is meete and conuenient therefore that Christians doe pray vnto them And did the Church of his time the same Nay but cleane contrarie Celsus a Pagan obiecteth vnto him That it cannot be displeasing to the high God that men should make vowes and supplications vnto the Gods as vnto his louing friendes which helpe men forward in the thinges which they pray vnto him for c. He answereth him that he acknowledgeth no such Gods but rather the holy Angels the seruants of God and the blessed ones whom hee vouchsafeth to call his friendes And the drift of the disputation required that if he had belieued any such thing that he should haue added To whome God is well pleased that men should make their vowes and praiers and not to your Gods But what saith he We offer saith hee and speaketh no more there as hee was Origen but as a Syndicke of the Church of his time in all humilitie our vowes vnto God who sitteth as chiefe Iudge and gouernour ouer all by his one onely Sonne Iesus Christ in whom we put vp our supplications in as much as he is the propitiation for our sinnes and that as a high priest hee offereth our praiers vnto God c. For God saith he afterward must alone be worshipped and the word his one onely Sonne and first borne of euerie creature must be alone praied vnto as the head and chiefe to the end that he may commend vnto God our praiers which shal be come vnto him c. But if wee desire saith he furthermore that the companie of Angels should helpe vs in procuring his further fauour and readie inclination to doe vs good and here should he take his oportunitie to counsell vs to pray vnto them let vs know that the Angels will loue and affect those whom they shall know to loue God to serue him and hartily to call vpon him euen as they themselues doe pray vnto and worship him c. For is it not better addeth hee to commit ones selfe and to trust to God which ruleth ouer all thinges which bringeth this doctrine vnto vs by Iesus Christ and to aske of him such assistance and protection as may bee ministred vnto vs both from Saintes and Angels c. But if Celsus or rather our aduersaries taught by Celsus should replie vpon him But doth it not well to haue friendes in the Court And why then also should it not doe as well to haue friendes with God in paradise c. Verily saith he although this life bee full of examples how to winne the great and mightie afterward by them the kings themselues yet notwithstanding we haue but one God to pacifie and appease and he is pacified with godlinesse and vertue And as the shadow doth follow the mouing of the bodie so in like manner doe all the inferiors attend and waite vppon him which is the superior For who so hath God his friend hath also by consequent all those friendly to him that are Gods friendes whether they bee Saintes or Angels which without being praied vnto do pray with him and for him and assist him euery manner of way that they are able c. And herewithall as when the Canonical scriptures do faile them they are accustomed to haue recourse vnto the Apocrypha so likewise the true books of Origen not contenting or satisfying them they betake themselues to such as are falsely attributed vnto him Origen say they praied vnto the Saints You Saints of God saith he I pray you that you would prostrate your selues before the seat of Gods mercie for me a miserable wretch But herewithall I could haue wisht them not to haue concealed how that this booke called the lamentations Gelas Decret 15. or penitential worke of Origen are declared by pope Gelasius to be counterfeit fained Vpon Iob likewise they say that he saith O Saint Iob pray for vs miserable sinners to the end that the mercy of God may deliuer vs c. But it were to be wished that they had the shame to blush for fathering this shamefull thing vpon Origen for attributing to him this whole booke which is not his in the least tittle thereof being stained with Arrianisme and that in such deep horrible manner as that it calleth the holy Trinitie a sect an heresie infidelitie the three persons the three hornes of the Deuill And in deed it was attributed to the Bishop of the Arrians called Maximinus against whom S. Augustine hath written And let them remember also that he speaketh therein of the Manichies of Lucian the Martyr of the heretikes Homousioi all which rose sprung vp a long time after him which is also confessed by themselues as likewise the Homilies of the said author in diuersos Let them also learne of S. Origen that he would haue his works read as the works of a man and not of an Angell Consider and take good aduise saith he that so thou maist be able to iudge if that which we say may be made to agree with the scripture I suspect it it is my coniecture but trie and see if it may be so c. But so it is that he hath onely said this nothing further namely that it is credible that the saints retaining as yet their charitable and louing affections do hartily desire all maner of good vnto men And now let vs see how far he was off from looking to enter into Paradice by the merites of the Saintes Origen hom 17. in Luc. What thinke we then saith he that all the Apostles were offended in our Lord and that not so much as his mother was exempted Yea saith he if she had not beene offended at the death of our Lord Iesus had not beene dead for her sinnes But if all haue sinned and stand in need of the grace of God and are iustified and set at libertie by his grace verily Mary her selfe for a time was offended And it is the same which Simeon prophesieth when he saith Behold a sword shall pearce through thy soule euen thine who knowest thy selfe to haue brought forth a childe without the companie of man yea euen thee who hast hearde of Gabriel The holy Ghost shall come vppon thee and the power of the highest shall ouershadow thee shall the sword of in fidelitie wound with doubtfulnesse and vncertaintie as with a pricke for that diuers thoughtes shall distract and teare thee in peeces when thou shalt see him crucified and put to death whom thou hast heard called the Sonne of God Saint Cyprian passeth on a little further Cypr. l. 1. ep 1. aâ— Cornel. and yet not to a flat inuocation or calling vpon Saintes deceased but rather to the stirring of vs vppe to pray vnto them whiles they bee aliue that they would remember vs when they be in heauen And it is in this sence that he saith Let vs bee mindfull one of another let vs pray one for another euerie where And those of which
by the offering of his bodie once made wee are sanctified that by his owne blood hee is entred into the holy places hauing obtained an euerlasting redemption that hauing offered vp this onely sacrifice for sinnes he sitteth for euer at the right hand of God his father And in all this there is likewise as little to bee replyed that Christ is no more offered after a bloody manner but by a certaine kinde of sacrifice without blood For besides that this distinction hath no warrant in all the scripture the Apostle as if he had forseene the same cutteth it off in a word for not being contented to haue gone ouer it oftentimes how that wee haue propitiation for our sinnes in the blood of our Lord Iesus Christ once shed that all manner of other blood is voide and destitute of this effectuall power c. To the ende that wee might place our propitiation in this his only blood he yet further giueth vs these generall rules That it behoueth that the death of this Priest should be wrought for the ransome of transgressors that whereas there is forgiuenesse of sinnes that is to say after this ransome paide there is not any more offering for sinne that as concerning the rest there is no purifying or cleansing no remission without blood Whereuppon it followeth that there is no more oblation for sinne other then that of our Lord no more propitiation saue that in his blood and therefore not any more by that pretended sacrifice of theirs without blood But if they reply that if this bloodlesse sacrifice of theirs bee not propitiatorie yet it helpeth vs to make application and to take hold of the true propitiation Wee answere neuer a deale for wee are all Priestes in this behalfe all annointed by the spirite of Christ to represent and daylie offer vp vnto God the sacrifice of his onely Sonne in the feruencie of our prayers made in a liuely faith to the ende that it might please him vpon the view of the same to forgiue vs our offences He himselfe likewise as saith the Apostle is sitting neere vnto his father to make intercession for vs to make way of entrance for our requestes to apply vnto vs his faithfull ones the merite of his obedience the benefite of his death and the efficacie of his sacrifice supplying the defectes of our petitions by his intercession the infirmities of our faith and the imperfections of our obedience by the faithfulnesse of the couenant made in his blood and by the perfect obedience performed by him vpon the Crosse CHAP. II. An answere to the obiections of the aduersaries which they pretend to gather out of the holy scriptures for a Sacrifice NOw therefore what is there that our aduersaries can obiect against this doctrine grounded vpon the anology of the whole bodie of the holy scriptures both of the old and new Testament and that by so manifold plaine and expresse places They tell vs that the sacrifices of the law haue in such sorte shadowed out the sacrifice of our Lord vppon the Crosse as that neuerthelesse they haue not vtterly bereft vs of all manner of Sacrifice and that in very deede the Sacrifice of the Masse is prefigured and foretold in the old Testament and that such a one as they vse to celebrate at this day sacrificing the body and blood of our Lord vnder the kindes of bread and wine vpon their altars But let vs see vppon what ground In Genesis the 14. it is said Melchisedech king of Salem brought Genes 14. Melchisedech or caused wine bread to be brought and he was the priest of the high God They cannot deny but that this is not the true text in that place and yet notwithstanding they gather with a full hand this conclusion Christ is a Priest according to the order of Melchisedech and he brought bread and wine therefore Iesus Christ hath sacrificed bread and wine and vnder bread and wine his body and his blood and the priestes do the same daily according to his example Let vs agree in the grammaticall and literall sence and the whole controuersie in diuinitie wil be altogether void and ended The Hebrew word which is vsed there is neuer vsed in the scriptures about the matter of sacrifice cannot be better expressed then by that which we say in French To draw forth set forth or to cause to be brought or to bring forth In this sence wee reade the same word for the drawing forth of a sword Ezech. 21. the drawing forth of the windes Psalme the 135. And lice brought forth Exod. 8. and water from the rocke Cypr. in epist ad Cecil Chrysost in hom 35. in c. 14. Genes Numbers 30. in which places and infinit others the holy Ghost hath vsed the same word The Chaldie Paraphrast saith He brought or caused to be brought The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine Protulit Cyprian Chrysostome in like manner Iosephus saith He entertained him as a guest Ioseph l. 1. c 18. Ambros ad Hebr. c. 7. Cardin. Caiet in Genes c. 14 and suffered not him or any of his followers to want any thing Saint Ambrose also Protulit in refectionem And Cardinall Hugo seemeth to hold himselfe satisfied with the same sence affirming that the Hebrew Doctors had so expounded it The vulgar translation Proferens panem vinum And Cardinall Caietan in like manner Here is not any thing written of any sacrifice or oblation Sed de prolatione seu extractione but of bringing forth or causing of bread wine to be brought as Iosephus saith for the refreshing of the conquerors And thus also Erasmus Sigonius do take it for which they are reproued of Posseuinus the Iesuite Possenin Bibliothec Select l. 4. c. 14. But the Apostle decideth the whole matter who telleth vs that Melchisedech came before Abraham and blessed him He speaketh not of the bread wine he findeth not any such profound mystery there he concealeth it as accessarie and priuy to that which went before it and he proceedeth to the mentioning of the blessing without making of any other stay or delay Now if the proofe of a Sacrifice do lie in this word and that this word by the consent of all interpretors containeth not so much as any shadow of a Sacrifice in it what need we then to seeke to proceed or wade any further to fish out long discourses the fountaine fathered vpon the word being alreadie dried vp and stopped Graunt it say they but yet he bringeth forth bread But now let them not go about to be ignorant of that which they know namely that the Hebrews vnder the name of bread do comprehend all manner of food and sustenance which likewise the Septuagintes haue translated in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaues or meates in the plurall number to shew that they were to be distributed vnto the troupes and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bread to be sacrificed
making intercession to God for vs. Ambros ad Hebr. c. 8. S. Ambrose saith It is necessary that our sauior in the daies of his flesh should haue something that he might offer for vs therfore he took vpon him our flesh Theodor. ibid. Haimo ibid. that he might offer the same And Theodoret This is the cause why the only begotten Son of God hauing takē our nature did offer it to God for vs. Haimo He took of vs that which he hath offered for vs namely mans flesh euē himselfe whom he hath offered vpon the altar of the crosse Hugo ibid. Thom. ibid. c. being himselfe both the sacrifice sacrificer And thus also write Cardinal Hugo and Thomas For it behoued that Christ haberet quod offerret might haue something that he might offer hee offered himselfe c. all of them hauing relation to the thing done and not to do Caietan That is himselfe who is offered the Saints which are made such by heauenly grace But what need was there of any other expositor then the Apostle himself when he setteth downe how that he doth not offer himselfe oftentimes And againe For by one onely oblation he hath consecrated for euer those which are sanctified They go forward Hebr. 9. The Apostle saith It is necessarie that the patternes or figures of heauenly things shold be cleansed by these things but the heauenly things themselues be better oblations and sacrifices then these are He speaketh say they in the plural number wherefore it argueth that there are many oblations many sacrifices and those are our Masses But let vs alwaies carrie in minde that the Apostle hath infinite times said That there is but one sacrifice that is Christ and that there is but one oblation offered vppon the Crosse by Christ And let vs also distinguish Hostiam seu victimam from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing sacrificed from the oblation that is to say from the action of sacrificing Now the Apostle vseth in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sacrifice not of offering of the thing not of the action And what will they then inferre or conclude that the Christian Church here opposed and set against the Iewish Church ought to bee cleansed by many sacrifices will they dare to bee so bold and that seeing it is such a blasphemie or by many offerings of this verie same sacrifice And is not this to come all to one thing and directly contrarie to so many places of the Apostle And againe it is not said in this place Oblations but Sacrifices But say they it is spoken in the plurall number Sacrifices but this is because the Apostle had spoken in the plurall number of those of the law so in setting downe the opposite part doth retaine likewise the plurall number Non quia victimae plures sed quia in vna plures vel potius illae omnes because that in this onely one sacrifice all others are contained And in deed to the end they may not find any starting holes Thom. ad Heb. c. 9. we will not giue credite vnto any others in this point but vnto their owne Doctors S. Thomas Hostus in plurali he saith sacrifices in the plurall number and contrarily he saith afterward that there is but one sacrifice euen that of Christ for by one onely offering he hath accomplished for euer all those which are holy and sanctified Hebr. 10. I answere that though it were one in it selfe yet it was shadowed out by many sacrifices vnder the old law The interlineall Glosse Meliores hostiae better sacrifices namely Christ all those of the old law in as much as it was signified by them all Hugo the Cardinall that is the sacrifice of Christ Anselm ad Heb. c. 9. Caietan by which all those of the law were signified and sanctified Anselme These better sacrifices are but one that is Christ Caietan Christ crucified is here called the better sacrifices because that virtualiter that is in effect and operation it hath the power of all the rest But in the end they say the priesthood being translated it must needes follow that the law is translated also Et vicissim wherefore it must needs follow that there must be a priesthood in the new Testament And who goeth about to denie it them Hebr. 7. for otherwise it should fall out that to haue one which liueth for euer should bee to be without a priest and that to haue an euerlasting sacrifice should be to bee without one And on the other side are we not saith the Apostle all priests in as much as we haue all accesse to the father through him euen to offer vp vnto him through him our sacrifices euen for to offer vnto him himselfe in our praiers a sacrifice for vs But we deny that there is in the new Testament any order of people appointed ordained to sacrifice him a new and we on the contrarie affirme that throughout the whole scriptures there is not one word spoken of any such as likewise there is not of the reiterating of the sacrifice of Christ neither haue any of the fathers interpreted it as our aduersaries doe at this day We affirme also that in all the holy scripture speaking of the Ministers of the Church of Christ they are neuer entitled priestes in whatsoeuer language that a man shall take them And that if the same holy scriptures of the new Testament doe make any mention of sacrifices that they entitle and call them presently for the preuenting and taking away of errour sacrifices of the preaching of the Gospell sacrifices of praise and thankesgiuing spirituall sacrifices the calues of our lips the works of charitie c. offered partly by the Ministers of the holy Gospel who hold their particular place and ranke in the Church to dispense vnto vs the word of God sacraments to shew forth vnto vs our destruction in our owne nature our condemnation by the law our grace and fauour purchased in the death of our Lord the greatnes by consequent of our sinne and of the mercy of God in the greatnesse of this remedie whereupon there followeth in vs a loue towardes God a hatred towardes our selues c. Partly likewise by all the Christians in whom this loue bringeth forth spirituall sacrifices peace offeringes in as much as we haue by this meanes peace with God sacrifices of thanksgiuing for that we giue him thanks in euery kind of seruice whether of the heart the mouth or hands for so great a benefite receiued of his meere mercie and let vs also say propitiatorie in some sort by a great deale better right then in the Masse in as much as wee confesse vnto him our sinnes with a contrite and humble heart intreating him that the blood of our Lord Iesus Christ his onely Sonne may procure vs fauour and mercie by the true and onely propitiation purchased by
death and for such wee ought not to pray either whiles they liue August de cor grat c. 12. or when they are dead For such then as haue shewed some repentance or which haue sinned venially wee must pray both whiles they liue and when they be dead But how can this be gathered out of this text wherein the Apostle speaketh directly of them with whom we liue Idem in Enchir ad Laurent c. 82. Idem de scrm Domini in Monte. Tertul. l. de pudicitia and whose workes we see of the dead not so much as one word They alleadge vnto vs S. Augustine who expoundeth it of perpetuall impenitencie let them not then dissemble how that in another place hee expoundeth it of certaine kindes of sinnes as also doth Tertullian Neither would I haue them to conceale it how that the most parte of the old writers doe dissent from Saint Augustine as Saint Ierome Athanasius Chrysostome Saint Basill Saint Ambrose c. all which though they vnderstand by this sinne vnto death the sinne against the holy Ghost yet therewithall they vnderstande that this is not a finall impenitencie which is not discerned but at the time of death but an obstinate sinne which is committed in the life time and in the course of the same Saint Mathew saith That this sinne is not pardoned either in this world or in the world to come In this world that is to say in this life and in this sence our aduersaries doe alledge it against vs but they doe not remember themselues of any thing els The Apostle to the Hebrewes saith It is impossible that such persons should bee renewed by repentance Hebr. 6. Then they may bee impenitent yea sinne vnto death before death But what manner of conclusion will there follow hereof in the end Wee must not pray for such as sinne vnto death therefore wee must pray for the deade which sinne not vnto death Againe wee must pray to the ende that life may bee giuen them that is to say to the ende that their sinnes may bee pardoned Now is it not a point of their doctrine that sinnes do not come in purgatorie but that there is onely the punishment of sins but and if any sinnes yet none but those that are sleight ones But in their conclusion they except not any sinne saue that which is vnto death To be short to such as well consider the text it will appeare that they are so farre off from reasoning according to it as that in deed they reason directly to the contrarie And furthermore not one of the old writers neither yet of the newe doeth alleadge it to this purpose although the greatest part do handle and expound the same and that to another end Now these are all the places of the new Testament from which they go about to proue their purgatorie places that are obscure and hard and diuersly interpreted by the Doctors but either in a farre other sence then our aduersaries take them or else mystically and metaphorically for the most part and therefore not to be alleadged in any controuersie of diuinitie no more then in anie other for controuersies cannot bee discussed by textes in controuersie And this is the reason why the good man Perion said That in all the canonical scripture he knew not any place eyther prouing purgatorie Roffensis or praier for the dead And the Bishop of Rochester That of a truth there is not any place for the prouing of the same except it bee some such as is very intricate And Petrus a Soto after him That there is not any cleare euidence and testimony in the scripture for Purgatorie but that many other thinge ought to bee belieued which are not contained therein To what end therefore serueth all this shamelesse dealing thus to tumble tosse the scripture vpside downe thus to racke and torment all the textes one after another seeing they know in their consciences that the scripture knoweth not any purgatorie But for certaine that text which knoweth not to agree any whit with their exposition doeth know well enough to admit and receiue ours It doeth not know theirs Mark 16. being alwaies for the proofe of that third pretended place for it saith Who so shall belieue and be baptised shall be saued but hee that shall not haue belieued shal be condemned Iohn 3 c. Againe God hath sent his onely Sonne into the world to the ende that hee that shall belieue in him might not perish but haue euerlasting life Hee that belieueth in him is not iudged but he that belieueth not in him is alreadie iudged c. Againe He that belieueth in him which hath sent me hath eternal life he cometh not into iudgement he is already past froÌ„ death tâ—olife And so passed the theefe into Paradice the same houre Againe Blessed are they that die in the Lord Rom. 4. for from that time saith the spirit they rest from their labours blessed are they whose sinnes are forgiuen But according to their owne sayings the sins of those which are in their Purgatory are they not remitted are they not dead in the Lord And yet what time must they indure in the burning and flaming fire of this purgatorie And thus sayeth Saint Paule That there is no condemnation to them that are in Iesus Christ And thus said our Lord to that man Let the dead burie the dead who would not haue hindred him from performing any worke of charitie And S. Paule againe Take no care for those which sleepe All these places of scripture cannot stande with Purgatorie But they haue very well knowne ours euen Christ the eternall Son of God who by himselfe hath wrought the purging away of our sinnes Apocal. 14. Heb 1. Hebr. 9. Tit. 2. Ephes 5. 1. Iohn 1. whose blood cleanseth our consciences from the workes of death who hath giuen himselfe for to purge a people peculiar to himselfe to cleanse a Church for himselfe by the washing of water in the word who purgeth and cleanseth vs by his blood from all sin In so much as that through that confidence which we haue in this our so sufficient Purgatorie we are able to say without fearing any other I desire to bee loosed and to depart from hence and to bee with Christ Because likewise that wee know that if the tabernacle of this our house of earth be dissolued Philip. 1.2 Cor. 5. we shall haue abuilding with God and that not such a building as is made with hands but eternally abiding in the heauens And that not after some intermission of time but presently and forthwith hodié inquam to day euen from the houre in which hee shall call vs out of this world because that we belieue in him And therefore also wee haue alreadie attained life yea we are alreadie passed from death to life CHAP. VIII That neither the Primitiue Church nor the fathers of the same for the space of many
