. ad Paulin q. 5. Epist 106. de bon perseu cap. 22. haeres 88. Chrysost hom 79. ad Pope Antioch 72. in Matth. The Lithurgie attributed vnto S. Basill Chrysost in Epist 2. ad Cor. hom 18. The blessing of the Sacraments and this rule is deliuered and giuen vnto vs and our Ministers by the Maister of the Gentiles c. that is by S. Paule Insomuch sayeth he as that it became a rule and patterne obserued and followed in all the Churches it became a rule obserued in all the Churches to pray not onelie for the Saintes and regenerate in Christ but also for the Infidels and enemies of his Crosse for the Idolaters persecutors Iewes Heretikes and Schismatikes S. Augustine after the lessons and sermon addeth Aut cum Antistites clara voce deprecantur that is when the Pastors doe pray with aloude voice Againe After the sermon those which are catechised haue leaue to depart the faithfull stay behinde then they shall come to the place of prayer c. And for the form maner for all men for kings for them which are in authoritie c. for those that are catechised for the vnbeleeuers and for the infidels Chrysostome Wee pray for the whole world for the Church spread and dispersed euerie where for the vnitie of the same for them which gouerne it and are the chiefe in the same c. Againe for the possessed for the pentients for sinners for the afflicted and for our selues S. Basill for the uire and weather for the fruits of the earth for peace for Trauellers Saylers sicke persons Prisoners and Captiues for the troubles the forgiuenes of sinnes the Church the Bbs. and the Emperours c. And this is it which S. Denys calleth the holie prayers others the Letanie that is Supplication made and offred to one onlie God by Iesus Christ and that euerie where and for all things And that they were made properlie in that place appeareth by S. Chrysostome After sayeth hee that wee haue put forth them which may not bee partakers of the holie Table we haue an other praier to make and then we are altogether after one manner cast flat vpon the ground both the Pastor and the people and do all of vs rise againe after one and the same manner c. This prayer thus ended which was verie long but deuided into Articles to euerie one whereof the people that they might be kept the more attentiue were bounde to aunswere Amen they came to set the bread and the wine appointed for the holie Sacramentes vpon the holie Table and that with reuerence and deuotion and certain forespeeches which might stir vp the people to come also after the same maner then the Pastor said Dominus vobiscum a Salutation vsed amongst the Hebrewes that is The Lord be with you and the people answered him saying Et cum spiritu tuo and with thy spirit The Minister saide Sursum Corda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is â—ft vp your heartes on high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe not imagine here or thinke vpon anie terrestriall or earthlie thing the people aunswered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habemus ad Dominum we haue them fixt and bent vpon the Lord. Againe the Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gratias agamus Let vs giue thankes vnto our
holie things before dogs And what will they say then of all the old Church and amongst whome shall all the faithfull during the time of so manie ages be accounted but amongst hogs and dogs Againe the Councell of Trent is so bold as to pronounce and say Concil TrideÌ„t c. 8.9 If anie man condemn and disalow the manner and fashion of the Church of Rome for speaking the Canon and wordes of consecration verie low or by affirming that the Masse ought to bee saide in a common and vulgar tongue let him be accursed Now it is certain that this custome slipt in for company with the rest of the abuses of the Masse The Lordes supper was wonte of olde to bee celebrated euerie Lordes day and neuer without the communicating of the faithfull in the same all the people made one partie both of the whole seruice as also of the holy supper By little and little it began to bee more rare and seldome as also lesse frequented and resorted vnto insomuch as that in the end there came but a verie few people to it yea there was not anie to communicate in the same The Pastors notwithstanding to hold fast their former authoritie were verie readie to perswade them that their alone presence was profitable and to this end they went and disguised this sacrament and put vpon it the visarde of a sacrifice and closed vppe this generall communicating of the faithfull in a particular action performed by the Priest The Priest then which was eyther alone with his onely Clearke to aunswere him or else very slenderlie accompanied beganne to speake with a lower voice and Transubstantiation comming vpon this solitarie condition of the Masse tyed the force of the sacrament to the pronunciation of words which the olde Church was alwaies wonte to attribute in parte to the power of Gods spirite and partlie to the faith of the communicants Gab. Biel. in expos Can. l. 4. l. f. g. h. and that so farre as that Gabriel Biel was so bolde as to say that the consecration was wrought by a hidden and secret power of these wordes euen altogether in such sort as charmers and witches are wont to draw milke out of a bench or forme and a helue out of a hatchet So that to giue honour and reuerence vnto the Masse but especiallie to the consecrating thereof it grew by little and little to bee a custome to pronounce these wordes as secretlie and mysticallie as may bee And this for a certaintie was not found to bee obserued before the Councel of Lateran in the Roman Church nor after it in any other CHAP. VII Wherein is intreated of the Ministers of the Church and of their charge and calling in the same IT followeth that we intreate of persons That the Ministers of the Church are to preach the Gospell and not to offer sacrifices and inasmuch as the Masse hath no grounde in the scripture or if it would yet it cannot haue any other then that of the institution of the holie supper whereof wee auouch that it is the meere deprauation the Ministers of the same can consequentlie be no otherwise sought or found in the scripture then in those which haue the charge of administring the holy supper that is to say in those which are called Ministers of the worde as Pastors Ministers Bishoppes diuerse names but signifiing one and the selfe same charge that is to say the preaching of the Gospell and dispensation of the sacraments for as for sacrificing Priestes which they call Sacerdotes wee haue none of them in the new Testament inasmuch as all the sacrifices of the law as wee shall see hereafter had relation all of them to the onelie sacrifice of our Lord finished and consumate vpon the Crosse and inasmuch as that in this sacrifice were ended and accomplished all the other sacrifices there remaining none other but the sacrifice of thankesgiuing instituted in the holie supper to declare this death to renew it vnto the belieuers and to stirre vppe in their heartes the praises of God in acknowledging of this benefite And in this sence sayeth Saint Peter all the faithfull are sacrificing Priests Neither was there anie order of Priesthoode more fitting the name and the rather for that they are all annointed in asmuch as they are Christians and so haue receiued the annointing of the holy spirite from Iesus Christ the first borne amongst his Brethren Our Lord sendeth his Apostles Matth. 