not able to counteruaile the glorie that is to come and which is to be reuealed in vs. But in the meane time they are not ashamed to oppose vnto so cleare a doctrine so plainly handled by all the Apostles by Saint Paul in all his Epistles a place of Saint Paul himselfe I reioyce saith he now in my sufferings for you Coloss 1.24 and fulfill the rest of the afflictions of Christ in my flesh for his body which is the Church Whereupon it followeth say they that men by their afflictions and sufferings may satisfie for the sinnes of others And we will obserue by the way that it is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. aduers Marcion l. ◠c. 19. Timo. ◠15 which Tertullian and S. Ambrose translate with vs Reliqua the rest and not that which lacketh But here againe what will they dare to say vnto vs That S. Paul by his afflictions hath satisfied for himselfe Not so For it is a sure thing saith he that Iesus Christ is come into the world to saue sinners whereof I am the chiefest Againe To shew in me the chiefest all manner of clemencie for an example to them which shall belieue in him vnto eternall life c. I doe saith he the ill I would not but the good that I would that I doe not Philip. 3.6 Notwithstanding that I find not my selfe guiltie of any thing yet know I that I am not iustified thereby Howbeit that according to the righteousnesse which is in the Law J am vnreproueable yet I haue accounted all this to be losse vnto me I haue accompted it as dung for the loue of Christ that is to be found in him not according to mine owne righteousnesse which is of the Law 1. Cor. 2.2 but according to that which is of the faith of Christ. And of Christ saith he elsewhere crucified What hath hee in these speeches that may sauour of pharisaicall righteousnesse That dooth holde any thing of the doctrine of our Masters concerning supererogation Againe the words of the place it selfe are repugnant thereunto For it saith In my sufferings for you in mine afflictions for the body of Christ which is the Church What then Shall he haue satisfied for an other For the temporall punishments of the Colossians For the Church of Christ And how should he possbly doe it for an other when he findeth not himselfe able and sufficient to pay his owne debt And that not in the way or words of Christian modestie or humilitie but in good sooth earnest Philip. 3. 1. Cor. 15. ◠Who haue whereupon to boast saith he in the flesh more then any other circumcised the eight day of the race of Israell of the Tribe of Beniamin an Hebrew borne of the Hebrewes a Pharisie in Religion vpright according to the Law and after all this called of Christ to bee an Apostle and yet notwithstanding as one borne out of time and notwithstanding an vnprofitable seruant And how then for the Colossians Reconciled on the contrarie saith he in the body of the flesh of Christ by his death Coloss 1. 2. when they were enemies and straungers redeemed by his bloud for the remission of their sinnes quickned by his grace when they were dead in their iniquities by the blotting out of the Obligation of eternall death which was betweene them fastning it with him vnto his Crosse But how in the end for the body of Christ which is the Church Which God saith he in an other place hath purchased vnto himself by his own bloud reconciling to himselfe the world in Christ Acts. 20.28 2. Cor. 5. in not imputing vnto it her sinnes making the Church one bodie wherof he is the head gathering and ioyning together into this bodie vnto God many nations by his Crosse c. If they say that the sufferings of S. Paul do supply the want of that of Christs but dare they say it And what shal that be I pray you that shall fulfil become a sufficient supply of that which of it selfe is infinite Shal man become the supply to the Son of God Ephes 2. Falsehood vntruth vnto verity sin vnto iustice mans infirmitie vnto the power might of God vnto saluation c. Nay verily not so S. Paul did neuer thinke of that but saith he I am a Minister of this Gospel by which you are reconciled vnto God And notwithstanding that I must suffer much in my ministerie for you yet I reioyce neuertheles in my sufferings Philip. 2. partly because that I suffer for the name of Christ. As he saith in an other place If it be requisite that I be offered vp a sprinkling vpon the sacrifice I reioyce together with you c. Partly because he himselfe suffreth in me who vouchsafeth to allow our afflictions as his own for that we are his members And therfore he saith in an other place Ambros in Epist ad Colo. As the sufferings of Christ abound in vs so likewise our consolation by Christ c. And this is it likewise which the old writers haue deliuered vpon this place altogether otherwise then our late writers Saint Ambrose He confesseth saith he that he reloyceth in his sufferings because he seeth the belieuers profiting in faith c And these sufferings saith hee he saith that they are Christs Hieronym in Ep ad Colos Chrysost in Ep. ad Coloss c. 1. in 2. ad Cor c. 1. ho. 1. because it is his doctrine which they persecute And S. Ierome by the sufferings of Christ vnderstandeth the sufferings for Christ c. Chrysostome The Apostle saith hee seemeth to haue spoken something arrogantly but it is nothing else but an exceeding great measure of good will that he beareth towards Christ. That which I suffer saith he to the Collossians J suffer it for him and therefore it is not to me that you owe any thankes but vnto himselfe Theodoret Because that hee suffereth for the preaching of the Gospell vnto the Gentiles Occumen ex Photio procuring their life by the same c. Oecumenius All that we suffer saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rest or remnant farre differing from the sufferings of Christ For how should it possibly bee matched and fulfilled A master his suffering for his seruant by a seruant his suffering for his master What equalitie is there therein Or any thing neere thereunto He who is without sinne suffering for sinners And those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstinately set against him How will it bee made vp by a sinfull people suffering for their benefactor and the same without sinne c Far differing from the arrogancie of our aduersaries who will that S. Paul did merite by his sufferings and that both for himselfe and an other and for the Church also c. It is sufficient therefore that hitherto we plainely and clearely see that inuocation intercession and the imployment of the merits of the Saints
repay him againe The same also which S. Paul saith What is it that thou hast which thou hast not receiued And if thou hast receiued it 1. Cor. 4.7 why boastest thou thy selfe as if thou hadst not receiued it c. And the second Councel of Orange held about the yeare 450. doth conclude in these words Mans nature Concil Arans c. Can. 19. Man a great deale lesseable after his fall euen in his integritie could not keep his integritie without the help of God c. But after he had fallen and corrupted his waies being the second state that our first father fell into we became in farre worse and harder case Man euen in his integrity could not in respect of God merite or deserue any good thing but now in the daies of his corruption hee cannot chuse but merite yea he cannot merite any thing but the wrath of God his curse and eternall death For being become sinne and transgression it hath corrupted the most noble partes both of his humane bodie and diuine soule making the will to bee the slaue of vnbridled appetite vnderstanding of imagination vnto all euill and both of them faultie and corrupted in themselues the will estranged from the loue of God and the vnderstanding from the hauing of the knowledge of him both the one and the other carried from their naturall and one onely good state to the contrarie with all their power and abilitie euen to will and know that which is displeasing vnto him and hurtfull to themselues Man now in this estate what can he doe what can he but do amisse And notwithstanding this is the state of all men in themselues since the fall no man to be excepted God pronounceth this generall sentence in Genesis Genel 6. Iob. 14. Psal 51. All the thoughtes of the heart of man are set vpon euill continually The most holy do most freely confesse it Iob Who can draw any thing that is pure from that which is defiled Not one Dauid Behold I was begotten in iniquitie and my mother hath conceiued me in sinne and therefore he prayeth vnto God to create in him a new hart Ioh. 3.6 Christ in the Gospell That which is begotten of flesh is flesh and that which is begotten of the spirit is spirit If a man be not borne againe hee cannot enter into the kingdome of heauen Rom. 7.18 2. Cor. 3.5 Ephes 1. And Saint Paule expoundeth it Because that in the flesh dwelleth no good seeing that the naturall man doth not comprehend that which is of the spirite of God And because That we are naturally deadin sinnes our workes then are both dead and deadly and to bring vs to bring out any other it cannot bee without the working of a miracle Ephes 2.5 Rom. 6.8 it is requisite that wee should bee raised againe And it is God onely that must doe this Because saith he moreouer that We are children of wrath That All the desires and all the vnderstanding also of our flesh which we make so much of is enmitie against God Prou. 10. And without exception For There is no man saith Salomon that can say Rom. 5.17 1. Cor. 15. My heart is cleane I am without sinne And the Apostle more expresly All men haue sinned and are dead in Adam By a man sinne entred into the world into all men and by sinne death c. Yea into Moyses the meekest of all other men Thou hast sette before thy face Absconditum nostrum our sinne that was hidden from vs. This naturall viciousnesse which like vnto a naturall disease is hidden from vs is lesse perceiued or felt of vs. Pâ— l. 51. Psal 116. Rom. 7. 14. reâ—â— 23. And into Dauid a man according to Gods owne hearte Create saith hee in mee a new heart Because the hearte of man is altogether peruerted Ab occultis meis mundame Cleanse mee from that which is hidden from mee And into S. Paule an elect vessell of God The law saith he is spirituall and I am carnall sold vnder sinne I see a law in my members fighting against the law of my vnderstanding and leading me captiue to the law of sinne which is in my members Wretched man that I am who shall deliuer me from the bodie of this death c. Into S. Iohn Baptist Luke 2. the greatest amongst them that are borne of women who saith vnto our Lord I haue need to be baptized of thee that is to say to be washed to be regenerate by thy spirit c. And into the holy virgin likewise for she acknowledged her low and base estate she magnified nothing but the onely mercy of God she placed her selfe amongst them that being hungrie are filled with good things she reioyceth in God which is her Sauiour so farre is she off from disclaiming her parte in the saluation promised in Iesus Christ the author of the saluation which is in her And in deed the Apostle to the Hebr. Hebr. 7. hath not seperated or excepted from sin any besides Iesus Christ alone The holy virgine likewise was subiect to the law of purification ordained in the Church a signe of the inward purification which God requireth in all our actions Rom. 11.32 to the end that this word may abide true That God hath shut vp all vnder sinne That no man also should thinke to be excluded from that which followeth That he hath notwithstanding shewed mercie vnto all That this that all the Saints haue beene saued euen the virgin Marie her selfe commeth of his free grace of the riches and bountifulnesse of his great mercies Now our aduersaries that will not be called Pelagians How the aduersaries do extenuate originall sinne doe agree in outward shew vnto this corruption of mankind but when we come to lay the sore open and naked they are as it were afraid of taking some harme they make the maladie as light and little as they can fearing to be too much bound vnto God not considering how that for a man to lay open his wounds before him is to heale them to confesse our sinnes freely and franckly to him is to haue them quit forgiuen whereas the hiding and couering of them doth make them mortall to denie conceale or smooth them ouer is to cast himselfe prisoner and captiue into hell and eternall fire vntill hee haue paid the vttermost farthing Pighius therefore letteth not shamelesly to say Albert Pigh de peccat orig that the punishment of Adam seized vpon all his posteritie as one bond man begetteth another but that his sinne was not transfused and conueighed into his children What is there more contrarie vnto the whole scripture then this Yea how is it possible that this man should haue so little profited in the knowledge of himselfe Andradius a true interpreter of the ambiguities and doubtes arising in the Councell of Trent teacheth That concupiscence is in nature corrupted altogether such as it was when nature
counteruaile eternal life and of too shallow and short a measure in respect of infinite blessednesse yea though it were the merite of the holy Virgine and that conceiued or not conceiued be it as you will in originall sinne For if shee were conceiued in originall sinne shee is freely redeemed as well as any other and regenerate and borne againe of meere grace as well as any other But and if shee were not which yet the holy Scripture denieth that was also of the worke and operation of the same grace and furthermore the greater shee is the deepelier is shee bound vnto God and the further off from merite as also from hauing any occasion to be proud beeing on the contrarie so much the more to carrie her selfe in a greater measure of dutifulnesse and humilitie in respect of so rich and aboundant mercies bestowed vpon her so freely and vndeseruedly by the high and mightie God According to that which is said Vnto whome much is giuen and committed Luk 12.24 of him shall so much the more bee required againe c. CHAP. XVII That the Regenerate man cannot merite eternall life either for himselfe or for anie other LEt vs come to the condition of the regenerate man to the state of grace Proofes out of the holy Scripture as it is called and let vs see if any one standing in that state before God can merite of him by his workes either his owne saluation or an other mans The Scripture speaketh verie highly of mans Regeneration it setteth him before vs as a man new moulded and cast by the effectuall power and working of the holy Ghost in all and euerie one of his parts and members Now what better way to comprehend and conceiue the fall and ruine then by the reedified repaired parts Coloss 1.3 Acts. 15. Ephe. 1. Coloss 2.13 Gala. 5. Rom. 6. Coloss 7. Rom. 8.14 For the spirit of Christ deliuereth vs from the power of darknesse being dead as we were in sinne he quickneth and maketh vs aliue he purgeth our hearts by faith he inlightneth the eyes of our vnderstanding by the knowledge of God He destroyeth the bodie of sinne He mortifieth yea crucifieth the old man with all the diseases concupiscences and affections of the flesh He maketh vs the children of God and as we are such to crie Abba that is to say father But dooth it follow of all this that after Regeneration we are either cleane from all sinne or that we can attaine vnto it in this world Such as doe flatter themselues in making their sinne small should therewithall thinke that a small thing should repaire and make vp the breach But what then will they say when as of necessitie for the sauing of this miserable flesh the word must be made flesh When for the deliuering of vs from the seruitude of sinne hee must needes become sinne himselfe who had neuer knowne any sinne Or will they thinke that the flesh bee it neuer so wholly and throughly regenerate will bee able to doe all things Or would they flie vp with their owne wings to heauen without Iacobs Ladder the helpe of the Lord or his merite More readie as yet by their pride to loose the benefit of Regeneration then our Father was to loose the excellent gifts he had by his Creation at the suggestion of the woman But let vs heare how the Scripture speaketh J am saith S. Paul crucified with Christ I liue Gala. 2.16 no more I but Christ in me and the life that I liue now in the flesh I liue by the faith of the Sonne of God who hath loued me and who hath giuen himselfe for me What could he haue spoken of more excellencie And where is that regenerate man that can vtter any thing more boldly then hee hath done this And yet therewithall heare him comming from the setting foorth of the praises of the grace receiued by God to the consideration of his owne infirmitie I see saith hee an other Law in my members Rom. 7. fighting against the Law of my vnderstanding and making me captiue to the law of sinne which is in my members c. That is to say I feele concupiscence the bud of the flesh c. And this Lawe this concupiscence if thou be in doubt doe not thinke that it is good For I know saith he that in me that is to say in my flesh there dwelleth no good thing To will well is readie with me but J doe not find the meanes to performe or doe it Nay this concupiscence is euil for he addeth thee hereunto The euill is readie with me and fast sticking vnto me I doe the euil that I would not euen the euill that I hate that is to say which I condemne in my mind and such euill as is repugnant vnto the Law of God which cannot be called any thing but sinne according to that which S. Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All whatsoeuer is against the Lawe is sinne euen to the obeying of my flesh and not the Law of my God which J consent vnto and agree to be good but vnto the Law of sinne which I condemne and dislike of in my spirit And againe This sinne is sinne in such a manner and degree as that it forceth me to confesse that it is sinne in deed For if the Law had not said Thou shalt not lust I had not knowne sinne but now I knowe it And it hath such a deepe roote in me as that I am constrained to crie Miserable man that J am who shall deliuer me from the bodie of this death Yea and it hath fruit also which it beareth and bringeth forth in me Sinne dwelleth in me euen the sinne which begetteth death which hath no other wages but death which also in stead of being brought vnder by the Law of God is lifted vp by the nature thereof and armed to rebell against it taking occasion from the same to multiplie and increase Rom. 8. Gala. 5. Coloss 3. Ephe. 4. It is prouoked and enraged like a maligne Vlcer against the salue Thus speaketh S. Paul of this sinne and not as it is in the Infidels but as it is in the regenerate and those not of the weakest sort of the regenerate but as it was in himselfe concluding generally and euerie where that he hath need to spoyle destroy kill and crucifie the same and that yet notwithstanding all this doe what he can 2. Cor. 4.10 it will not all be vanquisht and subdued at one blow For Howbeit saith he that our outward man be decaied and cast downe yet our inward is renued euerie day And yet notwithstanding not in any such measure of perfection as that any man can vaunt or boast himselfe to haue wholy put on the one and put off the other in this world For In this world wee shall neuer grow vp together and become perfect men Ephe. 4 13. according to the measure of the perfect stature of Christ
c. Which the second Councell of Orange resolued vpon in these speeches If any man say that the verie beginnings of faith Et ipse credulitatis affectus by which we belieue in him which iustifieth the wicked and not the growth and increase onely are not the gift of grace by the inspiration of the holy Ghost calling and reclaiming vs from infidelitie to faith from impietie and vngodlinesse to pietie and godlinesse c. Let him bee accompted of as an enemie of the doctrine of the Apostles c. Thus Prosper handled the matter reasoning and arguing the same amongst our Frenchmen and this same controuersie or the like was stirred againe by one Abailardus a long time after against our Countrie man S. Barnard Barnar Dom. Serm. 1. for the vnreclaimable pride of man when all other things yeeld will still stand out and bee last in the field who though he be of the last and newest yet is hee not the least worth or comming behinde the rest for the well handling of this matter God saith he hath washed with the water of an other those who had beene defiled by the sin of an other And yet not in such sort altogether an other mans but that it was our owne withall for otherwise it had not polluted and defiled vs but thus an other mans for that wee haue all sinned in Adam ours because that we our selues also haue sinned And howbeit that wee haue sinned in an other yet it was imputed vnto vs by the iudgement of God a iust iudgement and sentence though secret and hidden And yet notwithstanding O man thou hast no cause to complaine thy selfe for in stead of Adam his disobedience thou hast the obedience of Christ freely giuen vnto thee c. Idem Serm. 4. in fer hebdo Of Christ saith he who is come freely to iustifie sinners to make seruants his brethren and slaues fellow-heires with him and banished men kings He hath said Consummatum est All is fulfilled and finished there is nothing left vndone that ought to bee done c. And how was this done Jn this saith hee that he was made sinne all manner of sinne as well originall as personall hath beene defaced yea euerie single and particular sinne hath beene banished and cast out shall mans miseries then ouercome Gods mercies or rather the mercies the miseries And he hath not onely taken vpon him the forme of a seruant to be made subiect but of an euill seruant to bee beaten and of a seruant of sinne to pay the punishment he himselfe notwithstanding being the partie in whome there was no fault c. Let not therefore the name of holinesse astonish thee Idem Serm. 3. ad fratres Propositum Idem in fest Sanctor For God calleth not Saints according to merite but according to his owne ordinance and decree that is to say according to his purpose not according to their affections but according to his owne intention And he rendreth a reason in an other place For saith he What can our righteousnesse bee before God but a menstruous cloth as the Prophet saith All our righteousnesse to be short but vnrighteousnesse And then by a stronger reason what shall our sinnes be And therefore let vs haue recourse with the Prophet vnto mercie alone for it is that alone that is able to saue our soules and only that mercie extended and exhibited in Iesus Christ alone Idem de sepulchro ad milites In Christ alone saith he who taking vpon him the burden of the punishment but being nothing possessed of the fault hath merited life and righteousnesse for vs with God In Christ alone who dying for sinners hath remitted the sinne whereby it commeth to passe that there saith hee remaineth no more place for merite and yet notwithstanding our debt is paid In Christ alone in whose death death is hunted and chased away and his righteousnesse imputed vnto vs. But VVhat a peece of Iustice is it wilt thou say that the innocent and guiltlesse should die for the transgressor and guiltie person Yes And not iustice onely but a worke of mercie also c. But againe How may the gutltie be iustified by this death Nay why may or should hee not One shall haue sinned and all shall be guiltie Now then should the innocencie of one extend and bee imputed but to one The sinne of one hath brought death vpon all And the righteousnesse of one should it restore life but to one The sinne of Adam shall bee imputed vnto me and shall not the righteousnesse of Christ appertaine vnto me The disobedience of one hath spoyled me and shall not the obedience of the other doe me any seruice Multo germanius Idem in Psal 91. Serm. 14. Idem in Cant. Serm. 13.14.22.23 Illibata c Nay rather saith hee we are borne of God according to the spirite both more naturally and lawfully then of Adam according to the fleshe c. And therefore saith hee Iesus Christ hath power to forgiue sinnes as God and to die as man and in dying to acquit the debt of death in that hee was iust and himselfe to bee sufficient for vs all both vnto righteousnesse and vnto life c. Jn this righteousnesse saith hee thou art saued gratis and for nothing in respect of thy selfe but in respect of him not altogedound without any touch or stroke of man therein as hauing alone triumphed ouer the enemie alone deliuered the sillic captiues alone encountred and alone ouercome c. For such as will establish their owne righteousnesse which iustifieth not but accuseth there can no better fall out vnto them then that they should be giuen ouer to their owne righteousnesse which will ouerset and ouerwhelme them in stead of iustifying of them c. But on the contrarie O Lord the sweete smell of thy righteousnesse is so large and farre and wide spread euerie where throughout as that thou art knowne not onely to bee iust and righteous but iustice and righteousnesse it selfe euen that righteousnesse which iustifieth the sinner c. And it is saith hee in this righteousnesse that I am iustified and made righteous For inlighten thou mine eyes and I become prudent and of good vnderstanding remember not the sinnes of my youth and then I become iust guide me in the way and then I become holy but if thy bloud doe not sue for me I doe not attaine saluation But blessed and not iust alone is hee to whome sinne is not imputed c. It is sufficient therefore for me and in stead of all righteousnesse Indulgen Dei Idem Serm. 61 to haue him fauourable and mercifull vnto me against whome alone I haue sinned All that whatsoeuer he hath appointed not to bee imputed vnto me is as if it neuer had beene The righteousnesse of God is not to sinne the righteousnesse of man is Gods pardon Hitherto we see how this holy person cannot satisfie himselfe or thinke that he hath