18. Marke 16. he giueth them his holie spirite But is this to offer Sacrifices Preach sayeth hee the Gospell vnto all creatures Baptise in the name of the Father of the Sonne and of the holie Ghost c. that is declare my worde dispense and distribute my Sacraments Tit. I. 1. Tim. 3.5 S. Paul sayeth Let the Bb. be firme in the worde faithfull and mightie to exhort by wholesome dostrine fit to instruct and teach as also to reproue and correct the sinners c. Of the sacrificing of the bodie and blood of our Lord for the quicke or deade not a word And furthermore we doe not see that in the auncient Church at such time as they receiued the imposition of hands that any such charge was giuen vnto them notwithstanding that for to applie themselues both to the Iewes and the Gentiles the auncient Doctors did sometime call them Sacerdotes and their Ministerie Sacerdotium that is to say Sacrificing Priestes and the action of Sacrificing as S. Paule also saith Rom. 15. Orig. in Ep. ad Rom. l. 10. Nazian in ora ad plebem Chrys in Ep. ad Rom. hom 19. Pacâ—ym in Dionys 1. Pet. 2. Cyprian de Vnct. Chrisma Origen in Leu. hom 9. August in exposit inchoata ad Rom. I sacrifice the Gospell of God calling the Ministerie of the word a sacrifice and so in like manner the most auncient Writers Origen This is the worke of a Sacrificer to preach the Gospell of Christ And Nazianzene to his people I haue offered you to God as an offring or beast that is sacrificed And Chrysostome My offring and sacrificing is to preach and publish the glad tidinges of the Gospell Whereupon also Pachimeres the expounder of Dionisius saith He calleth a Priest him who is properlie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder because that custome hath so obtained On the contrarie all Christians are called Priests in S. Peter You are a royall Priesthood In the Reuelation of S. Iohn in like manner c. Whereupon S. Cyprian vttereth these wordes All those which of the name of Christ are called Christians do offer vnto God a daylie sacrifice and are ordained of God Priestes of holines And Origen All such as are annointed with the holy vnction that is with the holy spirit of Christ are made Priestes thereby And hee presseth the place of S. Peter to that purpose And S. Augustine goeth further saying Euerie man offereth the whole burnt offring of the passion of our Lord for his sinnes Which
is the cause also that S. Ambrose would haue men to be throughlie intentiue Ambros 1. Cor. 83. Chrysost in 2. Cor. hom 8. To the end sayeth hee that this oblation which is of many may be celebrated together And Chrysostome seteth it downe vnto vs for a general rule That in the mysteries that is in this sacrament the Pastor differeth not from the Parishioner c. In like manner the forme and ceremonie of ordaining and instituting of Ministers in the Apostolike Church is most cleare and euident The maner of the laying on of hands vsed of the olde Church The Church prayed God that it would please him to be present by his holie spirit at the election to blesse it And to the end that they might be the more feruent in praier they vsed to fast before after which those which were elect by the Church receiued the imposition of hands in the beginning by the Apostles and afterward by the Pastors Bishops but neuer without a perfect knowledge and triall of their doctrine and life It is also to bee obserued that whereas our Lord breathed vppon his Apostles saying vnto them Receiue the holie Ghost the Primitiue Church notwithstanding did not practise the same because such signes haue no other power then that which God hath giuen vnto them and therefore must not presumptuously be conceiued to haue anie such except there appeare the expresse institution and ordinance of the Lord for the warrant of the same In the election of the Bb. Fabian Eusâ—b l. 6. c. 29 wee see the simplicitie that was in the olde Church The Church came together aswell the Elders and Deacons as the other people manie were propounded as thought worthy to vndertake the charge in the end Fabian by the common consent and voice of the whole Church is named Bb. and sometimes wee see the common people make the election and after to present the elected to the Presbyterie that is to the ecclesiasticall assemblie and other sometimes wee see the Presbyterie to propound them vnto the people for to approue them if there bee no man that can say anie thing against them onelie it was alwaies vsed that before they were ordained and installed in their Ministerie there was a generall agreement and consent of the people and ecclesiasticall order that is of the whole Church as concerning the soundnes of his doctrine and vnspottednes of his life which was to bee chosen Bishoppe or Elder And this wee coulde proue through all ages successiuelie if so be it were anie controuersie amongst vs. For the present the questioÌ„ is first of the charge of the Minister of the church whether Bishop or Priest for the first were intituled by the Ancientes with the name of Ministers the old Episcopall bookes doe yet make mention thereof secondlie of the ceremonie which was obserued in the ordaining of the same And seeing that these two pointes doe one of them cleare and make plaine the other wee purpose to insist and stand vppon them The charge of such a one I say was to preach the Gospell and administer the Sacramentes not to say Masses not to sacrifice the bodie of Christ for the liuing and for the dead The forme of giuing of orders in the ancient time Theodoret l. 4 c. 23. Concil Carth. 4. c. 1. 