vnthankefull I do not see thee to haue any thing that thou hast prepared and gotten of thy selfe but what is euill And therefore when God crowneth thy merits he crowneth nothing but his owne gifts c. Now if the merites for which the wages are pretended as due be gifts then by a stronger reason the wages giuen to these merites which are gifts must needes be a gift Idem in Serm. 141. de Temp. Psal 16. As God cannot giue any thing againe to vs because he cannot haue receiued any thing from vs neither certainly can we retribute or giue any thing againe to him for his gifts for our goodnesse doth not extend or reach to him Thou hast nothing saith he to giue againe vnto him for thou expectest and lookest to receiue all from him Dauid sought on euerie side and looked diligently about him what he might retribute and giue vnto the Lord and what found he I will take saith he the cup of saluation Thou thoughtst to haue rendred and giuen but behold thou takest more and more and if thou take then thou inwrappest thy selfe in deeper debt how long then wil it be before thou become fit to retribute and to recompence c. In an other place Grace goeth before thy merite for merit is of grace and not grace of merite for if thou hast purchased grace by thy merit Idem de verb. Apost Ser. 15. then thou hast it not freely But it is said Thou shalt saue them for nothing And what is this for nothing That is thou findest nothing in them to saue them and yet thou sauest them Thou forgiuest them freely Thou sauest them freely thou goest before all merits to the end that thy gifts may purchase thine owne merits freely and because thou knowest no matter to saue but much to condemne c. This is the burthen of Saint Augustines song in all his writings Idem in sent 95. No man ascendeth vp into the heauenly Ierusalem that declareth not manifestly that it is not of his owne worke and doing but of the gift of God Otherwise saith he it should be a debt it should be a hire and deserued wages it could not be well called grace Grace is not giuen to merits but merits are giuen by grace shake off and cast away all thy good merites and thou shalt find nothing but my free gifts And therefore verily euen in thy wages nothing but my graces And therefore saith he Idem de verb. Apost Serm. 2. in Psa 51. Ep. 105. Eternal life it selfe which is the certaine wages of good workes is called by the Apostle the grace of God For saith he death is the reward of sinne but the grace of God is eternall life c. And the merites of a good man are the gifts of God whereunto eternall life being giuen what can this bee but grace for grace Barnard de Serm. Sepulch Saint Barnard God hath chosen vs in his Sonne by the spirit which is of God charitie is spred and shed into our hearts But this spirituall birth and generation is not felt or perceiued in the flesh but in the heart and that by them onely that can say with Saint Paul But wee haue the sence and feeling of Christ c. And therefore saith he Idem Serm. 30 in Cantic When we are busied in our hearts about euill and wicked matters they are our owne thoughts but when about good godly matters it is the word of God And therefore God speaketh in vs peace godlinesse and righteousnesse and these things we thinke not of by our selues we heare them in vs but the blasphemies the murthers c. those wee heare not but we vtter c. But it maketh no great matter for vs to know how it commeth to passe that such wickednesse is in vs prouided alwayes that we know it to be there c. Or rather that there is matter of errour and that such as is damnable if we attribute and giue to our selues that which is of God in vs thinking that the visitation of the word that is to say of the eternall word is our owne proper thought Proles Cordis Idem Serm. 67 68. Wherefore the sufficiencie of the heart is of the grace of God and whatsoeuer good thing wee thinke it is the voice of God and not any birth begotten of our owne hearts c. Againe I conceiue and take that which is mine to be mine owne for it is grace that maketh me freely iustified c. Thy merit saith the Lord had no stroke in the matter but it was my good will and pleasure The Church hath bene preuented by a former grace and after it commeth yet an other grace c. Neither hath the Church any neede to take care for merit seeing it hath wherein more certainely to glorie Idem Serm. 13 in Cantic In proposito Dei in the purpose that is to say in the decree and sentence of the Almightie who saith I will doe it for mine owne sake c. And from whence saith he commeth thy glorying rotten and stinking dust that thou art Idem delib arbitr Quid praemii From thy holinesse But it is the holy Ghost that sanctifieth thee thy holinesse is of God and not thine owne c. Againe How saith he may J commend the grace of God may some man say vnto me If God doe all what recompence doest thou looke for I answere He hath giuen me to will let him also giue me the abilitie to performe the worke And where are then our merits saith he Giue eare Not workes saith the Apostle c. For what our will or desire was that came through belieuing grace that it became better and amended that also was the effect of grace c. And we must not saith he a little after seeke or search after merits for mercie alone doth saue Saluation is of the Lord Saluation that is the Lord The way to saluation that is the Lord Tam nostra opera quà m eius praemia sunt Dei munera Both our workes and his rewardes and wages are the giftes of God c. who worketh in vs all our good thoughts good desires and good deedes But where shall bee then according to the old fathers either merit properly so called when the good worke is of God or else the reward seeing the euill commeth of vs And who seeth not that which wee haue obserued heretofore in many other points that the pride of man which puffeth vp it selfe and swelleth as bigge as it can of an ill Grammer construction to haue made in this point a peece of worse Diuinitie louing rather to exact eternall life of God as a hirelings wages then to receiue it at his bountifull and liberall hand for an inheritance after the manner of a Sonne But say they Assurednesse in the mercie of God is humilitie and not pride your selues are the proud persons which dare bee so bold as to
put betweene vnfruitfull and damnable For being once proued vnfruitfull is it not by and by damnable Seeing that euerie tree that bringeth not foorth fruit is good for nothing but to bee cast into the fire Thou therefore O withered and vnfruitfull stocke that thou art worthie of eternall fire what wilt thou aunswere in that daie when an accompt shall bee taken of thee euen in the twinkling of an eye of all that time which thou shalt haue spent What will bee the distresse that will then come vpon thee When sinne shall accuse thee and righteousnesse astonish thee the gulfe of Hell vnder thee the heauenly Iudge in heauie wrath and indignation ouer thee within thee a conscience that boyleth thee and without the world which setteth thee on fire And seeing that the righteous man is scarcely saued the sinner when he is come vpon and taken at vnawares what hole or corner will hee seeke out to shroude himselfe in When it shall bee impossible for him to hide himselfe and intollerable to appeare and stand foorth in sight Whence shall I borrow counsaile and where shal I find saluation and deliuerance Except it bee from the bosome of that Angell of the great Councell Euen from my Iesus who is saluation it selfe And yet also that Judge vnder whose hands I tremble and shake Recouer thy selfe and take better hold O sinner whosoeuer thou art despaire not hope in him whome thou fearest flie vnto him from whome thou didst flie and runne away Say vnto him O Christ for the loue of thy name deale and doe with me according to thy name looke downe vpon me miserable caitife calling vpon thee Bee thou vnto me a Iesus for thy name sake If thou receiue me into the large and spatious bosome of thy mercie there shall not remaine any more straightnesse or anguish through my miserie for me And although I confesse that my conscience hath merited condemnation and that my repentaunce cannot suffice vnto satisfaction yet am I certaine that thy mercie is aboue all whatsoeuer manner of offences c. The age also following might seeme rather to haue amended then impaired the premisses Lombard l. 3. dist 27. at the least if the time be considered in the things then written Lombard propoundeth a question Wherefore the perfection contained in the Lawe should bee commaunded and giuen in charge to man seeing that in this life no man can attaine thereunto And aunswereth Because that no man runneth right if hee know not whether he must runne and how should wee know that Ruper in Ioh. c. 1. l. 2. Hildeb Ep. 43. Rupert in Abac l. 1. c. 1. Idem in Ioh. c. 11. if it were not shewed foorth vnto vs in these commaundements Rupertus saith To shewe thee thy sinne but not to take it away And Hildebert Bishop of Manie To the end it might bee a caueat for the time to come and not a cure for any trespasse alreadie past That is saith he a preparatiue to the receiuing of grace Seeing then the righteousnesse of the Lawe cannot bee found in vs and that we are not to appeare before the eternall God without righteousnesse what other shall wee haue Verily saith Rupertus the righteousnesse of faith which lieth in the promise of the comming of Christ wherein Abraham belieued and it was imputed vnto him for righteousnesse Who saith hee iustifieth vs and teacheth vs that we are iustified by faith and not by the workes of the Lawe And Honorius of Auston It is in Christ that all men before and vnder the Law Hono. in spec Eccles Serâ— de natiuit Dom. Rupert l. 11. c. 13. in Ioh. l. 1. in Leuit. c. 17. in Psal 17. Idem in Ioh. l. 7. c 7. Hyldebert Ep. 3. as also vnder grace haue beene saued And in him that is to say in his bloud in which onely lieth the remission of sinnes For saith Rupertus If Christ had not washed his welbeloued from their sinnes in his bloud neither Peter nor any one of the rest had had any part with him but in his bloud is washed away from vs not onely originall sinne but also all our actuall sinnes in such sort as that his passion and resurrection is the summe of our saluation and the ground worke of our faith Againe We are washed sanctified and iustified in the name of Christ and by the spirit of God And Hildebert applieth it verie confidently vnto himselfe I am not troubled or disquieted within my selfe about the matter of my redemption J haue beene once redeemed by the bloud of Christ I haue no cause to busie my selfe in studying how it may bee brought to passe againe this bloud is my ransome this bloud is my price it should proue and appeare an vnseemely thing that I should goe about to redeeme my selfe with a price Yea me whose price and ransome is incomparable and vnprizeable euen Christ. And this Christ giuen vnto vs Honor. in Psa 5. 6. Idem in Dial. de predest libero arbit Praemium Rupert in Io. l. 2. c. 1. l. 1. c. 1. for a ransome for our sinnes by the meere and free mercie of God For saith Honorius The faithfull O Lord are thy mercie They are saued not by their merits but by thy grace and the kingdome of heauen giuen vnto them according to thy grace and not according to their merits for what can be mans merits or deserts but the reward of euill And for what merit can be expect or looke for recompence at Gods hand And Rupertus The grace of the holy Ghost is the true and onely remission of sinnes Wee haue receiued grace for grace the grace of eternall saluation for the grace of present faith vnto the which faith wee are freely called by the preaching of his word without any precedent merits and iustified by the free remission of sinnes Grace freely giuen is freely bestowed vpon vs by the onely grace of Christ euen to vs all which are reconciled vnto God by him By the same grace alone are we directed vnto the heauenly life which we cannot possibly purchase or attaine vnto by any merits of workes I am not more righteous then any other such like man Idem in Ioh. l. 5. c. 5. saue onely through the free mercie of him who calleth and iustifieth whome he will c. And this grace is receiued of vs by faith yea by faith onely Rupertus Those that are deepely sunke downe into the pit of death in as much as they are runne backward and turned farre aside from the liuing God c. shall yet escape the daunger of eternall death due and deserued either for originall or actuall sinnes yea they shall be brought vnto the fort of saluation in confessing that one little word of faith Againe Idem in Ioh l. 7. c. 7. Idem l. 10 c 19 in Apocalyp In Christ there is neither Circumcision nor vncircumcision faith onely is requisite faith is the chiefe and principall iustification it
as also that wee shall bee able to deriue it from the first and purest ages wherein the sacred fountaine of mans saluation continued and stood in his vnspotted puritie and exquisite bringhtnes not hauing beene as yet troubled with our humaine inuentions not hauing been as yet defiled with the superstitions which the preposterous imitarion of Iudaisme or the vnaduised skill of fashioning themselues after the manner of the Gentiles did together with the time draw in huge and massie heapes vpon them For otherwise certainely if we can neither become acquainted with it by the holie Scriptures nor finde out anie markes or tokens of the same to haue beene vsed in all that space of pure and vncorrupted Antiquitie but rather that not so much as the name thereof is therein specified and that any other seruice was then offered vp to God let vs bee bolde to say that then the misterie and price of our Saluation lyeth not therein seeing that Saluation it self hath not instituted or ordayned the same as also that the Seruice to be performed by the church doth not consist therein seeing the Primitiue church did neuer know it But then may we well see and perceiue that it is some bastardly broode and intire and vniuersall corrupting of Christ his institution and of the first and auncient manner of seruing of God transformed and changed by little little from an abuse of words into an abuse of matter and substance from a Sacrament to a sacrifice and from a sacrifice eucharisticall to a propitiatorie sacrifice and from the commemoration or remembrance of the onely sacrifice of Christ into a pretended reall and dayly killing and offering vp of himselfe as also that this saide Masse which we see now a dayes is nothing else but a collection and patched thing of many ages a composition incorporated by many Popes for the more precisenes whereof there haue not beene admitted thereunto anie other ingredientes from time to time then the abuses which Sathan men and the iniquitie of time haue beene able to bring in eyther of pretended malice or through carelesse negligence or through ignorance into the church In so much as that finallie the holie Supper of our Lord cannot there retaine anie thing to be knowne by neyther hath it anie thing so contrarie opposite or repugnant as the Masse which from this lawfull and legitimate issue as some of the old Writers haue called it is changed into an illegitimare and bastardly thing from a publique into a priuate from the communion of the faithfull in the same Sacramentes into a particular celebration by one priest and to be briefe from a serious meditation of the death of our Lord into a colde and ridiculous representation of the same from a real and effectual participation of that flesh giuen for the life of the world and of that bloode shed for the remission of our sinnes into a dumbe and doltish ceremonie and that to be therewithall such a ceremonie as which assisting aiding vs a thing neuer heard of in any of the former times there is more hope and helpe to be expected I say not then from the holie supper of the Lord administred according to his institution nor then from all the Sacramentes of the Church of Christ but then from the verie sacrifice which the Lord hath once offered vppon the tree of the Crosse for the saluation of mankinde Now therefore for the clearer handling of this matter I will diuide this treatise into foure partes The first shall bee of the originall and proceeding of the Masse according to all the partes thereof and the second of the circumstances whatsoeuer is depending thereupon which is all that which properlie concerneth the historie thereof The third shall declare how it is to be considered and tried according to the nature and quality of a sacrifice and the fourth how in the nature and qualitie of a sacrament being that which commeth neerest to the touching of the doctrine thereof And I beseech all those that loue the truth and are feruentlie touched with an earnest care of their owne saluation that they would open their eyes and bring them to the sight and view of this matter clean and purged from all manner of preiudice of whatsoeuer forestalled opinion as likewise I pray God that he would giue me the grace of comming vnto this work with a true and sincere affection and vnfained defire to see the church of Christe reformed according vnto true antiquitie in these our daies purged from al nouelties which degenerate from the same reformed according vnto that antiquitie I say which hath for his foundation the doctrine of the Sonne of God the practise of his Apostles gouerned by his spirite but purged from that noueltie which can alledge nothing for his maintenance but the dreams of men those such as are alwaies younglings and babes in things concerning God yea rather alwaies brutish as sayeth S. Paul in that which concerneth his seruice The Contentes of the Chapters of the first Booke 1 AFter what manner the Supper of the Lord was first instituted and ordayned and that the Masse hath no ground or foundation eyther in the Scriptures or in the practise of the Apostles 2 That the Masses fathered vpon the Apostles and Disciples of Christ are notorious and meere suppositions 3 In what manner God was serued in the Christian Church in the time of the Apostles and their Disciples 4 What manner of diuine seruice was vsed in the Church vntill the time of S. Gregory or thereabout and namelie what manner of Masse that was which was so called by those that were catechised 5 What manner of diuine seruice there was vsed namelie in that which was called the Masse of the faithfull 6 Answeres vnto certain obiections and what maner of diuine seruice is most conformable vnto that which antiquitie indeed commendeth vnto vs as whether that of the church of Rome as it standeth at this day or that of the reformed Church 7 VVhat change and alteration was admitted in the celebration of the Supper about the time of Gregorie the great which falleth out to be in the sixt age of the Church 8 VVhat manner of growth and proceeding the Masse had from Gregorie the great vntill about the time of Charles the great 9 VVhat manner of proceeding aswell concerning the framing and rearing of the Masse as also about the vse therof was after the time of Charles the great and particularly of the dismembring of the Sacrament by the taking away of the Cup of the Lord from it 10 That the Communion vnder both kindes hath beene practized of all the auncient Churches 11 VVhat manner of effect and working the taking away of the Cuppe of the Lorde had amongst the faithfull and vnder what colour and pretext 12 VVherin are answered the pretēded reasons of the aduersaries both by the holie Scriptures and by the fathers A recapitulation or briefe rehearsall of the matters
bodie from the temporall deliuerance to the spirituall from the seruitude of Egypt to the thraâ—dome and slauerie of sinne and to be short from the eating of this lambe which they had solemnized with him vnto that very and true lambe shadowed and pointed out so many ages before this paschall lambe whose bodie was likewise vpon this day giuen for them to the death Ioh. 6.50.15 and whose blood within a few houres after was shed for the remission of their sinnes Your fathers said he in S. Iohn haue eaten Manna in the wildernes and are dead But will you see the true bread of heauen the breade of life the quickning bread that am I my selfe which am truely come downe from heauen and this bread it is my flesh which I will giue for the life of the world who so shall eate thereof shall neuer die but liue for euer c. As if he should say as followeth Your fathers haue eaten the lambe and we againe haue eaten the same here at this present time but the true and very lambe in deed it is my selfe euen the same of whom Esay hath said vnto you He is led to the slaughter for the transgression of the people Esay 53 his soule is offred vp for a sacrifice for sinne Of whom not long since Iohn Baptist said vnto you behold the lambe of God which taketh away the sinnes of the world and of whom I my selfe say vnto you at this present That I go to be deliuered vp to death for you that you shall haue from henceforth my flesh to eat and my bloud to drinke for the remission of your sinnes and for the nourishing of your soules vp vnto eternall life your soules I say that are barren and void of all righteousnes in themselues and therefore also voide of true life but yet such as shall find life in me in my obedience and in my iustice and righteousnes all which are made yours by the sacrifice which now I am about to offer vp of mine owne accord and free will vnto you they shal be become the foode and foison of eternall life if you acknowledge and confesse your sinne your nakednes your vnprofitablenesse and great miserie that is to say if you truely hunger after my grace if you finde and perceiue your selues changed and altred of righteousnes And to the end that the remembrance of this great benefite may be alwaies fresh and new in your memorie thinke vpon remember it I pray you in such sort maner as you would think vpon your meate and drinke without which your bodies cannot stand and much lesse your soules without the benefite of my death and of the life and spirituall nourishment of the same which is secret and hid Do this whensoeuer you shal do it in remembrance of me in remembrance of my torne rent and broken bodie and of my blood shed for you and that such a remembrance as shall notwithstanding exhibite and communicate them vnto you for the assuring of you of the pardon and remission of your sinnes consequently of the saluation of your soules For alwaies and as oft as you shall eate of this bread and drinke of this cup you shall expresse the death of the Lord that is to say you shall receiue the new couenant of grace the seale of your life in him vntill that hee come But this shall be expounded more largely in his place and in the meane time consider and beholde our Lorde and Sauiour doeth take occasion by the Sacrament of the Paschall lambe to institute and ordaine the Sacrament of the holy Supper passing as Saint Ierome saith from the olde to the new wherein as also in this wee haue likewise to consider both a Sacrament and a Sacrifice A Sacrament in that God there presenteth vnto vs bread and wine visible signes and yet notwithstanding exhibiters of an inuisible grace of the participation which the faithfull haue in his bodie and in his blood being members of this head branches of this vine flesh of his flesh and bone of his bones c. A sacrifice in like manner for that in the holy Supper we giue thankes to God for this great deliuerance which we receiue from the seruitude and punishment of sinne in the death of his welbeloued and hereupon it commeth that we call it Eucharisticall and that it hath the name Eucharist giuen vnto it and which neuerthelesse retaineth in some sort somewhat of the nature of a propitiatorie sacrifice in as much as therein wee carefully obserue and keepe the remembrance of this onely sacrifice which is the onely true propitiatorie which the Sonne sent from the father hath once offered vp for all vpon the tree of the crosse for vs differing herein from the Paschall lambe that the institution of the Lambe was a Sacrament of the deliuerance to come whereas the holy Supper is the Sacrament of grace alreadie wrought and purchased and herein againe for that the Passe-ouer held of the propitiatorie sacrifices in that it represented and set before their eyes that which ought to be accomplished in the bloud of Christ whereas the holy Supper holdeth somwhat of them for that it setteth before our eyes this propitiation made and perfected And thus much be spoken briefly deferring the rest till we come to speake of the Sacrifice pretended to be in the Masse What we haue hitherto obserued What was the forme of the holy Supper instituted by our Lord. 1. Cor. 11. The institution of the holy Supper Math. 26. Marke 24. Luk. 22. Paulus Fagius Deut. 8. Deutr. 16.3 is nothing else but that forme of the holy Supper wherein it was first instituted by our Lord as we haue it set downe in three of the Euangelistes and in S. Paule to the Corinthians the first Epistle and the 11. Chapter The summe whereof is as followeth that our Lord after Supper tooke breade and blessed it They vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was done after the manner and laudable custome of the Iewes whose ordinarie manner of blessing in this place is yet to bee read Blessed be thou O our Lord God king of eternitie which hast sanctified vs by thy commandements and hast ordained that we should eate vnleauened bread c. Afterward he brake it gaue it to his disciples and said Take eate this is my bodie do this in remembrance of me Whereas the Iewes were accustomed to say these wordes This is the bread of miserie for so is the vnleauened bread called which our fathers did eate in Egypt Hee that is hungrie let him come and eate and he that hath neede let him come and celebrate the Passeouer Our Lord in this place making the bread of miserie the sacrament of the bread of life that so who so eateth thereoâ— worthily shal neuer hunger Afterwards it is said that he tooke the cup and gaue thankes the Euangelistes vsing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence and signification