2. Epiphan l. 1. tom 2. Sozom. l. 4. c. 24. Iust Nouel 123 de eccles diuer The auncient forme and manner also say wee had not any ceremonie that did shew anie thing eyther of Priestes or sacrifices And this wee must proue by taking the search and view of the auncient recordes of antiquitie Theodoret teacheth vs in the election of one that was to succeede Meletius the Great that it was the custome in ordaining of a Bb. that all the Bbs. of the Prouince should be present therat at the least three or fowre Where hee was examined of his doctrine and sometimes called to make confession of his faith and in his life so farre foorth as that hee was to aunswere therein to whatsoeuer hee could bee accused of or charged withall whereuppon wee haue a most expresse lawe made by Iustinian the Emperour Afterwarde it was agreede that the Metropolitane or in his absence the most auncient Bishoppe should lay his hand vppon him and blesse him and all the others likewise laide to their handes in signe of consent And to the end that he might bee aduertised and put in minde of his dutie by an eye signe two Bishoppes helde the holie Gospels ouer his head to the end hee might know that his calling tyed him to the preaching of the Gospel And this ceremonie was ordinarily done before the holie Table where the Sacraments were wont to bee administred Nazian in leudem Basil In some places likewise it was obserued that the Bishoppe passed through all the degrees of the Church before that hee came to that place and roome S. Denys describing this ceremonie sayeth The Bishoppe is kneeling before the Altar hee hath the bookes giuen of God helde ouer his head and the hand of the Bishoppe that is his who layeth his handes vppon him and is blessed of him by most holie praiers the consecrating Bishoppe doth set vpon him the signe of the Crosse c. but of the Masse or any sacrifice or yet any other ceremonie hee speaketh not at all August l. 3. cont Crescon c. 21. 22. Sozom. c. 19. l. 8. Chrysost 2. Cor. 8. hom 18 Volaterr l. 22. Herman Gigas Concil Aquisgran c. 9. The same forme and manner was practised in the person of Cresconius Maximilianus Theophilus Alexandrinus c. and these alwaies with publike praiers and fasting going before And from thence the Romaine Church retaineth as yet the fastes of the fowre times because that Pope Gelasius did ordaine that Orders should be giuen onelie fowre times a yeare vpon a Saturday the dayes going before being spent in examining their liues and manners The ages following added therto the staffe and the ring saying The staffe as a shepheardes crooke to reforme and call the stragling into the way as also to vpholde the infirme and weake and the ring in signe of the honour due vnto Bishoppes and for to seale their secrets withall But the truth is that this was after that they were become Lordes of great Lordshippes that the Popes and Emperours would receiue fealty and homage from them inuesting them with these ensignes and badges as Knightes and Squiers are wont to bee noted out by the speare the sword and shield c. But what get wee hereby but that the Bb. both in his election and examination as also in the whole forme and maner obserued in his ordination was charged onelie to teach the word of God well and faithfullie and to administer his holy sacraments purelie and sincerely to correct his people by his prescribed form of discipline and his church with such a gouernment as is truly ChristiaÌ„ And look what
which are with God haue not any foundation in the Scriptures Whereby for certaine we get as much aduantage at the least Ioh. 4. against our aduersaries as the Iewes against the Samaritans That we worship that which we know euen God who hath vouchsafed to manifest himselfe vnto vs in his word They worship that which they know not namely the Saints for the inuocating of whome there is not any thing deliuered or declared vnto vs in the same But they will deriue and fetch it from certaine places The consutation of certain places wrongfully applied as consequently following vpon the same and these are now to be examined of vs. For say they those which liue here pray vnto God one for an other and doe vse the praiers one of an other vnto God wherefore should such as liue in heauen aboue lesse performe the same for such as are liuing heere below and those below make lesse vse of such as are abiding on high The oddes and difference betwixt the one and the other doe furnish vs with store of answeres And first we haue an expresse commaundement to pray one for an other here below and a promise accompanying the commaundement and so consequently a blessing when these our praiers are made in faith Which falleth out contrarie in the matters of pietie and seruice of God exercised without any foundation in his word for so it falleth out to bee an vncertaine worke and therefore without faith and therefore also sinne and by consequent displeasing vnto God Secondly we belieue that the Saints in heauen are inflamed with charitie towards the Church neither do doubt of their hartie desire of the good of the same as vnto the bodie for the glorie of God and to euerie particular as they are members of the same for their saluation And to proceed thus farre is not beyond the bonds of pietie so that a man learne to stay himself there But we denie that they either see our necessities or heare our sutes and complaints affirming that this should make them like vnto God the onely searcher of hearts and our aduersaries themselues dare not say it They answere that they see our thoughts not as they are in our spirits but in God And we answere them that this is a deuised fantasie without any foundation and that the created spirit doth not pearce or enter into the spirit not created but on the contrarie that if it were otherwise that then the Angels should know all things in God as wel the things to come as those that are present seeing that with him euerie thing is present Now there are many things vnknowne vnto them for the mysterie of our saluation was hid from them before and now at this day they are still ignorant when the day of iudgement shall bee Luk. 15. c. But they say that the Angels reioyce in heauen at the conuersion of sinners c. And therefore they are able to know it and wee doe not denie it But by meanes that it is their office and dutie to bee imployed and set on worke of God for to serue the faithfull whereupon the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. Pâ—al 34. Psal 91. Act. 13. ministring spirits to whome God committeth saith the Psalmist the care of his seruants He maketh them to pitch their tents round about them c. But there is no such thing said of the Saints no not of Dauid himselfe who after he had serued in his generation by the wil of God was laid vp with his fathers And againe that praier which is of such importance vnto Christians must not bee grounded vpon the subtile deuises of mans braine but vpon the soliditie and soundnes of the word of God For certainly God can reueale what it pleaseth him either vnto the liuing or vnto the dead But wee are not to make a common rule of his miracles neither any commaundement of his reuelations vnknowne vnto vs from his power saith Tertullian the Diuine dooth neuer reason to his will but rather from his will vnto his power and that by a more forcible reason seeing the holy Scripture doth teach vs the contrarie 2. King 22.20 God saith vnto Iosias I goe about to gather thee vnto thy forefathers and thine eyes shall not see the euils which I will bring vpon this place The people of Israell saith also in Esay Thou art our father Esay 63.16 August de cura pro mortuis gerenda c. 13. notwithstanding that Abraham know vs not c. And from these two places Saint Augustine gathereth that the Saints know nothing of all the matters that happen vnto men in these words The dead and deceased doe not meddle with the affaires of those that are liuing neither to know nor yet to helpe or further them They are in rest and as for the troubles and turmoyles of them that are liuing they doe not disquiet them God promiseth to Iosias that he should die before to the end that his eyes might not see the euils the spirits then of the deceased are in aplace where they see not what is done in this life c. Adde thereunto that the greater part of the other fathers as we haue seene before haue taught that the Saints at their departure out of this life doe not inioy the sight of God but are in a place of rest expecting and waiting for the resurrection that so they may receiue the fulnesse of their glorie Now those which held this opinion could not approoue the reason which our Aduersaries alleadge for the inuocation of Saints that is that their soules and spirits doe see euerie thing in God nor by consequent this inuocation if so bee it doe depend and follow thereupon Saint Paul saith Rom. 8.26 Hee that soundeth the heart dooth know the affection of the spirit Salomon vppon the subiect and matter of prayer how in our afflictions wee must haue recourse vnto God 1. King 8. For saith hee thou alone knowest the hearts of all the Sonnes of men This reason should haue no force if these two generall propositions were not true together That man is not to praie to anie but him that knoweth all things And that God is hee alone which knoweth all things But where the word of God faileth them they forge humane reasons A confutation of their human reasons and those a great deale more vnmeete to bee admitted in Diuinitie as that which intreateth of God then those of the Ciuill Law to bee admitted in Physicke or on the contrarie because also that that in hauing an infinite subiect which is not knowne otherwise then as it pleaseth him to vouchsafe to reueale himselfe is infinitely and beyond all proportion exceeding all others In the Courts of great Princes say they there is not any man that goeth directly to the King hee hath need to make waie for the same by the fauour and mediation of some great Lord who is imployed neere
about his person And not without cause say wee because that the Prince is sometimes disdainfull and sometimes shunneth and seeketh to auoide occasions of businesses But in God which is altogether infinite what place or reason can this reason haue whose power and wisedome cannot be ouercharged with the managing of the whole vniuersall world whose goodnesse reacheth and extendeth most liberally and freely euen vnto the least and smallest things nay rather who standeth more readie and willing assaith the Psalmist more neere vnto the afflicted heart and more readie continually to heare vs then wee are to call vppon him infinitely more readie to bow and stoupe vnto vs in his bountifull kindnesse then wee are to arise and lift vp our selues vnto him in our praiers Nay saith he O fraile and vaine man that thou art measure not me according to the shalownes of thy capacitie Esay 55. For my thoughts are not your thoughts neither my waies your waies they are as much surpassing ouerreaching yours as the heauens do the earth And his thoughts are manifested vnto vs from himselfe that he alone will be called vpon and that if there be any question made of an intercessour he hath ordained his one onely Sonne and therefore they are to vnderstand that to speake after the maner of the Court it is a high displeasing of the king that any shuld be sued vnto besides himselfe Now in deed this was the reason that the Gentiles vsed against the Christians in the time of S. Ambrose for their doctrine reasons for the defence therof August de Ciuit. Dei l. 8. are both taken from one head and spring And S. Augustine saith that the Schollers of Plato taught that there were Gods intercessors betwixt the high and soueraigne God and the requests of men that conueied the same vnto him God beeing most worthy to haue the hearing of such matters Ambro. in Ep. a â— Rom. c. 1. tom 5. but we most vnworthie to come neere vnto his Maiestie But what answere dooth S. Ambrose make them When saith he they are ashamed of hauing neglected God they are accustomed to vse a certaine pitifull excuse saying that they had accesse vnto God by these Gods as by the Lords or Earles about the Court. Subiects haue accesse vto the king But I beseech you is there any man so foolish and so rechlesse of his owne preseruation as that he will giue that honour vnto any such Earle which is due vnto the King seeing that to intreat such a man onely is a point of treason And these men shall not they thinke themselues guiltie of hauing transgressed who giue to the creature the honour due to God alone and which forsake him to adore and pray vnto their companions with seruice as though besides that there were nothing reserued for God For verily in that men make way to haue accesse to Kings by Tribunes or Earles it is because the King is a man and knoweth not to whome to trust in matters concerning the Common-wealth But to make God readie and fauourably inclined vnto him from whom nothing is hid who knoweth what euerie man wanteth and wisheth a man needeth no other supporter or mediator then a deuout spirit for in what place soeuer he would speake with him hee is readie there to giue him an aunswere Origen likewise hath aunswered the verie same to Celsus Orig. aduers Cell l. 8. Chrysost in Math. hom 2. in and about the same matter from whome Saint Ambrose doth willingly borrow and that word for word not failing any thing at all And Chrysostome who is nothing behind in speaking for the practise of Christians sheweth vs that we may by as good right vse the same answere against our aduersaries Tell me woman speaking of the Cananite Who hath made thee so bold wicked and sinfull wretch that thou art to approach and come so neere vnto the Lord I know saith shee what I haue to doe See the wisedome of the woman shee praieth not vnto Iames shee beseecheth not Iohn neither doth shee turne her selfe to Peter no shee betaketh not her selfe to all the whole companie of the Apostles shee seeketh not for any Mediatour shee goeth right forward vnto the fountaine And wherefore Of a certaintie saith hee in the verie same Homely Because that hee vnderstandeth in what place so euer thou art in what place so euer thou callest vpon him Thou needest not any either porter or mediator neither yet any one of the family to bring thee in thou needest not but onely to say Lord haue mercie vpon me c. And againe When we haue any matter to obtaine at mans hand wee seeke the fauour and helpe of Vshers Chrysost de paenit hom 4. To whome then wilt thou haue recourse To Abraham He will not heare thee But he onely is to be praied vnto which can blot out the hand writing of condemnation that is against thee and quench the burning c. But say they God dooth better