that the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was vsed and gaue it to them from hand to hand saying Drinke ye all This cuppe which the Iewes call Chos halel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing the cup of prayse or thankesgiuing which they did blesse in these words Blessed be thou O Lord our God King of eternitie c. which hast created and made the fruit of the vine c. And in distributing it they did sing one of the Psalmes of Dauid which beginneth Halle-lu-iah Praise ye the Lord. But to the end that from thenceforth it might continue the Sacrament of the new Testament our Lord addeth thereunto these wordes For this is my blood the blood of the new Testament which is shed for many for the remission of sinnes And according to the Apostle to the end that it might be henceforth a perpetuall institution and ordinance in the Church of Christ And euermore and as oft as you shall eate of this bread and drinke of this cuppe you shall declare and shew forth the Lords death vntill his comming In the end it is said that our Lord and his Apostles did sing a Psalme and afterward went vp into the mountaine of Oliues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster vppon S. Marke Paulus Fagius vpon Deut. c. 8. Scaliger de Emendat temp lib. 6. Cassander in his Liturgies The Psalme I say which was wont to bee sung of the Iewes in the closing and shutting vp of this solemne feast of vnleauened bread after Supper and is recorded in their bookes of rytes to be the 114. Psalme when Israel came out of Egypt But Burgensis is of opinion that it was a Psalme composed of many Psalmes that is to say of all the Psalmes from the 113. vnto the 119. which thing is more at large to bee seene in Munster Fagius others but yet better in the Lord of Escalles his booke of the reformation of time for it goeth farre beyond all the rest in the clearing of this matter And now we haue to consider what it is that the Masse hath common and what it hath like with this holy Supper at this day this holy Supper I say wherein wee see that our Lord the Lord of the Sabbath the Lord of all the ceremonies the Lord of the law it selfe did not disdaine exactly to obserue all the circumstances of the celebrating of the same as they are ordained in the law as namely the day the houre and the manner and forme there prescribed referring the same to his true and proper vse onely and to the onely end it respected which was himselfe pointed out prefigured in the same Whereas they of the Church of Rome men sinners as all the kind of man is haue not beene ashamed to dispense with the institution of this holy Sacrament and to cut and clip it change and alter it after all after their owne best liking fashion Our Lord distributed the bread and the cup vnto his Apostles the maister of the houshold vnto his children where is there any one step or marke of this communion of this communicating in the Masse It is his will and pleasure that this holy Sacrament should be a remembrance of his death and passion vntill he come that we should comfort and strengthen our selues in this faith combine and knit our selues in mutuall loue and charity waiting for the participation of his glory that so wee might make vp perfect his body in the heauens Where is this remembrance in the Masse where euerie thing is vttered in an vnknowne language where all is done by signes whisperings mumbled vp not vnderstood the expositions whereupon are so ridiculous fantastical ful of controuersies amongst their Doctors And furthermore who euer hauing seene the celebration of the holy Supper in the first ages could once dreame of finding the same in the Masse Or who is he who giuing good and attentiue eare vnto the true institution of the Lordes Supper read as it is set downe by the Euangelists that can proue himselfe so quicke sighted as soundly from the same to gather the doctrine of the Masse But say they th'Apostles haue not set downe euerie thing there are many more ceremonies belonging thereunto Of the place Other things when I come c. 1. Cor. 11. for S. Paule himselfe saith Caetera cum venero disponam other thinges I will set in order when I come But doe they not make any conscience to comprise vnder one Et caetera the doctrine either of the sacrifice or of transubstantiation the whole force and marrow of their Masse Is it credible that S. Paul would vse such delaies in things so important and so necessary as wherein according to their owne saying resteth their saluation as without which the same cannot stand Neyther are they yet ashamed to set before vs the foundation of the Masse so huge and massie a building vpon a meere gesse supposall that hath no ground or foundation at all to rest it selfe vpon Ambros in 1. Cor. c. 11. Nay then let vs heare what the fathers say S. Ambrose He teacheth vs that we must first handle for order sake the head principall thinges concerning our saluation as wherein one cannot erre without committing of some grieuous offence Caetera but as concerning other thinges which are for the edification of the Church he passeth them ouer till his comming Chrisostome vpon this place S. Chrisost vpon the 1. Cor. c. 11. hom 28. Theod. vpon the 1. Cor. c. 11. Oecum in 1. Cor. c. 11. Gloss ordin vpon the 1. Cor. c. 11. Thomas 3. parte sum q. 64 art 2. in 1. ad Cor. where he speaketh saith he of the same thing or of some other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not verie vrgent or necessarie thereby to make them carefull to reforme their faults when they shall thinke of his comming Theodoret He could not set in order all things but hauing written of the most necessarie he reserueth the lesse necessarie till he come in person Oecumenius Either hee speaketh of the same thing as if the holy supper of our Lord had neede amongst the Corinthians to bee reformed in other pointes or else hee speaketh of some other thing which hath neede of his owne presence The ordinarie Glosse Of the same but by your selues you cannot wade any further therein Saint Thomas He speaketh vpon some slight and familiar traditions he speaketh of thinges containing no matter of waight that is to say indifferent thinges And in another place But as concerning thinges which are necessarie in the Sacrament Christ himselfe hath appointed them In like manner Caietanus Caetera inquit praenarrata that is to say the things before spoken of as that one came drunken an other hungrie that there were contentions amongst them these are the other thinges which he promiseth to redresse at his comming If then these other thinges whereof Saint Paule would speake bee not the
neither Canon nor beginning nor any note or marke of any part of this Office and seruice which now they vse more then the bare words of the institution which are repeated in the same Howsoeuer that Hugo de S. Victor Hugo de Sacram altaris Gabr. Biel. lectione 36 Innoc. 3. de celeb missae c. cū Marth et ib. glossae be not ashamed to say that the Canon of the Masse is of like authoritie with the Gospell and that Gabriell Biell haue much enhaunced the same saying That that onely worde Enim which they haue added to the wordes of our Sauiour Christ cannot be left out in that place by the Priest without committing of mortall sinne CHAP. II. That the Masses fathered vpon the Apostles and Disciples of Christ are notorious and meere suppositions WHat shall become then will you say of the Masses or Lithurgies which are so confidently builded founded vpon S. Peter S. Iames S. Mathew S. Andrew S. Marke S. Denis Areopagite S. Clement c. all Apostles Euangelistes or disciples I answere that we will in this Chapter take away whatsoeuer scruple of doubtfulnes or cloude of darknes that may arise to the troubling of any mans minde about the same Onely let the readers beare about them such care and diligent watch and attention as they would do in the receiuing of some paiment least they should be deceiued with false money or as they would vse in some suit for the auoiding of counterfeit writing or false euidence yea rather a great deale more because the sonne is much greater the inheritance of a far higher nature as containing in it our title and interest vnto eternall life Assuredly if these Masses rise from such authors as are the Apostles and Euangelists there is cause for vs to yeeld stoope for they were gouerned by the holy Ghost and the holy Ghost is alwaies like himselfe and so by consequent it must follow that wee giue vnto them the honour which wee vse to giue vnto their Epistles and Gospels But if on the contrarie it will be proued very clearely that they cannot be of the Apostles or Euangelistes then let vs confesse that that which they teach is worthily to be suspected of vs to be the meere seed tares of the enuious man which bestirred himselfe in the night yea and that in most abhominable manner For as there is none so hardie as to falsifie and counterfeit the coine of the Prince but such as in whom the spirit of lying and rebellion raigneth so there cannot any be found so bold and impudent as to counterfeit the spirit of Christ the style hand of his Apostles saue such as in whom the spirit of Sathan beareth rule and sway But I speake not this vpon any conceit of these pretended Masses which can nothing preuaile against vs seeing that our aduersaries themselues dare not auouch them for authentike seeing also that there is neuer a Priest of them all amongst the Latine Churches which can perswade himself to haue made a good consecration by following of their rules seeing also that we can fortifie and strengthen our owne cause diuers sorts of waies by them seeing the confession therein is not made vnto any but vnto God alone seeing the Communion is therein administred vnto all the people and vnder both kindes and for that also that the Canon thereof is farre differing from that of the Latine and finally for that they are said in a language that is commonly vnderstood of all and for many other reasons which shall be handled in their place And that the rather in good sooth for that it is our dutie for that testimonie sake which we do owe vnto the truth to make our selues parties against them and that the more by reason of the horrible hugenes of deceiuing lies so impudently broached in the matters concerning our saluation Then let vs enter into the listes The lithurgie of S. Iames. and trie the strength of that which they pretend make shew of to haue beene done by S. Iames. S. Iames the iust say they the brother of our Lord did first set downe the Masse in writing he hath offred sacrifice after the manner of the Iewes as also after the manner of the Christians and to him alone before all or any one of the rest of the Apostles it was permitted by the Iewes because of his tribe holines of life to go into the most holy place Iudge what apparance of truth is in these assertions when as S. Iames who had seene and learned yea did teach that the onely sacrifice of our Lord Sauior Christ did put an end to all the sacrifices of the law should not yet giue ouer but continue to offer sacrifices according to the Iewish fashion and manner that the Iewes who did abhorre and detest nothing so much as the Apostles persecuting S. Iames vnto the death and Ananias still holding the place of the high Priest wold euer permit suffer him to do any such thing that as they add with the garments of the high priests but principally in cōsideration of his stock and lineage a thing making him to be so much the more suspected of the Romaines who had the gouernment ouer Iudea But still they continue their claime and say Concil Constant 2. in Trul. Canon 32. that it was alleadged in the second Councell of Constantinople against thē who did not mingle water in the Sacrament of the holy Supper Let vs adde then that this was neere vpon seuen hundred years after that Christ was ascended that of all that time it had neuer a tongue to speake Whereas of a truth if it had beene true and known so to be from of old it wold not haue beene forgotten of the former councels seeing the power and authority thereof comming from so great an Apostle would haue beene able to haue put downe and made nothing worth all the controuersies though neuer so great that were moued and raised in the same In the Councels of Ephesus the first and the second where the controuersie was handled against Eutiches and Nestorius and where the Fathers produced no proofe of antiquitie besides a certaine place out of Eusebius and Origene in which the holy virgin is called the mother of God Iudge you and thinke what aduantage they had got against Nestorius if they had had forth comming this Lithurgie wherein fiue or sixe seuerall times she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the virgine that did beare and bring forth God namely all that which may growe from the saying and testimonie of an Apostle yea all that which the testimonie of the spirite of God is able to afforde to the establishing of the truth of a doctrine of such importance and weight as also to the authorizing of the first and principall Canon of those Councelles And yet notwithstanding some holde that Proclus Archbishop of Constantinople was present at the first and disputed against
that heade But O intollerable blasphemie He offered incense vnto God He offered it vpon the same tearmes as it seemeth to him that hee offered his owne sonne as with the same faith and with the same hope Receiue saieth he at the handes of vs sinners this offring of incense for a sauour of a sweet smel for the remission of our sinnes and the sins of all thy people c. and this he repeateth againe afterward without changing anie thing therein when hee blesseth and presenteth the Sacramentes How will this agree with the doctrine of the Apostles which is that there is no remission of sinnes without blood that our onelie propitiation is in the onelie blood of Christ Genebr in Miss S. Dionis c. yea and how will it agree with that of our Lithurgists who hold that the offring of incense is an oblation of thankesgiuing not of propitiation expiation or satisfaction and that altogether concurring and answerable to the old law from whence they would deriue and borrow their ceremonies forbidding to powre anie oyle or put anie incense vpon the oblations which were for sinne Leuit. 5.11 And this we see to bee directlie contrarie to that which they will make Saint Iames say a Sacrificer notwithstanding say they both of the one other Testament Furthermore there are manie things contained therin which might be verie wel obserued and noted for the conuincing of the same of error falshood as the Gloria patri and the Gloria in excelsis both which as we shall see did enter a long time after into the Lithurgies as also prayers for the dead prayer vnto the holie virgin c. which are yet of later time then the other witnes hereof is likewise Epiphanius who cōdemned praying vnto the holie virgin fiue hundred yeares after who would not haue opposed himselfe as a contrary party to an Apostle of Iesus Christ And without doubt this Lithurgie hath beene presented vnto the world vnder this name for no other end but that it might giue credite and applause vnto all these errors But all these particulars shall bee spoken of euerie one in more fit and conueniente places One thing wee will not omit which runneth as a long thread throughout the whole length of the webbe of this Masse or Lithurgie which is that there is an infinit sort of sentences and whole clauses out of S. Paul his Epistles wouen in here and there notwithstanding that they were not written by S. Paule till after S. Iames his death All that which we haue saide of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Marke his Masse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Prayer for the Monkes and Monasteries of the offring of incense for the remission of sinnes c. let stande as saide that so wee may not bee driuen to vnnecessarie repetitions and spoken concerning and about the Masse of S. Marke also And yet ouer and besides them it hath his particular notes and brands of false and feyned counterfettednes as namelie a prayer for the Pope where was the Pope then in conscience tell me I pray you or where was he knowne then For the Subdeacons Readers Chanters c. whereas wee are of the minde that the Primitue Church knew not anie degrees of Officers vnder Deacons And a third prayer for the Cittie of Alexandria that God would keepe and preserue it in the vertuous life of the Martyr S. Marke c. S. Mathew his Masse who can excuse these contradictions these fooleries And Againe in S. Mathew his Masse besides whatsoeuer hath beene discouered before you may see the blessing of the boxe the Chalice and the spoone for the taking vp of wine A prayer for the Popes Patriarkes and Archbishops though they were not ordayned and extant for many ages after Mention of the Councell of Nice whose Creed is likewise sung therein Of the Councels of Constantinople Ephesus c. Of Saints as that Chrysostome Basill Gregorie the great c. Of all Christian kinges whereas there was not one when S. Mathew liued who now is he that is able to protest for these Masses that they are the Apostles if he consider either the matter or the forme thereof But yet if anie man wil replie and say that for the substance thereof or in grosse these things are true notwithstanding that from time to time there haue beene some small and particular circumstances cast in and mingled amongst expecting that wee should proue the contrarie as we will yet at the least what man is there that shall dare to be so bold as to take vpon him to distinguish of that which was the Apostles from that which was added by others betwixt that which was from God and that which was from men that which is authentike and originall from that which is positiue and of it selfe c. Of the Masse attributed to S. Andrew Concerning that which they pretend of S. Andrew we haue it not but they alledge about the same one Abdias a Bb. of Babilon made and appointed thereunto by the Apostles who reporteth of himselfe that he did see our Lord in his humane bodie c. This witnes themselues being Iudges may easilie bee controld and conuicted of falshood He hath seene saieth he our Lord and he alledgeth Hegesippus the Historian who liued a hundred and sixtie years after vpon which proposition S. Augustine against Faustus lib. 11. 22. cap. 80. Against Adim ch 17. Of faith against Manich ch 38. Cont. aduer leg lib. 1. ch 20. Distich 21. Sancta Romana wee may easilie inferre the conclusion But which is more S. Augustine teacheth vs in many places that this is for the most part the same booke which the Manichies chaunged for the true historie of the Apostles when wee reade therein the Historie of S. Thomas cursing a man who by and by afterward was torn in peeces of a lion Of Maximilla refusing to lye with Eger her husband putting in her roome her maide seruant Eucleia c. cited by S. Augustine in the same words and gathered out of the forenamed hereticall bookes which he condemned and Pope Gelasius was of the same opinion Adde to the former the miracles which he attributeth to the Apostles howbeit vnworthy of them in respect of their worthines and dignitie as namelie the repairing and mending of broken fingerstals the turning of trees and stones into golde a thousand such follies A temple builded at Ephesus to S. Iohn in his life time c. whereas for more then two hundred yeares after Origen was much troubled how he might answere Celsus asking of him what might be the cause that Christians had not eyther temples or altars c. There is yet remaining as not spoken of the Masse Of the Masse attributed to S. Peter which they call S. Peters and which they hold to be the same with S. Marke his Disciple framed and contriued somewhat neer vnto that sayeth Turrian
he exercised his Apostleshippe we haue so negligentlie looked to the keeping of this Masse as that wee had it not till after the yeare 900. or thereabout when Michaell the Emperour of Constantinople sent it vnto Lewes the son of Charles the bald where we must not forget that so great ignorance raigned when it was brought vnto vs so able were wee to giue a sound and vpright iudgement vpon it as that to the end wee might be able to celebrate and keepe the same yearlie vpon S. Denis his day in the Abbay of S. Denis neare Paris as it was then appointed it must needes bee written in Latine in which language it is read as yet vnto this day Let vs come to Clement They shew vs his Lithurgie I dare take them vpon their oath Of the Masse attributed to Clement to speake in what estimation they haue it concerning the goodnes and sufficiencie thereof and whether that they would think themselues to haue made a right consecration and according to the lawes of their Canons if they should bee ruled by the same and yet notwithstanding Euseb lib. 3. cap. 16. S. Hieron de eccl Scriptor they are not ashamed to make it a buckler of theirs Eusebius and S. Ierome allowe not anie worke of this Clements from whome euerie day doth giue vs a newe spring of volumes saue onelie one Epistle written to the Corinthians and yet that same is lost and perished although they let not to confesse that there are manie bookes that walke abroade vnder his name but such as are verie much swaruing from the doctrine of the Apostles those especially which are intituled his reuiewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ruffinus alledged by S. S. Hieron in Apol. aduers Ruff. Dist 15. sancta Romana Epiph. haeres 27. Sixt. l. 2. Bibl. Ierome doth affirm that they contain the heresie of the Eunomians in such euident and manifest manner as that it might seeme to haue beene Eunomius himselfe speaking in them Gelasius the Pope giueth the same censure vppon the booke called Itinerarium Petri or S. Peter his voiage And Epiphanius addeth that the Ebionites did make vse of the same for the prouing of their heresies And the Inquisition saith Sixtus Senensis hath likewise disalowed of and condemned them As for his Epistles vnto S. Iames the Bb. of Ierusalem it is apparantlie cleare that he was dead 30. years before that S. Clement could be Bb. of Rome and yet notwithstanding hee taketh vpon him this facultie But how can it be maintained being before the death of S. Peter And yet after all this who is there that will stand forth and warrant vs that there is no falshoode in the bookes of Constitutions newlie brought ouer from Candie by a certaine Venetian called Capellus in which we may reade this pretended Lithurgie of S. Clements seeing that the Councell of Constantinople held in Trullo doth complaine that these Constitutions of Clement haue beene falsified seeing also that the Cardinall Bessarion not knowing possibly how to approue the words of consecration vsed therin doth vtterlie reiect the authority therof as Apocrypha openlie suspected of being counterfeite and fained Now therfore what haue they merited or what seruice haue these bookes of Clementes done vnto the Church since that time hauing beene condemned by the Primitiue Church that they should now find allowance and approbation in our Church Shall books containing the seede of controuersies bee admitted as deciders of controuersies what shoulde let vs to condemne euerie particular of the doctrines which they containe seeing they were euerie where and vniuersallie then condemned in the Church But let vs see some notes of vntruth in them such as are in others and withall such particular ones as are proper vnto them alone Behold prayer for Confessors not receiued as saith Bellarmine for the space of 700. yeares after in the Church of Rome and so they woulde proue that from that time there was a Pope That the remainder of the Euchariste should be cast into the Sextens chamber or roomes called Pastophoria which in olde time were certain galleries in the Temples of the Painims appointed for lodgings for such as resorted thether for to offer sacrifice and how short came poore Christians as then of hauing anie such Temples or buildinges Let vs make an end of that which remaineth concerning this matter Decretall Epistles all after the same manner what shall we say then of those goodlie Epistles written by the first Bbs. of Rome wherein so oftentimes mention is made of the Masse shall they also swing in the same ballance and obtaine as vile an end This would it may bee but anger and vexe them too much But who can indure that it should bee thought that such Epistles should bee attributed vnto so great Clearkes and personages and that in those ages wherein the Latine tongue most flourished being more full of incongruities and barbarismes then euer were found amongst the verie Gothes as for example Episcopi sunt obediendi sunt vener andi non sunt detrahendi and in that written to Euaristus non sunt respuendi non insidiandi againe in an other to Telesephorus Also ab iis omnes se fideles cauere debent and such like who euer spake such Latine or else who cannot say if they did speak so that of all the Latine the B bs of Rome the head citie of the whole world were the most barbarous and the least Latinistes But is it in these pretended Epistles that we find these goodlie Decrees Of Clement the first Let not the Laitie enter into the Presbiterie whilest Masse is in saying when as at this time not 300. yeares after there were not anie eyther Temples or Presbiteries witnesses herein are Origene and Arnobius And as wee shall see the name of the Masse was as little amongst the Latines and lesse amongst the Greekes Of Alexander the first Let not a Priest say anie moe then one Masse a day De Consecr D. 1. Can. Sufficit Can Nocte Sancta c. And of Telesephorus That hee may say it thrice vpon Christes day and that because the people flocke and run together by thousands vnto Christianitie and that euerie one is desirous to communicate vppon that daye yea hee had an expresse commaundement And thus they euerie where deceiue with the name of Masse in stead of Communion or Eucharist And yet of all this while haue they not got so much as one Masse neither of the Apostles nor of their Disciples neither yet of the first Bbs. of Rome by turning ouer and pressing all the recordes of one hundred yeares space after the death of Christe And although we should allow for good and currant whatsoeuer they alledge how far off notwithstanding should we finde them from that great Masse of these our times and how farre to seeke for their priuate Masses But they replye who is able to proue any thing to you seeing you deny so manie Testimonies