accept of those praiers that are made vnto him in humilitie and doth not this appeare more fully and manifestly in them that seeke to haue accesse vnto him by the Saints then in those that dare bee so bold as to goe directly to him But in deede the greatest point of humilitie is obedience which the Lord loueth better then sacrifice And this is also mans humilitie to confesse himselfe lost in himselfe and in all the nature of man and contrarily pride to seeke in himselfe or in any other man whatsoeuer that which cannot be found but in God onely By this note of proofe and tryall did the Lord himselfe iudge the Pharisie to bee proud namely in alleadging mens workes and the Publicane humble who durst not lift vp his eyes vnto heauen and yet notwithstanding said confidently God bee mercifull vnto me a sinner and this man hee iustified but not the other For whosoeuer saith hee doth exalt himselfe shall bee brought low and hee that humbleth himselfe shall bee exalted And this therefore is humilitie in our praiers to renounce and forsake al our owne natures and to betake and lift vp our selues to God And beware thou blaspheme not hereafter the manner of some that Christ is more rigorous and more hard but the Saints more milde and fauourable Nay saith he to all the Saints Hebr. 2. Hebr. 4. Learne of me that I am meeke and humble of heart And the Apostle saith He was made like in all things vnto his brethren to the end that he might be a high Priest mercifull and faithfull in things belonging to God Tempted saith he to the end that he might succour such as doe fall into temptation subiect vnto all our infirmities sinne excepted to the end he might know how to haue compassion And therefore he saith Come vnto me all you that are laden that is to say you which feele your burthen euen the heauie load of your sinnes c. And therefore also saith the Apostle
bee that pure righteousnesse when transgression and some default cannot bee shut out from it But it seemeth to vs that the iust and righteous dealing of men may be vpright and honest when it yeeldeth not so farre vnto sinne as to suffer it to raigne in the bodie c. Againe The Lord is hee that iudgeth me Idem de verbo Originis for I cannot auoide his righteous sentence yea and if I were iust yet would I not lift vp my head because that all my righteous actions are as a stained cloth seeing that before God no man can be iustified no not one CHAP. XVIII That the Law was giuen man to conuince him of sinne and to cause him to looke for his saluation in that grace which is by faith in Christ according both to the Scriptures and the fathers FOr what vse then will some say doth the Law of God serue vs The end of the law according to the holy Scriptures if we cannot fulfill the same Verily that by it thou maist know the difference that is betwixt the righteousnesse of God and that pretended righteousnesse of thine owne and that thou maist knowe that thou art not able to doe it As certainely also that thou maiest bee conuinced in thy pride condemned in thy righteousnesse and bound and beholden to his mercies And all the Pedagogie thereof Deut. 9. all the discipline and instruction contained in the same if thou consider it is no other thing Moyses saith Say not in thine heart O Israell This is because of my righteousnesse that God hath brought me into this land it is not by reason of the vprightnesse of thy heart for thou art a stif-necked people c. And then how much lesse into the true land Into the heauenly Chanaan The whole seruice of the Lawe consisteth altogether in washings altogether in bloud and in killing which aunswere fitly to our vncleannesse sinnes crimes accidents and happes yea to our verie ignorances to our faults known and vnknowne vnto vs and they were renued Euening and Morning and were continued perpetually and therefore also both an ordinarie and continuall charge and accusation of our whole liues and of all that which is within vs Psalme or that commeth out of vs. Whereupon Dauid saith If thou markest our iniquities O Lord who shall abide it who shall indure thy stroke And whereas he speaketh of his righteous workes he saith Thou art the Lord my goodnesse reacheth not vnto thee The Prophets likewise doe neuer speake vnto vs but of a circumcised heart of a new heart of a hart of flesh in stead of our vncircumcised and stonie harts to the end that wee may know where the disease holdeth vs euen in our most noble part and that it lyeth not in vs to reforme the same that it hath need to be quite framed anew by the operation of the Creator himself by his holy spirit and in the fountaine or spring head are all the waters issuing from thence condemned in the tree all the fruites thereof In the originall of motion all our motions and in the workman all the workes which he hath wrought Whereupon S. Paul also the true interpreter of the Law leadeth vs continually from workes vnto faith and from the Law to grace The Law saith hee giueth knowledge of sinne Rom. 3. the Law maketh it to abound the Law worketh wrath the Law is the ministerie of death by the workes of the Law no man is iustified for no man can fulfill it And yet in the meane time Cursed are they that abide not in all the words of the same And what shall we doe then But saith he the iust shall liue by faith he shall be iustified by faith without the workes of the Law iustified freely by the grace of God by the redemption made in Iesus Christ Rom. 4 That grace which superaboundeth whereas sinne hath abounded That faith which applieth vnto vs this grace which is imputed vnto vs for righteousnesse in as much as we belieue in him that hath raised Christ from the dead slaine for our sinnes and raised for our iustification Rom. 11.5 c. And If it bee of grace saith the Apostle then it is no more by workes otherwise grace were no more grace otherwise workes were no more workes And yet in the meane time faith the gift of God Faith the gift of God and grace that is to say the remission of sinnes the gift also of God and the hand to receiue the bountifull kindnesse and free liberalitie of our God in Christ this free mercy also the gift of God Faith Ephes 2.8 Rom. 5. for you are saued saith the Apostle by grace through faith and that not of your selues it is of God Grace the remission of sinnes in like manner For saith hee also if by the offence of one many die much more the grace of God and the gift by grace c. hath abounded on many Rom. 6. Againe The wages of sinne is death Our aduersaries would say and the wages of good workes is eternall life Nay saith our Apostle But the the gift of God that is to say Rom. 5 the gift of righteousnesse the aboundance of grace is eternall life by Iesus Christ And this gift notwithstanding is called an inheritance the inheritance of Children and not the wages of seruants And yet an inheritance which wee although adopted for children doe loose and forfait euerie day as much as in vs lyeth by our sinnes if God euerie houre in the obedience of his Sonne did not restore it vnto vs againe and that of his free gift Ioh. 1. Rom. 8. For saith Saint Iohn He hath vouchsafed vs the honour to be made the children of God And If saith Saint Paul you bee Sonnes you are also heires yea fellow heires with Christ Such is the paines that the Apostle taketh to weede and destroy out of vs this roote of Pharisaisme of pretended merite sometimes making vs heires sometimes Donatories or rather heires Donatories in as much as it is giuen vnto vs to be children which naturally we were not But what child is hee that can be indured or thought worthie to be maintained if hee say that he deserueth and meriteth at his fathers hands and that of his father of whome hee holdeth and inioyeth but this mortall life and that rather but as the instrument then the author thereof Some in like maner asked the auncient fathers The end and scope of the law according to the olde writers wherefore serueth the law of God if we cannot performe it And behold now what was their answere Saint Ambrose The Law worketh and causeth wrath Adam fell to offend by disobedience and to commit a fault by insolencie But in as much as pride was the cause of the fall and the prerogatiue of innocencie the cause of his pride there was iust cause giuen for the making of a Law which might make him subiect vnto God
For without the Lawe sinne was not knowne whereas now there is no man that can excuse himselfe by ignorance Ambros l. 9. Ep. 71. wherefore it is made First for to take away excuse Secondly to humble euerie man before God by the sight and knowledge of his sinne Sinne did superabound through the Law and began to be offensiue vnto me for to know it as being a thing which by infirmitie I could not auoide for it causeth a man throughly to know that from which no man can keepe himselfe and which cannot but hurt him The Law then is turned vpside downe except that euen by the verie increase of sinne it become profitable vnto me by the meanes of my hauing beene humbled c. In the end transgression increased by the Law and in like manner pride was abated being the originall of transgression and this turned me to profit for as pride deuised and found out transgression euen so transgression hath wrought and brought foorth grace c. Againe Sinne hath shut out the naturall Law yea and almost quite abolished it and therefore this Law succeeded to conuince vs by written testimonies to shut our mouthes and to humble the whole world before God To humble it for as much as by the Law wee are all cast and conuict persons and for that by the workes of the Law there is no man iustified that is to say that by the Law sinne is knowne but the offence is not pardoned It might haue seemed then that the Lawe had brought dammage and hurt with it in that it hath made vs all sinners but the Lord comming hath with vs giuen sentence against the sinne which wee could not auoide and hath cancelled our bill of debt by his bloud c. Ep. 73. The Law therefore saith hee is a Schoolemaster that leadeth vs vnto our Master which master is Christ Saint Augustine The letter of the Law which teacheth that wee ought not to sinne August de spirit liter if the quickning spirit doe not accompanie the same doth kill vs For it hath done more for vs to bring vs to the knowledge of sinne then to the auoiding of the same for euerie way wee stand in need of an absolute righteousnesse when as yet the case so standeth as that there is no man without sinne him onely excepted which is not onely man but God by his nature c. Thus saith hee the righteousnesse of God is manifested but not without the Law for by the Law hee hath shewed vnto man his infirmitie to the end that returning by faith and hauing recourse vnto his mercie he might be healed c. Againe The vnrighteous haue a lawfull vse of the Law as of a Schoolemaster for it is vnto them beeing vnrighteous a iust terrour the iust doe vse it also and yet are not iustified by it but by the Law of faith The Law of workes is in Iudaisme the Lawe of faith in Christianitie c. By the Law of workes God saith Doe this that I commaund you by the Law of faith we say to God Giue and inable vs to doe that which thou commaundest For that which the Law commaundeth is to make vs vnderstand what the Law doth Idem de verb. Apost Ser. 13. What is it then saith he in an other place lawfully and rightly to vse the Law It is to learne what our sicknesse and disease is by the Law The law is a Schoolemaster a guide and gouernour of children the Tutor dooth not giue directions and instructions to the child how to come to him but to his Schoolemaster but to his Master that is to say to Christ In an other place Who is that saith he that can accomplish the Law Idem l. 9. retract so much as in one point besides him who is the author of all the commaundements of God that is to say Christ For likewise in these commaundements we are to pray thus Forgiue vs c. Which the Church is to continue vnto the end of the world But saith he all the commaundements are said to bee fulfilled when that which is not fulfilled is pardoned Thou saiest Idem de perfect Iustit Wherefore then should hee haue commaunded that which could not be fulfilled Nay rather saith he what could he doe more for the good of man then to commaund him to walke vpright to the end that when hee should be brought to confesse and acknowledge that he could not hee might haue recourse vnto the remedie And this is it which hee toucheth in briefe Idem in Iohn c. 3. by way of recapitulation in an other place Seeing that they could not fulfill the Law by their owne power and strength being become guiltie of the Law they haue craued the helpe of the deliuerer To bee conuicted of the Law Reatus legis wrought spite and maliciousnesse in the proude and this spite in the proude brought forth confession in the humble so that now the sicke and diseased doe confesse themselues sicke and diseased Let the Phisition come saie they and heale our diseased and sicke people nowe the Physition is our Lord c. The Demi-pelagians and amongst other of them the Monke Cassianus put foorth this question to Prosper that great Diuine of Fraunce And what is then the vse of the law Prosper Aquit in sentent 42. 44. In Epigram 43. in Psal 118. Verily saith hee that we might seeke for grace euen that grace by the which the Law is fulfilled The law saith he which could not bee fulfilled and that not through it owne default but through ours and our fault was necessarily discouered by the Law that so it might be cured by grace Otherwise the Law doth rather increase sinne then diminish or cut it off in as much as to concupiscence it addeth disobedience And in an other place in one word Chrysost in Ep. ad Rom. hom 5. 17. Idem in 1. Tim. hom 2. Transmittit ernard in Cantic Serm. 50. Jndex peccati lex est c. Saint Chrysostome saith The Law would iustifie man but it cannot for neuer did any man fulfill it and no man can be iustified thereby but in accomplishing of the same a thing which is not possible for any man What doth it then It straineth it selfe it doth his dutie to send vs to him that is able to doe it and the same is Iesus Christ saith he if thou belieue in him And this is the same also that Saint Barnard hath so excellently said God in commaunding vs impossible things hath not properly made men sinners but hath made them humble For in receiuing the commaundement and espying the default we will crie to heauen and God will haue pittie on vs and then also in that day we shall know that it is not by the workes that we shal haue done that we shall be saued but by his mightie power c. Now these which haue so well instructed vs in the office and ministration