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
manner of seruice That the seruice of Christians was deriued from thence excepted one that after they had with all honourable reuerence and tender compassion buried the olde Synagogue they prayed vpon the Lords day that is to say vpon the first daye of the weeke in remembrance of the resurrection in stead of the Sabath and brought in the reading of the Euangelists the Epistles of the Apostles with that of the law the Prophets out of which the Bb. or Pastor did expound somewhat vnto them then after these lectures the holie supper was celebrated amongst the faithfull by the reciting of the institution of the same and the distributing of the bread and cup vnto the people the which for the most part were taken from their owne offrings for the vse of the holy Sacraments which done there followed certain Psalmes of thanksgiuing for the spiritual good things receiued of God at this holie table after which the assembly brake vp and all this was done and said euen till all was ended in great simplicity and singlenes and in a lauguage vnderstood and in such garmentes as all the people did weare as it shall bee certainelie proued hereafter from point to point Of the Confession of sins the first profession that euery Christiā must make Matth 3. Mar. 1 we haue some prints marks in S. Iohn Baptist for such as came vnto him cōfessed their sins were baptized for without the knowledge of sin no man can come to the acknowledgement of grace Acts 13. the shutting vp of Paul his sermō to the Iewes in the Synagogue at Antioch standeth vpon these words Be it known vnto you that by Iesus Christ remission of sins is preached vnto you c. wherby likewise we see that they which were cōuerted by the preaching of the Apostles were touched with compunction of heart confessed their sins hence cōmeth that which Lyranus telleth vs vpō those words in Leuiticus And the high Priest laying both his handes vppon the Goate Leuit. 16. shall confesse the iniquities of the children of Israell c. Not sayeth hee declaring all their particular sinnes for that were impossible but in generall as wee doe in the confession vsuallie made in the beginning of the Masse And yet notwithstanding now a dayes the Priest hath neuer a word that waye saue onelie for himselfe whereas the Pastor holding the place of the high Priest that is which is the mouth of the people in the Church ought to confesse vnto God the iniquities of that people in setting before them for the remission thereof the benefite of the Sacrifice of his onelie begotten sonne Iesus Christ our Lord which should make vs belieue together with other signes and marks which we shall see hereafter that this parte of seruice was of good praise and commendation as for reading it was ordinarie as we haue seene in the Synagogues whereinto the Apostles came for to instruct and teach the Iewes Acts 20. and for the publike assemblies wee haue a manifest example thereof in the Actes where S. Paule the Disciples being come together for to breake bread that is to celebrate the Lordes Supper handleth the word of God amongst them and continueth his speech vnto midnight that is he did not only reade vnto them but expounded it vnto them also and drew out from thence doctrines for their vse after the manner vsed in preaching and likewise hee ordinarilie calleth his office and function the Ministerie or administration of the word And as for prayers to be made for the aduancement of the glorie of God for the necessitie of the Church and state politique the heads and members of the same and for our owne saluation we haue both precept and prescript forme deliuered vs by our Lord Mat. 6. c. Mat. 6. 1. Tim 2. the admonition of S. Paul to make intercessions prayers supplications c. for all men for kinges for men set in authoritie c. and the example of the Apostles perseuering in prayer and in the breaking of bread c. and S. Augustine doth by name expound that place of S. Paule of solemne prayers of the Lordes Supper and as for the administration thereof we haue the forme set downe in the 1. to the Corinthians 10. 1. Cor. 10. 11. and 11. vnder the signes of bread wine which were wont to be brought to the common feastes of Christians they were blessed according to the institution of the Lord as it is there set downe for the communicating of his bodie and blood and in remembrance of his death which he suffered for our sinnes And this whole action was intermingled with Psalmes and spirituall giuinges of thankes taken and deriued from the example of our Lord who after the holie Supper sung a Psalme with his Apostles according to the exhortation likewise of S. Paule speaking thus vnto vs Be yee filled with the spirit speaking amongst your selues in Psalms and Hymnes and spiritual songs c. Ephes 5.18.19 Colos 3. giuing thankes alwaies for all thinges in the name of our Lord Iesus vnto our God and Father vpon a solemne or festiuall day it is cleare and euident by these wordes in the Actes Acts 20. And the first day of the weeke the Disciples being assembled c. that is to say vpon the Lordes day confirmed likewise 1. Cor. 11. where these assemblies may seeme to bee appointed properlie for the holie Supper of our Lord. 1. Cor. 11. To bee briefe that all was done in a knowne tongue 1. Cor. 14. we need no other witnes then S. Paule I esteem more sayeth hee of fiue wordes in the Church spoken to my vnderstanding then often thousand in an vnknowne tongue c. And againe this verilie was the scope and drift of the Spirit of God in the gift of tongues Now concerning all that hath gone before especiallie that of the more often celebrating of the holie Supper by the faithfull exercising themselues therein during the continuance of the first loue and zeale then they did afterward it is confirmed by all them that haue written anie thing of sacred functions but wee will insist vpon and presse them onelie who are of most authoritie and best allowance For Confession Lyranus hath told vs that they had a generall confession of the sinnes of the people in the beginning of their seruice imitating therein the manner of the Iewes in their prayers and sacrifices And to him let vs ioyne S. Ciprian as next The holy Hierarchie saieth hee that is the Minister of the Church whome the holie Ghost toucheth with compunction Ciprianus siue quis alius de card operib Christi let him watch thereto let him dwell therein and keepe holie the same c. and let him pray boldlie and confidentlie for his own ignorances and those of the peoples by making a confession from a wounded hearte c. Of Psalmes and reading of lessons out of
catechised NOw in the time of Constantine his rule and gouernment in the Empire A notable alteration vnder Constantine afterward we see and behold the estate of the Christian Church to change from persecution to peace from seruitude and slauerie to principality rule and dominion by remouing out of the deserts to dwell in Citties and from keeping in caues and holes to sit in faire and stately palaces Here we see it imbraced of the multitude entertained of Emperors and those the most famous and worthiest of all the rest namely the Emperours of Rome and receiued of whole nations and those such as bare away the pricke and price from the whole world for pride and riotousnes Let vs not find it strange if in this great change we see it altogether changed euen at one blow if the Church embracing the world into her lappe become sweld and puffed vp with the same in a moment if the worlde enter into the Church with the worlde being brought thereinto by the entrance it obtained I meane the vanities superfluities affections and imperfections together with all the rest of the infections of the world The Church had beene nourished in mountaines and deserts she came forth of such places clothed with Camels haire in all so brietie simplicitie and innocencie The Bishops for the most part bringing her forth into the world were ashamed to shew her in such sort vnto the Gentils to them which newly came or else were willing to come out of Paganisme These good Emperours likewise desirous to haue her receiued of these people becomming more curious in setting out of the vtter partes then of the inner of the shew and appearance then of the truth and of the ceremonie then of the substance did not make conscience or spare to decke her vp after the manner of Paganisme to prepare her the glorious ornaments vsed amongst the Gentiles and to accommodate and fit thereunto as farre as they thought possiblie they might without preiudicing of their holy faith the seruice and ceremonies of the Christians to those vsed amongst the Pagans And this their course and manner of proceeding was called amongst them zeale and prudencie which Tertullian a precise and seuere obseruer and challenger of the first puritie had called sacriledge Wherein againe they thought it meet to keep such a tempering because that hauing at the same time to care for the satisfying of them of the circumcision euen the Iewes which embraced Christianitie furthered and helped forward thereto for the most part vpon a conceited opinion that they had dreamed of of the greatnes of the Messias they thought they might thereby be able to shew them the accomplishment of their expected hope in the outward gorgeousnes of the Christian Church and where they thought they ought to beautifie her simplicitie and nakednesse there they borrowed willingly all they could either of wordes or ceremonies from the Iewes Seeing then the whole outward seruice both of the Iewes and Gentiles did consist principally in sacrifices those of the Gentiles hauing no certaine scope or marke to ayme at and those of the Iewes looking all forward vnto Iesus Christ vpon and in whom they were all founded and finished it seemed hard and harsh vnto them and like to giue much offence if they should wholly abolish all sacrifices because these proselites newly conuerted to Christianitie did not belieue that religion could stande without sacrifices not conceiuing the truth how that all sacrifices are nothing further then they are applied vnto the onely true sacrifice of the Son of God fulfilled vpon the crosse Least therefore they might exasperate and prouoke either the one or the other the Christians applyed themselues to heare and speake both of altars and sacrifices And because that the Apostles had taken paine to beate it into their heads and harts that all sacrifices tooke their end in Christ they tooke pleasure in calling their seruices offeringes and oblations sacrifices the table of the Lord his Altar the remembrance of his death in his holy supper the sacrifice of the Altar a holy host the Bishops and Pastors Sacrificers and the Deacons Leuites c. These kindes of speeches being easily to bee vnderstoode of euerie one amongst them and such as at that time were not hurtfull howsoeuer in the ages following falling out to bee fuller of ignoraunce and further swaruing from the clearenes of the light they became causes of great abuses because they would aduenture further go from the figure and signe to the thing from the spirit to the letter from an improper manner of speech into an errour of doctrine The Gentiles likewise had a multitude of Gods vnto euery one of which they had builded churches raysed altars and made sacrifices Now to restraine such a people at once to the seruice of one onely God and that God altogether a spirit to a seruice altogether spirituall being a carnall people a people brutishly enamoured with their pompous manner and ceremonies with their images of wood and stone the wisedome of man found to be scandalous full of offence and without the bounds of discretion and therefore would haue regard of the saide Gentiles in such sort as that they might build them vp and not pull them downe and feede them first with milke as they called it and afterwarde with strong meate for so this place was then abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas then the first ages had sharpely and couragiously contested that to haue many Gods was not to haue any at all It was found pleasing and plausible to turne their Gods into Saintes and their Goddesses into she saintes and to place our Apostles and Martyrs in their roomes to dedicate vnto them their temples and Altars to allow them sacrificing priestes and high priestes to ordaine feastes and seruices in honour of them But this matter is handled hereafter more at large Where before that we come thereto let vs consider seeing the spirite of man is blinde in the thinges belonging to God how that these good men vnder a shadowe of drawing Iewes and Gentiles vnto Christ in course of time did faire and softly bring into the Church both Iudaisme and Paganisme I meane their ceremonies and outwarde pompes superstitions and vanities yea and that is worse many of their presumptions and preiudicate opinions in the matter of doctrine and how also it followed thereupon that the people did euerie day apply and ioyne themselues more more to the outwarde parte and put vs in daunger to bee rather Iewes and Gentiles then true Christians abusing the example of Saint Paule who became as hee saith a Iew to the Iewes a Gentile vnto the Gentiles and euery thing to euerie man to winne them vnto Christ and that without any manner of consideration how that the spirit of God is not giuen to all in one measure or how that euerie man is not capable to stand fast and keepe his hold in such tickle and slipperie places
the communion was there Thy body O Lord which we haue taken thy blood which we haue drunke let cleaue vnto our inward parts let not any spot of vncleannes abide in vs which haue beene refreshed with so precious Sacraments Beda in the homily vpon these words of S. Iohn An. 700. Beda in hom Vidit Iohan. c. Iohn sâ—â— Iesus comming vnto him c. Iesus Christ saith he doth wash vs dayly in his blood when the memorie of his death passion is vnfolded vpon the Altar when the creatures of bread and wine by the vnspeakable power of the sanctification of the holy Ghost is translated into the Sacrament of his flesh and of his blood for then his bodie and his blood are no more slaine or shed by the infidels to their destruction Concil Tolet. 11. c. 11. but taken by the mouthes of the faithfull to their saluation And the eleuenth Councel of Toledo of the same time witnesseth that the one and the other kinde were caried vnto the sicke when it excuseth them from excommunication which through weaknes did cast out of their mouthes the one or the other Beda l. 4. c. 3. Vincent l. 23. c. 7.81.97 Vadianus in Aeoli Troade Anno 800. Carol. Mag. l. 2 3. de imaginibus Gregor 3. Pap. And Beda maketh mention of Ceadda a king of England and Vincentius of Bauon Furseus Richarius that they did receiue both the one and the other at the time of their death Charlemaine saith We take the flesh of our redemption for the remission of our sinnes we escape the stroke of the Angel being besprinckled with his blood And again The misterie of the bodie and of the blood of the Lord is daily receiued by the faithfull in the Sacrament c. And Pope Gregorie the third at the same time saith That there is neede that two or three cuppes should be prouided to set vpon the altar at such time as the Masses are celebrated that the people may communicate And thus likwise do all the great men of this age witnesse and testifie vnto the same Rabanus Anno 900. Rabanus l. 1. c. 33. de Instit Cleric Lib. 1. c. 29. The water and the wine in the cup doe shew the sacraments which did run out of our Lord his side vpon the crosse wherwith we are watered Again the faithfull in the church do dayly eat the bodie of Christ and drinke his blood And in another place he teacheth by the comparing together of corporall food which consisteth in meates and drinkes that we haue neede of both kindes likewise he commandeth that all those which are baptised doe communicate in the bodie and blood of our Lord. Paschasius saith O man as oft as thou drinkest this cup Pasc de Euch. c. 15. c. 48. think not that thou drinkest any other blood then that which hath beene shed for thy sins And afterward he addeth Take and drinke ye all as well the ministers saith he quaÌ„ reliqui credentes as the rest of the beleeuers And againe The flesh is well accompanied with the blood because the flesh cannot bee by good right communicated without the blood neither yet the blood without the flesh And therefore he saith in another place We are refreshed with the flesh c. 7. Anno 1000. Haimo l. 1. c. 2. in Apoc. super haec verba Ecce Agnus Dei Super haec verba In Cana Galil Item tum venit Iesus in partes Caesar Philip. In 1. Cor. c. 11. Conc. Worm 1.36 Rup Abb. Tuicens in Mat. c. 27. in Ioh. c 6 De Offic. Diui. l. 6 c. 9. 22. Vincent l. 24. c. 75. Regino Monach c. 119. de discipl eccl Radulph Tungrens in Leuit. lib. 14. c. 4. Anno 1100. Ansel in epist ad Cor. c. 10. Lanfranc de Euch. Alger de Euch. l. 2. Damianus in Apol. ad Nicol Papam Berno in serm de purific Mariae S. Bernard in Psalm 90. ser 9 Ser. 3. de Ram. palm Serm. 2. de Coen Dom. Serm. 3. super Cant. of the diuine word and we haue our thirst quenched with his blood Haimo the Bb. of Halberstat writing vpon the Apocalips The faithfull doe daily eate in the Church the bodie of Christ and drinke his blood Againe The cup is called the communion because of the communicating therein for all doe communicate thereof And in like manner vpon S. Iohn ch 1. 2. and vpon S. Math. Chap. 16. The Councell of Wormes speaking of the incestuous Let him abstaine for the space of three yeares from the communion of the bodie and blood of our Lord. And moreouer that about this time Gisilbert vpon the ensuing of the reall Transubstantiation taught the doctrine of concomitance that is to say that vnder one of the kinds there is comprised as much as vnder both and further inferreth that it were more to the purpose not to be in daunger of shedding that the people might not communicate of the cup at all howbeit that continuall and dayly vse bee to the contrarie Witnesse Robert Abbot of Duits who maketh mention how that the Sacrament in his time was giuen and taken vnder both kindes purposely handling this matter And Vincent who saith that a certaine holy Lady named Elgyfa receiued them at the time of her death Regino the Monke The soules of the infirme and weake must be refreshed with the bodie the blood of our Lord. And Radulphus Tungrensis yet more plainely The people receiue the sacred body of Christ and drinke a holy draught of his blood c. Anselme Archb. of Canterbury All we which take of the same bread and of the same cup are made one body And Lanfranc The host of the Lord is broken when the blood is powred out of the cup into the mouth of the faithfull And Alger The bodie and blood of our Lord are taken of the faithfull together to the end that hauing receiued the bodie and soule of Christ the whole man in bodie in soule may be quickned together with Christ And Damian How may we thinke that the Lord is agreeued when a wicked man commeth to the holy altar to receiue his body his blood And Berno Abbot of Reichenaw We are not onely fed euery day with the bread of Christ whem we are refreshed by the nourishment of his flesh by the Masse of the altar but we haue also our thirst quenched with his blood as he hath promised vs He that eateth my flesh drinketh my blood c. And so are all those aboue named especially they that writ against Berengarius Saint Bernard He that soweth nigardly and sparingly shall not be without a haruest but it shal be but a poore niggardly haruest for this reaping is to receiue hire But we know him who hath promised that he that shall giue a glasse of cold water for his sake shall not bee without his hire reward but this is to be knowne whether that it shall