truth And by consequent Pope Nicholas and the Councel of Rome consisting of 114. Bishops and the whole Romish Church mentioned in the Canon Ego Berengarius So slenderly was this Beares whelpe as yet licked In the meane time this goodly recantation is sent throughout all Christendome and Prouinciall Synods assembled in euerie nation to cause it to be receiued But Berengarius returneth into Fraunce refuseth it and publisheth the cruell and violent dealing wherewith he had beene tormented by the Church as hee calleth it of the malignant Ecclesia Malignantium Auersanus Episcopus the Councell of vanitie Then beginne Humbert made Cardinall vpon that occasion and Guitmond of a Monke of the Crosse Saint Leuffroi made Bishop of Auers to write against him This was towards the yeare 1059. In the end Berengarius died in Fraunce the fierie and terrible threatnings of the Pope according to his former practise still perseuering And he had an Epitaph made him by Hildebert or Fuldebert Bishop of Mans Epitaph BereÌ„gar per Fuldebert Episc Cenoman apud Mamelsbur vel per Hildeb ex Gaguin such as hee could for the greatest and most holy person of that age which beginneth Quem modo miratur semper mirabitur Orbis c. Wherein hee extolleth his pietie and wonderfull learning both for the benefite of those of his owne time as also of the posteritie wherein hee bewaileth his death as threatning a ruine to the whole Church in as much as in him resteth the hope and glorie of the Cleargie wherein hee saith that enuie her selfe which did oppresse and beare him downe dooth weepe ouer him c. Afterward hee concludeth with a verie feruent desire and wish that hee might lie downe and liue with him that his estate and condition at the time of his departing out of this life might bee no better then his Mamelsbur l. 3. c. 58. c. But it is more to the purpose to see it in Mamelsburiensis who reciteth it wholly And Platina likewise the Popes their Historiographer in the life of Iohn the fifteenth dooth giue an honourable testimonie of him Some adde that dying hee should say To day Christ will appeare vnto me according to my penitentnesse as I hope vnto glorie or because of others vnto paine The most sound interpretation whereof is that he did repent of hauing yeelded or turned aside from the profession of the truth and that he feared that he had offended his brethren through his infirmities And it is to be noted herewithall Lanfrancus Guitmond do not speake as our aduersaries that Lanfrancus Alger and Guitmond doe not yet vse such tearmes and speeches as these dayes are full of But they beginne to call the bread and wine Kinds after the consecration where the Fathers called them by this name before the same vnderstanding by this word Substances and not appearances or fantasies onely as those of this time Againe they beginne to say that the bodie and bloud inuisible in the Kindes are Sacraments of the visible bodie and bloud for feare that mans infirmitie should be offended and surprised with the horrour of the thing But they as yet had not beene to learne their lesson at Sorbone As that the substaunce of bread and wine doe vanish that the accidents abide hanging in the ayre and yet notwithstanding are remooued by the hand and are brused with the teeth of the Priest c. Neither had they as yet intituled this their carnall fantasie and called it by the name of Transubstantiation But after the consecration they retained the name of signes and markes Lanfrancus saith oftentimes with the fathers The Sacrament of the Altar is the figure of the body and bloud of our Lord c. And what shall we say more Pope Gregorie the 7. his staning in doubte of the truth of Transubstantiation â—enno Card. in Gregor 7. when as Benno Cardinall of Hostia and Deane of the Cardinals doth make mention in his Historie that Pope Gregorie the seuenth called Hildebrand who had beene present at the Councell of Tours as Legat from Pope Victor II. against Berengarius is in such distressing doubt as that hee sendeth two Cardinals such as were his trustie and faithfull Agents in matters of weight Acto and Conno vnto S. Anastasius to the end that they should fast three daies with Suppon arch-priest of that Parish singing three dayes the Psalter and the Masse to the ende that God would shew vnto them by some signe which was the sounder iudgement that of the Church of Rome or that of Berengarius And notwithstanding all that saith he there came nothing of it Not yet satisfied hee inioyned the whole companie of the Cardinals to fast for the same end and purpose And when as Iohannes Portuensis to whome he committed all his secrets euen he that first said Masse in Latine at Constantinople according to the maner of Rome said after his death Ex ambone B. Petri from out of the Chaire or Pulpit of Saint Peter in the hearing of all the people and Cleargie Hildebrand and we haue done a deed for which we ought to haue beene burned aliue Being about to say saith Benno That he had consulted with the Sacrament as with an oracle against the Emperour Henrie his enemie and that afterward hee cast it into the fire in the presence and against the good liking of certaine Cardinals which then were there with him This Hildebrand I say of whome they cannot sufficiently content themselues with saying and that for good cause Vir Pontificatu dignus c. A man worthie of the Popedome c. Wherfore the Decree of Pope Nicholas II. could not so quickly root out of the harts of men the old and ancient truth but that the traces thereof might as yet be seen in such as were most deuoutly addicted vnto the Romish Church Anselme Lanfrancus his Disciple and successour as well in the Abbey of Bec-Heloin as in the Archbish-oppricke of Canterburie teacheth conformably to the Fathers That the Fathers vnder the Law did eate the same spirituall meate that we euen the body and bloud of Christ That in the Sacraments they signifying things that is to say the signes do take the names of the things signified And thus saith he the rocke was Christ That the breaking of bread was a signe of the breaking of his bodie which should be done at his Passion that to eate him vnworthily is to eate him with the mouth of the bodie worthily with the mouth of the heart c. Saint Bernard intreating vpon the supper A ring is absolutely giuen for a ring and it carrieth no further signification with it It is also giuen to aduance a man to some place of honour and dignitie or else to set one in possession of an inheritance in so much as that hee which hath receiued it may say The ring is nothing worth but it is the inheritance that I seeke and aime at After the same manner our Lord drawing
neere to his death had care to set vs in possession of his grace to the end that his inuisible grace might be giuen vs by some visible signe And for that are all the Sacraments instituted for that cause also the Eucharist and Baptisme c. What will they here say which blame and are offended with vs for that we call the Sacraments a ring or pledge In an other place he putteth downe this comparatiue speech Idem in Cant. serm 33. Men vse not to take with like chearefulnesse the crust of the Sacrament and the finest of the flower of the Corne faith and riches remembrance and presence eternitie and a stinted time the face and the Glasse the Image of God and the forme of a seruant Againe Idem de S. Martinio ser 21. The true substance of the flesh is exhibited vnto vs in the Sacrament but spiritually not carnally And what is the meaning of this spiritually Verily saith he in an other place expounding these words Noli me tangere This touching from henceforth seeing Christ is gone vp into heauen is done by the affection not with the hand with the desire not with the eye by faith not by feeling Thou shalt touch him with the hand of faith the finger of desire the fierie flames of deuotion and with the eye of the vnderstanding c. To belieue him is to haue found him Hug. erud Theolog. trac 6. c. 7. Summae Senten de sacr l. 2. p. 8. c. 8. 13. The faithfull knowe that Christ dwelleth by faith in their hearts what can there be more neere Hugo of Saint Victor This visible kind is named flesh by the custome of the Scripture which giueth to Sacraments the names of the things whereof they are Sacraments Againe The bread is proposed and set before men that in it may be taken and by it may bee signified the truth of the bodie and bloud of Christ And againe The receiuing of the Eucharist is the Sacrament and image of the participation of Iesus For this his Sacrament which wee take visibly is the signe that we ought to be vnited vnto him spiritually In a word It is better for thee saith he that Christ should enter into thy vnderstanding then into thy belly This meate is for the soule and not for the bodie Which beareth in a word this lessoÌ„ with it as we take it That the bread is the body of Christ Sacramentally in signification and in figure exhibiting notwithstanding vnto our soules the thing in truth spiritually by faith And Berengarius doth interpret it in the same words cited by Lanfrancus Now I am not ignorant that these same Doctors haue in other places spoken altogether as properly but so it is that Barbarisme had not as yet choaked suppressed the old language of the Church notwithstaÌ„ding that persecution was euerie where intended against them that would speake it freely Oppositions Peter de Bruits a famous Doctor at Tholose who taught that the transmutatioÌ„ of the kinds was contrarie to the word of God Petrus Cluniacensis l 2. being followed of a great number of people in the Prouences of Dolphinie Prouence Languedoc and Guien was burned aliue And Henrie his fellow Scholler did not shrinke to take his place vpon him in most couragious sort maner as also diuers others with him An Abbot rose on the other side in Fraunce who preached the verie same doctrine an other in England holding disputation Panem esse Sacramentum non rem Sacramenti That the bread is the Sacrament and not the thing but this man was oppressed by Malachias Bishop of Ireland In Graecia likewise they disputed and reasoned sutably to this doctrine Whether the bodie of Christ Nicetas after it is taken bee corruptible or incorruptible Nicetas taketh the one part and Humbert the Burgonian the other men agreed vpon as contrarie one to the other in all things Thus by these friuolous and fantasticall questions turning into cruell contentions the true body of Christ was rent in peeces and his very bloud contemptuously shed and spoyled whereas it was instituted for the vnion and knitting together of the Church Now come in Gratian and Lombard Friers patrons and protectors the one of the Canonists the other of the Schoolemen the one a compiler of the Decrees the other of the sentences Anno 1200. The Canons the greater part whereof is taken from the Fathers but sometimes not according to their true sence the rather to fit them thereby to their times And hereby we shall still be able to perceiue and see that the truth thereof cannot bee hid or concealed Let vs begin with Gratian The Canon Inquit is verie plaine and manifest Gratian. Câ—nqâ—â—t 80. De Consec d 2 C. Quia passus 3â— â—c Consec c. 2 â— Null◠〈…〉 C. â—um Quid 43 c. oâ—ccrâ— d 2. â—b Gl. C. Non hoc 4â— ibid. That the Fathers of the old Testament did eate the same spirituall meate that wee c. The Canon Quia passus That euerie faithfull person is partaker of the bodie and bloud of Christ of his bread and Cup in Baptisme Maxims altogether contrarie to those of the transubstantiators And as concerning the Eucharist the Canon Prima quidem saith You shall not eate this bodie which you see you shall not drinke the bloud which they shall shed that shall crucifie me I haue recommended vnto you a certaine Sacrament the same spiritually vnderstood doth quicken you And the Glose You shall not eate this bodie c. that is in this sort and greatnesse but in the Sacrament Which is directly against that which they teach That the same body which was crucified is eaten in the Eucharist Now to the end they may loose themselues out of this snare they patch it vp with these words Ipsum non ipsum That is the same and not the same the same inuisible not the same visibly c. But the Canons C. Dupliciter 2◠〈…〉 est quod 4â— d. ead 〈◊〉 Gloss Aâ—â—ust in psa 98. Tâ—om op 58. c 19 C. de hac quidem 75. d. 2 vbi Hieron C. Hoc Corpus 27. de consecr d. 2. Dupliciter and hoc est quod doth quite breake off whatsoeuer hold they might seeme to haue The flesh and the bloud of Christ are taken two waies either as they are spirituall and diuine of which the Lord saith My flesh is truely meate c. Or for the flesh which was crucified and the bloud which was shed with the speare c. Now Saint Augustine meaneth that it is this that is neither eaten nor drunken Againe by the Canon De hac quidem It is not permitted saith he to any man to eate of the host that Christ hath offered vpon the Altar of the Crosse but rather of that other which is admirably done in remembrance of it Then there is nothing left for vs to eate but the remembraunce and memoriall onely