whom will they haue to be their expositor S. Paul But he giueth saith he that which he hath receiued 1. Cor. 11. He giueth to the Church of Corinth both the kindes then he had receiued them for it And indeed Lyranus saieth vppon this place That is because the faithfull in the primitiue Church did communicate vnder both kinds Doe they beleeue the primitiue Church the old doctours we cannot possibly iudge better of their expounding of the word then by their practise which wee haue seene and by their condemning of them which did abstaine from the one kinde would they heare the Councels That of Constance guided as they say by the holy ghost publisheth and proclaimeth with a loude voice That although Iesus Christ haue instituted the Sacraments vnder both kinds when he gaue it to his disciples although the Primitiue Church hath so distributed it vnto the faithfull c. In briefe Iesus Christ did either speake vnto his Apostles alone or else in their persons to all the faithful or to the Priestes onely To his Apostles alone it cannot be auouched for it is written Doe yee this in remembrance of me Declare the death of the Lord vntill his comming Vnto the Priests alone vnder the names of the Apostles but what apparant shew or likelyhood is there of that For the Apostles in this action Non erant conficientes sed sumentes they did not occupie the places of Priests but of the faithfull not of Pastors but of sheepe And to take it then at the hardest Iesus Christ hauing spoken vnto them whom they call non conficientes and hauing commaunded them to take the cup it should follow that the commaundement of God doeth of necessitie charge them to communicate vnder both kindes which is directly contrarie to the Article of the Councel of Trent which saieth Clericos non conficientes non obligari ad viramque speciem c. That Clarks themselues not consecrating the host are not bound to receiue vnder both kinds It remaineth then that those wordes are spoken vnto them as being faithful and so representers of al other Christian people that is to say that Iesus Christ as the housholder and maister or Pastour of the church hath dispensed distributed the Eucharist vnto his disciples and ordained and instituted it for them which did beleeue their word that is his owne and that hee did appoint them to distribute vnto them euery one in his place that which they had receiued at his hands Gerard. Lorichius in lib. de priuata Missa abroganda And indeed Gerardus Lorichius howsoeuer he be a great patron of Transubstantiation and the Masse is ashamed of this starting hole in these words There are saith hee false and counterfeit Catholickes which make no conscience of hindering the reformation of the Church by all manner of meanes They to the end that the other kind maey not be giuen to the laitie spare not to vtter blasphemies for they say that Iesus Christ said vnto his Apostles onely Drinke yee all and therein doe nothing consider the proper words of the Canon Take eate yee all Let them now therefore I pray them tell vs if these wordes also should be intended and ment onely to the Apostles for then also the laitie must needs abstaine from the bread which would prooue an heresie and a pestilent and execrable blasphemie Wherefore we must conclude saith hee that both the one and the other word was intended and ment vnto the whole Church It is said S. Luke ch 22. Doe this in remembrance of me sooth indeed say they but this commeth onely after that the bread is distributed and therefore this commandement doeth not binde the Pastours to distribute the cup. But assuredly the Euangelist doth shew it plainly enough in the words that follow likewise also he tooke the cup c. that if these words Doe this c. haue relation to the bread that then by the same proportion they are to be vnderstood of the cup. 1. Cor. 11. But Saint Paul doth resolue vs in this difficult point for after that he hath said This is my bodie which is broken for you doe this c. he addeth thereupon This cup is the new couenant in my blood doe this euer and as oft as you shall drinke it in remembrnnce of me that is you Pastours administer the bread and the wine you that are the faithfull receiue them at their hands being the Sacraments of my bodie and my bloud manifesting my death vntill my comming And this also is the opinion of Iohn of Louaine taken out of the old writers What shall we say Luke 24. if they will not onely make vs beleeue that our Lord hath not onely not commaunded it but that he hath done the contrarie S. Luke in his 24. chapter maketh mention that our Lord after his resurrection being at table in Emaus tooke breade gaue thankes brake it and gaue it to two disciples whome hee had met withall and that then their eies were opened and that they knew him c. They would that this should be the bread of the supper administred by consequent vnder one kinde vnto his disciples The frame and scope of the historie is cleane contrarie for he had said before that they had trauailed farre that they came neere vnto a village that the night beganne to come on c. all which is as much as to say that it was time to eate and refresh themselues Esa 58.41 Lament ler. And the word of breaking of bread is ordinary amongst the Hebricians in this sence But heere againe whom shall we cleaue or giue credit vnto in this controuersie The Syrian Interpreter saith They knew and perceiued who hee was as hee broke the bread Saint Ambrose Theophilact and other old writers in their commentaries at large make mention of no such thing Hugo The bread that is the word of God which the Pastour must blesse by praier breake by expounding of it giue vnto the hearers by preaching of it c. Lyranus They seeing him breake it saith hee as smooth and eauen as if he had a knife according as he was wont before his passion that is whiles he abode with them And the Cardinall Caietanus in like sorte and Dionysius Carthusianus vpon this place Caietanus in Luc. Dionysius Carthus Gulielm Widef contra Wicklef Alph. de Castro lib. 6. August de consensu Euangel l. 3. Not as in the supper but according to the ordinarie manner of blessing of meat And the great Postill as he was ordinarily wont before his passion Gulielmus Widefordensis writing against Wickliffe goeth further It cannot be gathered saieth he neither from the text nor from the glose nor from the olde Doctours that the breaking of bread spoken of by Saint Luke was the breaking of consecrated bread And Alphonsus de Castro would not define or say any thing thereof by way of expounding of the same And indeed the Councels of
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
to quench the same in the welspring of life this reuiuing water gushing out vnto eternall life this precious blood of our Lord which is made our iustification yea our iustice Againe in the holy Supper all the faithfull did communicate together in bread and in the cuppe in the bodie and in the blood of our Lord being taught thereby that they were but one bodie euen the bodie of Christ but diuers members quickened moued and gouerned by one spirite euen by his spirit liuing one life and consequently taught mutually to loue one another mutually to imbrace one another the greater becomming seruants to the lesser the strong vnto the weake the learned to the ignorant and the wise and prudent to the foolish and simple referring all their actions to the glorie of their head to the seruice of the bodie and to the saluation of his members In the Masse what is there that may imprint this brotherly loue and charitie in vs or expresse and teach vs any such instruction yea on the contrarie which doth not suppresse and burie charitie which doth not oppresse and smother that in all dispightfull manner such lessons and doctrine where the Priest if hee may be lawfully so called communicateth alone one for all where the auncient bread of the communion of the bodie of Christ great according to the proportion of the communicants is brought to one wafer that in some places no greater then a penie being for the priest alone whereas our Lord deliuered himselfe to death for all and gaue himselfe to all where also so oft as any are admitted thereunto they are depriued of the cup of the communion so much as in them lyeth of the blood of Christ Then what proportion holdeth it with the supper yea what opposition and contrarietie is there that it maintaineth not against the Apostle We are one onely bread 1. Cor. 10.17 and one onely bodie c. To be short in the holy supper man was taught how he was indebted vnto one onely God for his creation as likewise that hee was not bound to any for the work of his regeneration iustification sanctificatiō saluation but to one only Christ the eternall son of God the beginning midst and end of our spirituall life in so much as that he which doth regenerate vs in baptisme and doth nourish and feed vs in the holy supper is made our meat himselfe and in so much as that he which washeth vs from our sinnes doth cloath and couer vs with his righteousnesse In the Masse what shall wee say where of the holy table of our Lord they haue made vs an Altar of all sortes of saints where of the remembrance of his death they haue made vs a legend of the Saintes their sufferinges and passions where in stead of his blood the onely propitiation for our sinnes they pretend to administer vnto vs their praiers intercessions and merites where to shut vp all in a word is pretended to sacrifice in honor of the Saints him for whose glorie and names sake all the Saintes haue offered whatsoeuer they haue sacrificed yea and for whose names sake they ought to sacrifice themselues To bee short let vs set before vs on the one side an assemblie of faithfull people praying vnto God singing his praises hearing his worde and attentiue to the expounding of the same a seruant of God in all simplicitie so ripping vp their sinnes as that hee maketh them to haue a sence and feeling of the same by the worde declaring thereupon the remission thereof in the death and passion of our Lorde distributing vnto them rounde about the table his bodie and his blood in the sacrament of bread and wine which he hath instituted and prouoking and stirring of them vp to the giuing of all heartie and euerlasting praise vnto him for this so great a benefite This was the holy supper of the faithfull in the old Church this is ours And now set before your eyes on the other side a Priest with a straunge garment his face fixt vppon an Altar with a Clearke standing behind him muttering in an vnknowne language interlarded with signes lifting vppe a Wafer in an affected and ceremoniall sorte causing it to bee worshipped dippping it in his wine eating it alone vsing no word of interpretation or exhortation neither yet giuing the people any other taste thereof by any manner of instruction perswading them notwithstanding that by thus much as hath beene done being at their or his request and bought with some peece of money he hath sacrificed our Lord for them or him that hee hath with this his one labour set his father in Paradice drawne him out of Purgatorie c. This is the Masse of Rome that same which wee so greatly complaine of and whereof there is so much talke but how differing and disagreeing both for manner and effect I call their owne soules to witnes from the seruice of the fathers how farre off then from the institution of Christ and how farre off from the order of the Apostles But it is now time to finish this discourse let vs leaue the partes and looke into the circumstances and so we shall come to behold the truth of this matter in more cleare and euident manner The end of the first booke The Second Booke WHEREIN ARE HANDLED THE CIRCVMSTANCES AND APPERTINANCES BELONGING TO THE Diuine seruice as those also which belong vnto the Masse CHAP. I. Of Churches and Altars and of their originall and proceeding IT followeth after wee haue spoken of the parts of seruice their first originall and beginning as also of their increase and proceeding deprauing corrupting c. that we now examine the circumstances thereof And therefore let vs beginne with the Churches Altars and images and therein consider how by the good husbanding of the matter by the Sea of Rome the circumstances haue taken the place of the substance and the accidents of the subiect in such manner as that in Papistrie there is more regard had of a pretended adorning beautifying of places thē to the forme substance of that which is to be done therein for the saluation instruction of men The ancient Iewes by the commandement of God had built a temple for sacrifices Act. 2.5.21 Act. 9.13 after that many Sinagogues like parish Churches therein to reade and expound the word of God Our Lord did often vse to go into the same to draw the Iewes to the knowledge of the truth his Apostles likewise did imitate his example But in as much as it was not lawfull for them to doe the seruice ordained in the new Testament therein they are content to doe it in their owne priuate houses Act. 1.2.4.5.10.12.20.28 no lesse consecrate and dedicate then the temple and the synagogues seeing it is the seruice that sanctifieth the place and not the place that sanctifieth the seruice yea so much the rather in that the voice of Gods owne Sonne manifested in
Idols which they haue learned of their Fathers That wee must cleaue and sticke to God as hee is manifested vnto vs in his Scriptures August l. 3. de doctrin Christ Idem de locu ad Genes As for that which is obiected of the Cherubins they answere it by S. Augustine That there is a commaundement from God for the making of them and that it is the taking of the signes for the thinges To the annointing of the pillar of stone by Iacob they likewise answere from the said S. Augustine That Iacob did it to signifie a mysterte in the annointing of this stone and not for to honour the pillar of stone Comming in the end to that point as to affirme That when there had neuer been anie Images in the Church that then faith hope and charitie were no whit in worse plight and that when they are in the same for monuments and remembrances simplie that then the same vertues are not thereby embased or made worse But that they may not be forced vpon them who would not haue them nor permitted them in any wise who would haue them to worship them in any maner or sort whether it be by praying vnto them kissing them or gilding them and much lesse in offering vnto them c. Now this booke is sent vnto Pope Eugenius the second by the foresaide Emperours by the hands and mediation of the Bbs. Ieremy and Ionas that they may impart the same vnto him being therewithall inioyned to beseech him in their names that he would examine it throughlie and shew himself willing and forward to satisfie the consciences of the Emperours of the East as also that hee would vouchsafe to send his Legates together with the saide two Bishoppes vnto them with whome they shall also finde for the same purpose at the place of taking shippe Halitgarius and Amalarius in the behalfe of the Synode for the better yeelding of an answere and reason of the resolution and iudgement which they embraced and approued therein And it is to be marked that in the letters which they writ vnto Ieremie and Ionas containing their aduise how to demeane themselues they writte vnto them that they should intreate the Pope kindlie and rather to incline to yeeld and giue place then to dispute and argue the matter for feare say they of incensing the Romish obstinacre pertinaciam Romanam whereby hee might take such an opinion as from which he would neuer be remoued This was in the yeare 825. Anno 825. Of the Crosse As concerning the Crosse we haue seene what the olde Writers haue taught againe it is verie certaine that those ages were far off from that which is practised at this daye For the Synode of Francford speaketh of the Crosse after the maner of S. Paule and of the purer antiquitie vnderstanding by the same the whole mysterie of our redemption accomplished vpon the Crosse as likewise the afflictions which happen continuallie amongst the members of Christ In this sence S. Paule sayeth That he gloryeth in the crosse and woulde haue that Iesus Christ should be crucified daylie before our eyes that is that wee shoulde euerie howre remember the sham full and ignominious death which he hath suffered for vs by dying for our sinnes Chrysost ho. 1. 2 de Cruce Homil. de Cruce latrone de Cruce Dominica and so seeke for our life in him In the same sence Chrysostome sayeth The Cross is vnto vs the cause of all blessednes the hope of the Christians the resurrection of the dead and the ouer throw of the Diuell But of what Crosse doth hee speake assuredlie of the same whereof hee had spoken before To day he did hang vpon the Crosse that is of the death and passion of our Lord That Crosse saieth hee which he hath not left here vpon earth but carried vppe to heauen that is which hee hath ouercome by his resurrection which he hath garnished and cloathed with all manner of glorie that Crosse which wee must beare Not by laying sayeth hee a peece of wood vpon our shoulders but by preparing and making our selues readie to shed our blood at all occasions for his glorie c. And S. Augustine in like manner All the sacraments are perfected by the Crosse S. August For what are the sacraments both of the olde and of the new law but dumbe signes without this Crosse Likewise Honorius Bishoppe of Autun Honor August in Cemma Animae Nowise man worshippeth the Crosse but rather Christ that was crucified thereon c. notwithstanding that he liued in the midst of grosse and palpaple darkenes But what Communion or Fellowshippe is there betwixt the Crosse thus taken and vnderstood and these two crosse peeces of wood wherto Ionas doth applie the former benefits blessings or with this doctrine of Pope Adrian That when we see the Crosse we must say vnto it We worship the Crosse and we worship the Speare c. And therefore the foresaid Claudius Bishoppe of Turin and brought vp from his childhoode vnder Charles the Great Adrian in Ep. ad Constan Iren. reasoned verie well to the purpose and doubtles like vnto himselfe both for his stile and intention saying If we must worship the Crosse because that our Lord sufferd his death and passion vpon such a peece of wood then let vs worship all virgins because hee was borne of a virgin let vs also worship the maunger and swathing cloutes because hee lay therein because he was wrapped therein thornes reedes and speares for such were instruments vsed about him in his passion Asses for Jesus entred into Ierusalem sitting vpon an Asse c. But so the truth is that our Lord hath commaunded vs to beare and not to worshippe the Crosse c. And I doe not as yet see that Ionas hath deuised or found out anie thing to aunswere him withall As for the second Councell of Nice as it was in all mens sight ill begunne so it contented not the consciences of the Grecians in anie respect at all For Constantine as he grew out of his minoritie and came to age and his libertie did repeale difanull the same The Emperour Michaell did set it vppe again and persecuted the gainsayers The Emperour Leo the fourth an Armenian encouraged by the Monkes of Greece which cried out that to worshippe Images was idolatrie did pull them downe againe Michael le Begue and Theophilus his sonne Zona tom 3. did chastise and correct such as did maintaine them Theodore his wife came by his death to the Regencie and being perswaded by other Monkes did reestablish them with great seueritie Her sonne Michael Bardus being come to full age did destroy and ouerturne them againe Likewise Zonara the great patron and maintainer of Images doth tell vs that he made the Pope his Legate to consent and agree thereunto Insomuch as that pope Adrian obtained of Basill the successor of this Bardus that there shoulde a Councell
I vnderstand tongues you cannot chuse but go away without profiting any thing for what good can there come of a word not vnderstood you altogether in like manner if you speake but not with such wordes are as significant and sensible doe speake to the wind that is to no bodie Againe Idem in ho. 36 If the vnlearned do not vnderstand that which thou prayest he is not edified he cannot giue his consent vnto thy praiers thou speakest to the wind and by consequent in vaine Againe Thou who speakest an vnknowne language if there be not any that can interpret expound it hold thy peace for in the church there is no place to do any thing that is superfluous or tending to ostentation Let such a man speake vnto God himself that is Theodor. in 1. Cor. 14. in his spirit without making any noise by himselfe Theodoret The Apostle cōmandeth that euery thing may tend to edification in the church and therefore he saith hee that hath the gift of tongs let him pray vnto God that he may also haue added thereunto the gift of interpretation that so he may be able to do some seruice in the church for the fruitfulnes of the speaker consisteth in the profiting of the hearers and this cannot he possiblie haue that speaketh in an vnknowne language He therefore calleth the spirit the gift of tongs but the vnderstanding the interpretation or giuing of the sence of that which is said c. Oecumenius who hath made a collection out of all the Greeke fathers I call the spirit the spirituall gift of tongs the vnderstanding the facultie and abilitie to interprete expound that well which is said To pray then with the spirit doth no good to any but himselfe that so prayeth but to pray with vndetstanding is auaileable vnto the edifying of thy neighbour And therefore when he saith If thou blesse with the spirit it is as much as to say that thou thy selfe doost onely vnderstand and art not vnderstood of others c. Whereunto Chrysost added And there is as much difference betwixt the one and the other as there is betwixt the whole Church and one man and as there is betwixt the edifying of the whole Church and himselfe onely Iustin Nouel 123. S. interdicimus Iustinian the Emperour in his Nouelle wherein he commandeth the Ministers of the Church to doe the diuine seruice in a language that is plaine vnderstood hath not otherwise expounded this place for he saith Thus the diuine Apostle teacheth vs in these wordes If thou blesse with the spirit alone how shall the simple people be able to say Amen vnto thy blessing seeing that they vnderstand not what thou sayest And this he cōmanded with such earnestnesse as that he proceeded against them to the death which did the contrarie And yet no more then the Councell of Aix doth the Chapter which Councell saith The speech and the vnderstanding of those that sing vnto God must accord that so it may be fulfilled which the Apostle saith I will sing with the spirit I will sing with the vnderstanding also Haimo Bb. of Halberstat in the time of Lewes the son of Charlemaine saith Haimo in 1. Cor. 14. I am a Grecian and thou an Hebrew if I speake Greeke vnto thee I shal seeme to be a Barbarian I pronounce the Creed in Greeke because I haue found it so written I am a Latine I am a Barbarian vnto thee c. If then saith he an idiot be with thee a man that knoweth no more thē his mothers tong thou sayest thy Masse in a tong not vnderstood how shall he answer thee Amen when he knoweth not what thou sayest c. I had rather therefore saith he to speak fiue words in the assembly of the faithfull that are vnderstood by them then ten thousand otherwise which will do no good And Cardinall Hugo in like manner In a word Hog Cardin. 1. Cor. 14. Lyranus expounding this scripture in his place The Apostle speaketh here of publike prayer wherein if so be that the people do vnderstand the Minister his giuing of thanks he is a great deale the better stirred vp to God made the more deuout ready to say Amen And Thomas after him That in the Primitiue church seruice was celebrated solemnly done in a language that was vnderstood And S. Augustine his generall rule tendeth to the same end August l. 12. de Genes ad lit c. 8. The practise of The old church That no man can be edified by hearing that which he vnderstandeth not Now next after the institution of our Sauiour Christ his Apostles it followeth that we look into the practise of the ancient Church And first it is to be noted that the practise of the publike seruice was such as that the people did answer the Pastor whereupon it must needes follow as saith the Apostle that they did vnderstand him but which is more that all of thē did answere to all the people doing their part in the office and seruice no lesse then the cleargie which could not wel conueniently be done without vnderstanding S. Paul saith how can he qui supplet locū idiotae that occupieth the room of the vnlerned say Amē Theodor. in 1. Cor. 14. l. 7. stromat Iostin in Apol 2. S. Ierome He speaketh of the laitie not of the cleargie Chryso Oecumenius after the same sort Theodoret He calleth him an idiot which is of the order of the laitie as we likewise call them idiots which are void of subtiltie craftines And all the old writers doe testifie this custome vse Clemens Alexādrinus In their praiers they haue but one cōm on speech as likewise one spirit Hieronym in 2. procem in Galat. Chrysost in 2. Cor. hom 18. Iustinus in the description of the holy Supper saith All the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake aloude in signe of approbation Amen And the pretended Dionisius Areopagita vseth the same words And S. Ierome All the Church like a thunder soundeth out Amen Chrysostome The prayers are common both to Pastor and people they say prayer together the people pray for the Pastor and the Pastor for the people c. Againe All that which is vsed about the Eucharist is common to both all the whole bodie of the sacred liturgie is common vnto them why doest thou maruell then to see them speaking together in their prayers Basil in exa hom 4. Idem epist 63. S. Basill Men women and children cast forth their prayers vnto God you would say that they were floods beating against the shore In another place hee describeth how they sing Psalmes diuided in the halfes and intermingled with prayers meditating deeply and with a feruent zeale vpon that which they did sing And can any man in his conscience affirme this of those who vnderstand nothing of all that which they say And now what followeth
the pronouncing and vttering of the principall part thereof according to their construction which is that which containeth the consecration to bee done secretlie and closelie thereuppon they call it a secret and that of purpose in such sort as that neither the wordes nor the sound thereof can be vnderstoode of the people learning the same of the Pagans who vnder the muttering of certaine strange and vnknowne wordes concealed and priuilie couered their mysteries Whereas the glorie of our Maister is to publish and make open proclamation of his this great secret especiall which hath laine hid from before all worldes of the saluation purchased for mankinde by the blood of his Sonne whereof he saith vnto his Apostles Preach my Gospell this good tidings vnto all creatures which by name hee would haue published and repeated at all times in his holy Supper instituted of purpose for this end in these wordes You shall shew forth the death of the Lord vnto his comming But what meaneth this shewing forth but to vtter and speake it so lowde as that it may bee heard and so plainely as that it may be vnderstood And what then is there more contrarie to the institutiō of the holy supper of our Lord and to the renewing of the remembrance of his death passion in the Church then this pretended mysterie this strange and vnwonted kind of muttering and whispering Concil Coloniens yea and yet furthermore the Councell of Colen about the yeare 1300. hath added That the Priest must hasten as fast as he can in the saying of the Canon for feare of being interrupted by some hicket yexing neesing or otherwise as if it were the propertie of our God to take vs at a word or at a halfe sillable or as if this mysterie depended and had his whole force vpon the bare pronunciation after the manner of the conceiued words of the Pagans their sacrifices whereas indeed our God worketh therein by his holy spirite which cannot be interrupted and looketh therein at the faith as wee shall see afterwarde and yet so as that hee examineth and tryeth the same in great mercie of him who presenteth himselfe vnto this holy Table But let vs heare notwithstanding what the Fathers will say vnto vs. Saint Paule will that the people should bee able to aunswere Amen which they cannot doe as wee haue already seene except they vnderstand and yet a great deale lesse if they do not heare So also it was obserued and noted by all the auncient Writers Clemens Constit Apost l. 8 Their Clement whom they so much alledge vnto vs testifieth aswell in his Lithurgie as in his Apostolike cōstitutions that after the vttering of the wordes which they call the wordes of consecration that is of the institution of the holy supper the people saide Amen a signe that they heard and vnderstoode them Seeing then that the Apostles had so ordained Ambros de Sacram. l. 4. c. 5. by whome and by what authoritie is this change and alteration S. Denys sayeth of one who had beene baptised by the Heretikes That hee heard the Eucharist and saide Amen together with the rest S. Ambrose sayeth And after these wordes thou sayest Amen August in Psa 33. Cardinal Bess de Sacrament Euchar. that is it is true S. Augustine Our brethren likewise do celebrate the Sacraments aunswere the same Amen S. Basil S. Chrisostome and all the Greeke Churches do the same to this day in their Lithurgies whereupon also the Cardinall Bessarion sayeth The Priest according to the order of the East Church vttereth with a lowd voice these words This is my bodie c. And Iustinian the Emperour in his new constitution before alleadged commaundeth the same vpon paine of grieuous punishment adding therto the threatning of Gods iudgements grounding the same vpon the precept of Saint Paule and rendring this reason thereof saying To the end they may bee the better vnderstoode of the faithfull people and that the heartes of the hearers may bee so much the more pricked with repentance as also moued and stirred vp so much the more to praise God And all are of that minde that in the Primitiue Church it was neuer practised otherwise Where then will these our aduersaries grounde this their newe deuise Gab. Biel. in Exposit Can. l. 15. Lit. D. And of what time by what Scripture Tradition or Councell They say we must haue a reuerent regard of the Sacrament And our Lord will say vnto them who hath taught you this pretended reuerence Who hath required this honour at your hands And that S. Basill sayeth That contempt is companion vnto that which is common From whence Innocent the third doth ground his speech Ne sancta verba vilescerent Laicis nota for feare that these words being vnderstoode should become vile But why doe they not rather say with Moses Would to God they had all prophesied with S. Paul Labour aboue all thinges that you may prophesie that is that you may vnderstand your selues and make others to vnderstand But and if S. Basil would haue stretched this rule to this Sacrament and to this kinde of pronunciation wherefore hath hee left vs a contrarie example And why doe wee not as quicklie call to minde the saying of Lactantius Lactanc l. 5. c. 20. That these mutteringes so greatlie recommended haue beene deuised and ordained by wilie and crafty Marchantes to the end that the people might not vnderstand what they worshipped Concil Laod. c. 19. They are not ashamed to alledge the Councell of Laodicea but yet so as that they will not seeme to know that there is any thing spoken of the Canon nor of the consecration made by the Priest but rather of the first praier of the seruice of the faithfull which euery one of them being exhorted therunto by him made vnto God with a lowe voice praying him that it would please him to blesse this holie action and ministerie the steppes and printes whereof are yet to be seene in the Lithurgies In the ende when they can say no more they flie vnto miracles as that certaine shepheardes who had learned these wordes by heart did abuse them in saying them ouer their breade for which they were presentlie punished of God and from thence forward the church ordained that these words should not be spoken otherwise then in secret But where may wee read this historie Where is the councell or decree that followed vppon this so euident and important a miracle And what other thing do they herein but oppose set a tale made for sport and in a word the whole shepheardes Calender against the institution of Christ the vse and custome of the whole Church the constitutions of Emperours and the testimonie of all the Fathers Yea and therewithall our aduersaries are not ashamed at this day to say that who so doth vse them otherwise Harding doth fulfill the saying of our Lord In giuing pearles vnto swine and casting
de illo Clerico except the Readers of the lessons and the Song-men and for that also the saide Nicholas the first went about to presse the execution therof in the highest degree and that euerie where euen in Germanie And certainelie this Epistle deserueth to bee throughlie read Vlrich Episc August ad Nicol. 1. both for the zeale and doctrine of this Vlrich but wee will onelie touch the principall pointes Reading sayeth hee thy decrees vppon the continencie and single life inioyned the Clearkes I was taken with great feare and sadnes both at once with feare because the sentence of a mans Pastor be it iust or vniust is to be feared and withall I feared least they who hardlie obey iust and vpright sentences should trample and tread vnder their feete the vniust and wrongfull their Pastor going about to lay vppon them an vnsupportable charge and commaundement with heauie pensiuenes or rather with compassion for how can the members fare well when the head is so grieuously diseased for what more grieuous maladie what more to be pittied of the whole Church then to bee out of the way of holie discretion Wherein you are not lightlie ouertaken in going about to compell and imperiously to force them to leade a single life whome you ought with all gentlenes to exhorte when against the institution of the Gospell and that which is spoken by the holie Ghost you will notwithstanding that your priuate decrees bee executed Of manie sayeth hee I will tell you of some God in the old lawe permitted the marriage of Priestes and it is not read that he forbad the same afterward at anie time in the Gospell there is mention made of Eunuches who gelded themselues for the kingdome of heauen but euerie man saith our Lord cannot learne this manner of speech The Apostle saith as concerning virgins I haue no commaundement from the Lord I aduise c. And you ought further to consider that all men are not fit to receiue this counsell And whereas they say that this place concerneth the Laitie onelie they lie like hypocrites in going about to wring the tender teates of the scripture they haue sucked blood in steade of milke That which the Apostle saith Let euerie man haue his wife hath not I assure you anie exception to bee taken against it in respect of anie man except it bee of such as haue vowed chastitie whereunto they are not to bee constrained But the Apostle saith It behoueth that the Bishoppe should bee vnblameable the husband of one onely wife and hee saith the same also of Deacons And to the end that they may not say that this is ment of the church hee addeth hee that cannot guide and gouerne his house well c. Again you know verie well that by the decrees of Pope Siluester it is saide that the wiues of Deacons must be blessed by the Priest And this by the way is to bee noted that this Decree of Syluesters hath beene raced out of the Decretall and Councels There hee alleadgeth Isidore in the rule of Clearkes and that entire and whole not maimed and mangled as in the Councell of Mentz the Canon of Gangres the storie of Paphnutius c. And whereas they alledge furthermore That without chastitie no man shall see God hee aunswereth Truth but chastitie consisteth not onelie in the flower of virginitie but also in the bond and knot of marriage And whereas they holde forth S. Gregorie as a strong bulwarke for their defence I cannot but laugh at sayeth hee their rashnes and I pittie their ignorance for hee earnestlie repented himself of this dangerous heresie Therupon also hee taketh occasion to make mention how that S. Gregorie hauing sent to fish his pond there were brought vnto him more then sixe thousande heads of yong children which drewe deep sighes from the bottom of his soule caused him to confesse that this was the iust fruite of his forced single life and to flie from his Decree to the good aduise and counsell of the Apostle It is better to marrie then to burne and he added thereunto it is better to marrie then to giue occasion of death He passeth on forward to adulteries incestes and buggeries wherewith this Decree which was made in his time made the earth to stinke and further sheweth that it was growne to a conclusion amongst men that it was better secretlie to defile themselues with whoredome with manie then in a good conscience to liue openlie and in the sight of men with one lawfull wife c. And that in a worde to forbid marriage vnto ecclesiastical persons is a plague a Pharisaicall doctrine a peruerse sect a daungerous heresie and intollerable offence and scandall to the whole Church the fulfilling of that which was threatned by S. Paule That there should rise a people that should giue eare to spirites of error c. forbidding marriage And there upon adiureth him to leaue off and forsake it euen as he loueth the spouse of Christ and desireth the vndefilednes of the same and that he would take this reproof in good part and remember himself that though a Bishop be more then a Priest yet S. Augustine may be lesse and come behind S. Ierome that is may be taught by one of lesse accompt and dignitie For otherwise he feareth that his Holines by this priuate decree for so hee calleth it will bee founde to oppose and set himselfe against the olde and new Testament c. That which is here further to bee noted for the proceeding and growth of this abuse is that there were certaine Bishoppes that being vnmarried despised others and to those he saith Presume not neither be proud of your giftes iudge not another mans seruant beware that vnder this faire cloake of continencie there lye not hid manie infamous delightes and pleasures As also that in his time they obtained and got their wils rather by the franke and voluntarie accord of men then by the swaye and force of anie lawe and that the Clearkes whom they admitted did promise by word of mouth or by the giuing of them their hand that they would continue to liue a single life From which S. Vlrich freeth himselfe as putting in a caution That there be no necessitie constraint to be vrged Now this Vlrich was a great personage of the house of the Conties of Riburg and Dillingen in Sueuia afterward canonized for the holines of his life But to the end that no man may thinke that this Epistle was made by some other to pleasure and gratifie any bodie although the stile it selfe do sufficientlie resolue all such doubt Pope Pius the second in his Germany alleadgeth it and reciteth the argument thereof againe it hath been seen in famous Libraries before the controuersies of this time And Bertold Priest of Constance Berthold in appendice ad Herman cont act Chronic. who writ in the yeare 1079. alleadgeth it in these wordes Gregorie helde a Synode at Rome wherein he
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
my bodie which is giuen for you And yet it ceaseth not considered in some sorte to bee in manner of a sacrifice in as much as this is a remembrance of this propitiatorie sacrifice of our Lord on the Crosse according to that which is said Doe this in remembrance of mee shew forth the Lordes death vnto his comming In such sort that as the lambe was after a certaine manner a propitiatorie Sacrifice in that it did prefigure him so the holy Supper in like manner in as much as it bringeth him vnto our remembrances in that it representeth him vnto vs before the eyes of our faith And yet furthermore of this remembrance there proceedeth an other sacrifice euen the true sacrifice of praise and thanksgiuing which the Church hath called by the name of Eucharist That is that when we call to mind that God hath so loued the worlde or rather the Church hated of the worlde as that hee hath giuen his dearely beloued Sonne the eternall and euerliuing for the mortall the iust for the vniust to the ignominious and reproachfull death of the Crosse to redeeme them from their sinnes wee adore the bowelles of his mercies wee are lifted vppe with a holy rauishment euen into the heauens farre from our our selues wee vtter our cries in a certaine feruencie of faith from all in generall saying praised bee thou O Lorde for that thy grace hath appeared in the worlde for that it hath superabounded in loue for the sauing of sinners and afterward let vs say with Saint Paule being humbled in our infirmities but imboldened in his grace to the appropriating and particular applying of this benefite vnto our selues Euen the sinners Lord whereof I am the chiefe I a blasphemer a persecutor and oppressor c. And this faith applyeth this sacrifice vnto our selues it maketh it seuerall and peculiar vnto euery one of vs it maketh vs then to say with confidence No more He that eateth the flesh and drinketh the blood of Christ hath eternall life No more I say God so loued the worlde as that he hath sent his sonne c. For what good doth this serue vs vnto but to increase our sorrowe and griefe if wee bee not the parties our selues But more boldly with the Apostle I am crucified with Christ I liue and yet not I now but Christ in mee Galath 2.20 in that I liue in the flesh I liue in the faith of the Sonne of God who hath loued mee and who hath giuen himselfe for me c. Thus in remembring this sacrifice the shamefull death of the Lord wee acknowledge our selues lost in our selues yea vtterly lost seeing that for to saue mankind it was requisite that the Sonne of God should be made man and expose himselfe to the reuilinges and slaunderous speeches of men And this knowledge begetteth in vs an acknowledgement of the free mercie of God which hath giuen vs his onely begotten Sonne yea who hath giuen vs himselfe in his Sonne How can we then do lesse then offer vp then sacrifice our selues to him To offer vp vnto him as saith the Apostle Rom. 12.1 Our bodies a liuing sacrifine holy acceptable a reasonable seruice In such sort as that in the holy Supper wee communicate really and effectually in the bodie and blood of Iesus Christ euen to the sucking of life nourishment to our soules from the same and this is that which proceedeth from it as a Sacrament Wee celebrate likewise his death from whom as out of a fountaine wee drawe life and that the rather because this his death is our life in as much as wee haue the propitiation for our sinnes in his blood and the celebrating of the remembrance of this propitiatorie sacrifice although somewhat improperly may be called a Sacrifice Seeing that consequently vpon the deepe meditation of this high mysterie and vnspeakable benefit receiued by the faithfull adored of the Angels we enter into a serious thanksgiuing in which we resolue to renounce and forsake our selues that so we may offer vp our selues the more freely vnto God ceasing from thenceforth to fashion our selues any more according to this present world seeking rather to transforme and chaunge our selues by the renewing of our vnderstanding c. And here we haue another sacrifice euen a sacrifice of peace in as much as there is a peace concluded betwixt God and the faithfull man a sacrifice of praise in as much as all increase and prosperitie are giuen vnto vs by God and God in this peace Finally a sacrificing of our selues in the offering vp of our thankfull heartes and resoluing therewithall to liue and die in him and vnto him who hath giuen himselfe for vs who hath vouchsafed to offer vp his body and to shed his blood for to purchase vs life who giueth vs them in ordinary bread and wine to nourish our soules vnto eternall life Amen And it is not for any other consideration Wherfore the old writers did vse this worde Sacrifice that the olde writers doe sometimes call the holy Supper a sacrifice a Sacrifice of remembrance and thankesgiuing of the faithfull And if our aduersaries doe keepe themselues within these boundes wee shall not neede to reason and dispute about wordes neither yet refuse or reiect the worde Sacrifice But and if that they tell vs that the Masse is a sacrifice propitiatorie for the quicke and the dead wee tell them that wee would haue them to aunswere vs whether they ground it vppon the holy Supper or els borrowe the institution thereof from els where If from else where then wee boldly auouch vnto them that there is no title of the Masse in all the holy scripture neyther of any thing belonging thereto neither yet in the workes of any of the auncient writers and this wee haue alreadie proued and shall bee able further to proue most plentifully if any thing bee wanting therein But if they fetch and deriue it from the holy Supper then wee auouch and say vnto them that it is no propitiatorie sacrifice that the Lord did neuer ordaine it for any such ende that the Apostles did neuer so teach it neyther yet that the fathers did so vnderstande it And this is the matter that wee are to handle and intreate of in this Chapter In the meane time wee will note and obserue by the way that these wordes Sacrifice and Sacrament doe not alwaies keepe the proper limites and boundes but that sometimes they runne in their generall signification and are taken eyther for all holy offices or for all the signes vsed in the Church to signifie any thing August l. 19. contr Faust c. 14. In Psal 141. Psal 65. de peccat meritis Bernard de caena Dom. And to the end that the doubt of this generall vsing of this worde Sacrament may not trouble vs it appeareth in certaine olde writers that they haue giuen this name to the signe of the Crosse to all the ceremonies of baptisme to
They reply that there is added For he was the Priest of the high God and yet false and that more then all the rest for the Hebrew saith But he was or and he was and not as they would haue it for he was whereupon it is thus turned into Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Chaldie Et erat Minister coram Deo The coniunction causall not being acknowledged by any but themselues Caietanus likewise And wheras it followth in the vulgar translation For he was the Priest c. as though this were the cause of the offering the same is not so in the Hebrew vz. Vt causa sed vt separata clausula that is not as a cause but as a distinct seperated sentence so weak wauering are the foundations of so great a building But if we make any question here of a sacrifice then it must likewise bee known to whoÌ„ Melchisedech did offer his sacrifice to AbrahaÌ„ to a man this cannot but proue impiety an absurditie also when the greater is made to sacrifice vnto the lesse But they will say that hee sacrificed vnto God And in conscience can they gather any one word to shew the same And whether do we reade the holy scriptures to gather from thence the thinges it speaketh not of or to heare therein that which it teacheth But which is more the Apostle to the Hebrewes vndertaketh the comparing of the Priesthood of Melchisedech with the priesthood of Iesus Christ Hee handleth it throughout all the partes thereof making them both to bee kinges of righteousnesse and peace and making them both also to bee permanent and enduring Priestes c. What could there bee of greater weight and moment then to say And he sacrificed bread and wine Hebr. 6. in token of the sacrifice which Christ offered in his holy Supper c. Hosius saith and Bellarmine after him that this mysterie was too great for the Hebrewes to conceiue Heb. 6. But wherefore then had the Apostles said before Let vs leaue the worde which deliuereth the beginning of Christ and let vs go on vnto perfection c. And what could there bee more hard then to setre before them a man without father without mother without beginning and without ending c. And if there had beene any darknesse therein of whom could they haue learned the same more clearely and plainly then of the Apostle then of the spirit of God himselfe And to what time or for what manner of men will they say that hee did reserue the knowledge thereof But let vs graunt them that he sacrificed to God bread wine this is all that they can gather out of this text with the help of all their falsifications Exod. 29. Numb 28. and what shal they gaine thereby For first is this any other thing but that which the Priestes according to the order of Aaron did euery day And wherein then will the excellencie and prerogatiue that the Apostle seeketh after be found seeing namely that they hold that in respect of the mater the sacrifice offered by Melchisedech is not any thing more precious theÌ„ the sacrifices of the Leuits Veg. de Missa The. 68. fol. 33 and that the death of our Lord was more amplie and liuelie figured out in these then in that And afterwarde if it must needes bee that because that Melchisedech offering bread and wine became the figure of Christ and that Christ may bee offered vnder the kindes of bread and wine then why not aswell vnder all the other kindes which did represent him vnder the law being offered by the Priestes according to the Order of Aaron which in like manner did figure and shadow him out And again if this sacrifice were the figure of Christ hath hee not accomplished the same as hee hath done all the rest And then what remaineth there yet behinde to bee done againe therein to what end should there neede a reiterating of that which is perfect and when hee himselfe hath giuen this testimonie Consummatum est who shall gainsay and denie the same seeing that hee came to fulfill them all But let vs saye on They compare Christ to Melchisedech Melchisedech his offring to the Eucharist now betwixt the Offerer and the offring there is alwaies a proportion to bee kepte As therefore there is not any Priest that can assume and chalenge to himselfe to inioye and holde the Priesthoode of Christ according to the Order of Melchisedech so in like manner it cannot possibly bee that anie shoulde bee founde to whome it might bee attributed to offer the Eucharist and if Melchisedech did offer breade and wine then it was the substance thereof and not the accidents or qualities wheras notwithstanding in the Masse there is nothing offered but the accidentes why therefore doe they alleadge Melchisedech if they will holde themselues vnto the figure And wherefore likewise doe they hold Transubstantiation in the Masse In a worde though they should bee able to proue this same to bee a sacrifice yet could they neuer proue it but a sacrifice of thankesgiuing or peace-offring and not a sacrifice propitiatorie for it is saide that Melchisedech said vnto Abraham Blessed be the Lord who hath giuen thine enemies into thy hand c. wordes all of them consisting of Thankesgiuing and containe nothing in them of any sacrifice for sinne neither therefore the Masse of any propitiatorie sacrifice if this bee a figure thereof Against all this which we haue saide they obiect certaine places out of the old Writers But what will they saye if they bee shewed the contrarie if all those likewise which speake of offering say that Melchisedech offered bread and wine to Abraham to whome hee that blessed him had no regard or purpose to offer vppe any sacrifice Clemens Alexandrinus Melchisedech gaue sanctified bread and wine for food and sustenance as a figure of the Eucharist Marke He gaue that is to Abraham and not he offered and the word food or refreshment that followeth proueth it sufficientlie S. Augustine He came before Abraham protulit he caused bread and wine to be brought S. August in quaest ex vtroque test 109. Ambros l. 4 de Sacram. c. 3. Tertul. aduer Iud. Chrysost in Psal 110. Epiph haeres 55. Damas l. 4. c. 14. Thom. D. 8. l. 4 Primas c. 7. in Ep. ad Haebr Cassâ—odor in Psalm 109. Hieronym in Matth. c. 26 l. 4 August de ciuit Dei l. 17. c. 17. hee offered them vnto him and blessed him S. Ambrose Abraham returning a victorious conquerour Melchisedech came before him and offered bread and wine vnto him Tertullian Melchisedech being vncircumcised offereth vnto Abraham being circumcised and comming from the battell bread and wine Chrysostome sayeth According to the Order of Melchisedech because of the sacramentes seeing that he offered to Abraham bread and wine Epiphanius proposuit ipsi he set before him To bee short Damascene saith Hee entertained Abraham with bread
the supper and that by them wee are inioyned to doe the same that he hath done as to blesse the bread to eate the bread to blesse the cuppe and to drinke the cup to distribute them both and to receiue them both But as for the matter of sacrifice there was none but vpon the Crosse The communicating of him and his graces and the action of thanks is ordained instituted to be practised at this Table and vpon this Crosse hee hath borne our iniquities vpon this Crosse he hath beene broken for our sins God forbidde saith S. Paul that I should euer glorie but in this Crosse If then this be to sacrifice the bodie then it is not hoc facere to doe that which Christ hath done who tooke the bread who distributed it who performed not in all this anie action of a sacrifice but if it be thus Do that which I haue done then it must not bee anie worke of sacrificing here will not bee found any sacrifice and so there must needes follow as poore slender Diuinitie as the Grammer or sence that went before was poore and slender To be short if faire in that place bee to sacrifice it is saide Doe this as oft as yee shall drinke it c. by which reason it should follow that the sacrifice hath no place but at such times as a man doth drink And yet they say that the Sacrifice Transubstantiation doe goe before And againe if it were saide vnto all those which were sitting at the Table with our Lord Hoc facite then the commandement of sacrificing was generall to all for in like manner vnto all in general euen to all the whole Church of Corinth S. Paul said Hoc facite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Priestes by this account shall haue as weake a foundatiō for their places as the sacrifice hath But who can better expound this place then S. Paul Do this saith he in remembrance of mee And how For as oft as you shall eate of this bread and drinke of this cuppe you shall shew forth the death of the Lord vntill his cōming Not by standing gazing on in a fond sort not by the means of an Enterlude or play neither yet by any such apish fooleries but by a serious earnest either meditation or laying open of the horror of our sinnes and of the mercy of God who hath so greatlie loued the world as that hee hath vouchsafed to giue his Sonne to the death of the Crosse for vs miserable sinners to the end that he that belieueth in him may haue eternall life And this is the same with that which their Glose saith Do this in remembrance of me For saith it the sacrament ought to be receiued in the remembrance of the Lordes passion shew forth the Lordes death c. that is to say make your account and set it down for certain that the suffering and death of the Lord came through you For Whosoeuer sayeth Oecumenius sheweth forth this death he displayeth and maketh a shew of all manner of gifts and of all manner of loue towardes men yea in a worde Oecum in 1. Cor. 11. sayeth hee of the whole meanes of our saluation Let these fellowes now draw neare which haue the Fathers so full and so rife in their mouthes but cannot bring foorth so much as any one who hath founde the sacrifice of the Masse in these wordes Hoc facite that hath expounded this worde for to sacrifice And yet notwithstanding if there were any place wherein it might be found who doubteth yea or who can denie but that of all others that is no place for to finde it in A great man of this time seeing himself thrust out of this place Genebrard hath inuented this shift namelie to say that the Apostles did say their first Masse vpō the day of Pentecost And this hee would tug out by the haire both out of a place of Deuteronomie where mention is made of the offering of new fruites which then was ordained in the lawe as also from the 2. of the Actes where these wordes are Act. 1.2 They did perseuere in the doctrine of the Apostles in communicating and breaking of bread and in prayers which wee haue alreadie sufficientlie refuted For what agreement is there betwixt any thing therein and the sacrifice of the Masse for the remission of sins And yet notwithstanding we will further take the paines to call to minde Hugo Card. in Act. c. 2. what their Glose saith vpon this place of the Acts Of bread aswell common as consecrated that is to say aswell ordinarie as sacramentall And Cardinall Hugo after the same manner And Lyranus Partly sayeth hee because they did communicate euerie day partlie also because they did eate together in common And Oecumenius sayeth This is for to shewe the simplicitie that they vsed in liuing and conuersing together And the Syrian and Arabick interpreters They receiued the Communion or Eucharist Vcharisto And Caietanus This is to shewe the distribution of the meat as it was practised from familie to familie So that on euery side the standing of the Masse doth still faile and deceiue it But let vs come to other places It is saide Actes 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. as they sacrificed Their olde translation sayeth Ministrantibus as they were executing their office and Ministerie And the Glose addeth In good workes euery man according to his charge and degree The Syrian and Arabian As they were in praiers because it is added that they did fast Chrysostome and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they preached Caietanus As they preached and prophesied that is to say as they expounded the word And Cardinall Hugo Ministrantibus scilicet praedictis Prophetis And of him wee haue spoken else where But let vs grant them according to their owne desire Sacrificantibus let it bee said As they sacrificed Epiphanius saith concerning this place These were chosen with Paule and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificing the Gospell Chrysostome saieth to the same purpose Let him sacrifice the Gospel But where shall wee haue a better expositor then S. Paule himselfe This grace sayeth hee hath beene giuen mee of God that I should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of Iesus Christ Let vs say a Priest if they will towardes the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificing in very forcible tearmes the Gospell of God to the end that the offering of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might bee well accepted of being sanctified by the holy Ghost In which place Theodoret sayeth The Apostle called hit preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy Ministerie a holy sacrifice and a true and sincere faith an acceptable offering It is said 1. Cor. 10. You cannot bee partakers of the Table of the Lord 1. Cor 10. and of the table of diuelles Now the Table of diuelles say they is an Altar and that of the Lordes
contrite heart is a sacrifice vnto God And a sacrifice to God is the sacrifice of praise c. Againe Thy faith hath saued thee because saith he that it hath apprehended and taken for graunted that it must offer his sacrifice vnto the Almightie euen thankesgiuing in the true temple and by his true high priest Iesus Christ c. And againe Wee sacrifice for the health and prosperitie of the Emperour Idem in Apolog but vnto our God and to his Sonne and that according to his commaundement Pura prece by a pure and sincere praier c. Cypr. serm 1. de cleemosyn Saint Cyprian could not learne any other lesson of this his Maister whatsoeuer some would make him to belieue For hee saith Rich Ladie come you in Dominicum to the Lordes banquet without a sacrifice there to take of the sacrifice which some poore person hath offered c. Here sacrifice is vnderstood almes or offering because that of the fruits which were giuen by the faithful there was so much taken as might make a sufficient quantity to distribute in the celebrating of the holy supper amongst the faithful They obiect vnto vs his Epistle vnto Cecilius Idem l. 2. cp ◠wherein he saith Who is the priest of the high God by any greater priuiledge and prerogatiue then our Lord Iesus Christ who hath offered sacrifice vnto God his father hath also offered the same that Melchisedec did offer that is to say bread and wine his bodie and his blood Let vs obserue that here he compareth Iesus Christ with Melchisedec Melchisedec the priest of the highest saith the Apostle but Iesus Christ is preferred for he offered himselfe vnto God in sacrifice Melchisedec offered but bread and wine vnto Abraham but our Lord offered his bodie his blood for the faithful Otherwise this text contrary to the nature of the author should haue no force or power in it But let vs heare him expounding himself in this same Epistle wherein he saith In asmuch as we make mention of the passion and death of Christ in all our sacrifices for it is the death and passion of Christ which we offer wee are not to attempt doe or offer any thing but as he in giuing vs an example hath done before vs. For the scripture saith As oft as ye shall eate this bread c. you shall declare and shew forth the death of the Lord vntill his comming Then wee offer not Iesus Christ but we offer his death and passion we offer him alreadie slain vpon the crosse that is we celebrate the remembrance of his death and passion we offer it vnto God as the meanes of the remission of our sins And he giueth a reason thereof in another place saying Because the sacrifice which the welbeloued Son of God hath offred vpō the crosse is so acceptable and well pleasing vnto the father as that his oblation is as effectuall at this day in the presence of his as it was the verie same day that the blood and water issued out of his side Origen saith The blood of Christ is so precious as that he suffered alone for the redemption of all Origen in cp ad Rom. in hom 2. in Cant. What need then hath the Church of any other sacrifice And as for the whole burnt offerings of Christians Those are their praiers and supplications vnto God c. But yet there is more behind For when Celsus had obiected vnto him you haue neither sacrifice nor altars he answereth not any otherwise but we haue the sacrifice of the Altar c. Or els Our temples are the spirits of good people who breath out a sweet smelling incense Idem l. 8. contra Celsum the vowes praiers of a good and pure conscience To the like obiection made in the time of Arnobius and Minutius Felix by one Cecilius a Pagan there was shaped the like answer This was about the yeare 300. And as for the place of Tertullian Tertul. de paenit c. 9. Aris adgeniculari c. without troubling our selues therewith any further Pamelius as we haue alleadged before hath corrected it by the copie in the Vatican and hath very excellently shewed that it cannot so stand but that it must bee read Caris Dei adgeniculari c. in so much as that we may from hence conclude very strongly cleane against our aduersaries They say there were altars in the Primitiue Church and therefore Sacrifices and therefore the Masse Wherefore wee with the consent of all antiquitie for the space of 300. yeares do reply and crosse them saying there were no altars in the Churches of the Christians neither yet sacrifices neither yet Masses And if we shold repeat that which hath beene said before of altars our proofe would extend it selfe to a farre longer time Athenagoras in his Apologie for the Christians Athenagor in apol pro Christianis hath the verie same obiection to confute and freely vndertaketh to proue that the sacrifice that God demandeth of vs is that we should bee carefull to know him and to acknowledge all the goodnesse that we do receiue at his hands But what haue I to doe saith he to trouble my selfe with thinking vpon and remembring of sacrifices and burnt offeringes wherewith God hath nothing to do God who requireth saith he that men should offer vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice without blood a reasonable soule c. His answere had beene more readie We sacrifice Christ daily c. And let vs marke by the way that he calleth it a sacrifice without blood not to put any distinction or difference betwixt that of the Crosse and that of the altar but to distinguish betwixt the sacrifices of the Iewes and of the Paganes which were materiall and bloodie and the spirituall sacrifices of the Christians Lanctantius Lanctan l. 6. c. 26. Two things saith he must be offered giftes and sacrifices vnto God and they must be offered without bodily substance for the gift the integritie and vprightnesse of the soule for the sacrifice praises and hymnes c. who so doth this sacrificeth vnto God so oft as he doth a good worke c. And therfore vpon the Altar of God which is great in deed and which is placed in the heart of man so that it cannot be defiled with blood it behoueth vs to set patience faith innocence chastitie c. There is not any other holy seruice then this same This man as yet knew nothing what this pretended Sacrifice meant and as little of Altars Eusebius hath beene cited heretofore in the expounding of the place of Malachie We sacrifice therefore saith he and burne he answereth the Paganes Euseb de Demonstra l. 1. c. 6 10. And what sometimes the memorie of this great sacrifice celebrating the mysteries which our God hath giuen vs and rendring vnto him thankes for our saluation as also offering to him religious hymnes and praiers
to allude to the place of the prophet Malachie but in a far other sence then that of our aduersaries To bee short hee sayth Christ is called a high Priest sacrificing vnto God and besides him there is not any one to whom we do attribute either the name or the effect of priesthood for hee was made the mediator betwixt God and men hee hath sacrificed for vs and not for himselfe and that euen his owne bodie All which arguments are grounded vpon the qualities requisite in a priest of the new Testament but such as men cannot attaine vnto He calleth the Eucharist verie many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice without blood Idem in Ioban l. 5. c. 7. ad Reginas de recta fide but in the same sence that the former by comparing of it with them of the law Vpon S. Iohn S. Paule saith he to the Hebrewes would not take away the second nor the third remission of sinnes but rather the secondoblation because that Christ hath beene offered once and cannot be any more offered c. The Latine fathers did not vnderstand it otherwise Saint Ambrose saith In Christ the oblation or sacrifice hath beene once offered powerfull and mightie vnto life eternall Againe The Lord commanded the Angell to spare the people and to offer the sacrifice of Dauid For at that time there were sacrifices for sinnes the same are now the sacrifices of repentance Ambros in ep ad Heb. c. 10. Idem ad Theod ep 28. Idem in ep ad Rom. c 12. Idem ibid. Againe The Elders did kill the sacrifice to signifie that men because of sinne were subiect to death And now that men by the gift of God are purified and deliuered from the second death they must offer a liuing sacrifice to the end it may bee vnto them a signe of eternall life For the case standeth not now as when bodies were slaine and sacrificed for bodies now there is not any more question of killing of bodies but of the vices of the bodies Again Is there not a celestiall altar our faith whereupon we dayly offer our praiers Let vs draw neere saith he in another place with a true hart a fulnes of faith let vs draw neere in faith in a spiritual seruice from a sincere hart for in all these there is nothing visible neither the priest nor the sacrifice nor the altar c. In our spirits we receiue spirituall things c. Idem in institut virgin c. 2. In another place We sacrifice vnto God the sacrifice of praise whereupon the Apostle saith I pray you before all thinges to make prayers supplications requestes and thankesgiuing c. Now this is one of the places from whence our aduersaries would gather their Masse their propitiatorie sacrifice and see how hee expoundeth it of the sacrifice of praise Idem epist 28. lib. de fuga sent c. 8. Againe A simple prayer is a sacrifice the good sacrifice that is wisedome the good oblation that is faith and euerie other vertue c. And of all this going before we conclude most euidently that he acknowledged no sacrifice for sinne saue the blood of Christ once shed nor any sacrifices amongst Christians but repentance mortification and calling vpon the name of God in faith c. But some will say vnto vs hee speaketh now and then of the holy Supper in the tearmes of a sacrifice But in this case I could wish such to hearken how hee expoundeth himselfe he speaketh to the matter of the onely oblation of Christ and saith What then do not we offer euery day for the Supper was then administred ordinarily We offer saith he but in making a memoriall of his death and there is but one oblation but one sacrifice not many One and not many saith he how because that it hath beene once offered in the most holy place and this sacrifice is the patterne of that other c. That which we do is in remembrance of that which hath beene done For hee saith vnto vs doe this in remembrance of mee c. Wee offer not as the Priest did another sacrifice but euerie daie the same or rather wee sacrifice the memoriall of this sacrifice Thus say wee sayeth hee to daye is the resurrection of the Lorde that is to say to day wee call to minde the resurrection of the Lord c. And Saint Ierome vnderstoode as little as the rest in this point namely that there should remaine a seruice to bee performed of Christians Hieronim in Esa c. 1. which properly was called a sacrifice Shall I eate sayeth the Lorde the flesh of bulles c. Psalme â—â— After hauing reiected and cast away sayeth hee the ceremonies of the old law hee passeth to the puritie of the Gospell and sheweth what hee desireth in stead of them Offer vnto mee the sacrifice of praise Idem in psal 26. c. Againe I will offer in his Tabernacle the sacrifice of ioy and gladnesse that is to say of full and perfect ioy that is to say I will ioyfully declare that hee did vnder-go a base and lowe estate for vs that is to say that he did humble himselfe to aduance exalt vs For God taketh pleasure in such sacrifices of reioycing ioyfull declaring of their gladnesse for this is the sacrifice of preaching And in another place Idem in psal 49. 50. The old sacrifices are past he requireth his sacrifice in good works and maners a fat burnt offering That is that God may be praised by man whom he hath created whom he hath redeemed and to whome hee hath promised the kingdome of heauen Againe By this place the Iewes doe knowe and vnderstand that their sacrifices are ceased And what then shall men haue hereafter to offer hearken to that which hee addeth The humbled heart and the contrite heart is a sacrifice vnto the Lord c. Idem ad Damas Yea but hee sayeth in another place Our Sauiour is the calfe of whose flesh wee are dayly fed and with whose blood wee all haue our thirst quenched This banquet is solemnized euerie day euerie day the father receiueth his sonne euerie day Christ is slaine and sacrificed This is a large speech but hee addeth yet one worde more Immolatur credentibus out of question not sacrificed by the Priest but sacrificed sayth hee by the faithfull In so much as this sacrifice is dayly freshe alwaies present and in Gods sight daily applyed apprehended and taken holde vppon with great efficacie of the faithfull as being such Idem in Psal 97. August quest euangel l. 1. as conceiue and finde their life to lie and consist in his death and the appeasing of Gods wrath for their sinnes to rest in his bloode This is it which hee saith in a worde elsewhere Euerie day Christ is crucified vnto vs. S. Augustine yet more distinctly Christ is then properly slaine for any one when hee beleeueth him to be
slaine for his sinnes Saint Augustine farre exceedeth and surpasseth all This true God and high priest Idem de fide ad Petrum Diacon c. 2. saith he which hath once entred for vs into the sanctuarie not with the blood of goates but with his owne blood c. Euen this is hee who in himselfe alone hath accomplished all that which he knew to bee needfull for the worke of our redemption himselfe being both the Priest and the sacrifice himselfe being both God and the Temple Per quem Quo. In quo Idem de Trinit l. 4. c. 41. 14. the Priest by whome wee are reconciled the Temple in which wee are reconciled God to whome wee are reconciled and notwithstanding the alone priest sacrifice and Temple and all this God in the forme and shape of a seruant Againe Christ by his death which is the onely true sacrifice offered for vs hath purged abolished and vtterly quenched the heate of whatsoeuer sinne that was in vs whereby the principalities and powers had power to seize vppon vs by due desert and to hold vs that so they might take vengeance on vs for the same and by this release hath called vs vs I say predestinated vnto a new life hee hath called vs Nos praedestinatos vocauit vocatos iustificat it iustificatos glorificauit he hath iustified vs hee hath sanctified vs hee hath glorified vs c. And how that to the end it may bee so in euerie sacrifice there are foure thinges to bee considered To whom it is to be offered by whome what and wherefore He himselfe the onely true mediator reconciling vs to God by the sacrifice of peace continueth and abideth one with him to whome hee offered hath performed that in himselfe alone which was to be accomplished for them for whom hee offered he alone was both the partie that offered and that which hee offered Againe Where there is a sacrifice there is an abolishment of sinnes interemptio peccatorum there also is wrought re conciliation with God the altar of this sacrifice is verie new euen the height of the Crosse alluding ab Altari ad altitudinem from the Altar to the height himselfe was the sacrifice and the Priest and the crosse was his Altar c. What then Idem in psal 94. doth there remaine no more sacrifices for Christians Offer saith the Psalmist vnto God the sacrifice of praise the old sacrifices are changed God requireth now of his seruants the sacrifice of praise We set a sacrifice vpon the altar when we praise God and if thou seeke the Priest hee is higher then the heauens making intercession for thee hauing first died the death here vpon earth for thee Haue I any sacrifice to offer saith he elsewhere Idem de ciuit Dei l. 10. c. 4. 6. I will returne home into my selfe there I shall find what to slay and sacrifice there I cannot faile to finde cause to offer the sacrifice of praise The man dedicate and consecrate to the name of God dying in the world to liue vnto God is a true sacrifice The whole Church that ransomed cittie that congregation and societie of the Saintes is an vniuersall sacrifice which is offered vnto God which is offered vnto him by this great Priest Idem de Temp. which offered himselfe in his passion for vs to the end that we might bee the bodie to so glorious a head c. But rather saith hee there are two Altars in vs the bodie and the heart and God requireth of vs a double sacrifice that wee should haue our bodies chaste and our heartes pure c. What then The holy Supper the Eucharist is not it a sacrifice vnto him yes but properly two manner of wayes The one Idem de ciuit Dei l. 10. c. 6. in as much as this is a consecrate and hallowed action by the which Christians are linked and knit together according to the definition which hee giueth of a Sacrifice saying Euerie worke performed to the end that we may cleaue vnto God in a holy fellowship referred to him that is our chiefe felicitie is a true sacrifice The other in as much as therin is renewed the remembrance of the death of Christ Idem contr aduers leg prophet l. 1. c. 18. and a solemne thanksgiuing for the benefites proceeding from the same And therefore he saith The sacrifice of praise shall honour mee Psal 50. But where is this sacrifice better set forth then in thankesgiuing And for what do we rather giue thankes then for the grace and fauour which we haue receiued and is purchased for vs by Iesus Christ Idem aduers Faustum l. 20. c. 21. which the faithfull practise in the sacrifice of the Church c. Againe The sacrifice of praise shall glorifie mee How Before the comming of Christ the flesh and blood of this sacrifice was promised by the sacrifices of resemblance In the passion of Christ they are giuen in truth after his ascension Idem de fide ad Petrum c. 19. they are celebrated by the Sacrament of the remembring of him Againe The onely word of God being made flesh hath offered himselfe to God for vs in sacrifice and for a smell of a sweete sauour Loe here the reall sacrifice of the Church To whome saith he with the father and the holy Ghost the whole vniuersall Church ceaseth not to offer in faith and charitie the sacrifice of bread and wine For the figure of the flesh of Christ which he was to offer for vs was shadowed out in the carnall sacrifices but in this sacrifice thanksgiuing Idem ep 23. and the renewing of the remembrance of the flesh of Christ which was offered for our sins And in another place there is an obiection made Iesus Christ hath he not beene once offered in himselfe and notwithstanding behold how that in the sacrifice he is daily not onely in the daies of the celebration of the feast of the Passeouer but vpon all other daies sacrificed and offered vp by the people Note how it is said by the people and not by God as S. Ierome said before by the faithful It is answered And yet saith he he lyeth not which when he is asked shal answer that he is truely sacrificed for if the sacraments had not any resemblance with the things whereof they are sacraments they shold not be sacraments at all c. So saith he let vs say we celebrate the feast of the Passeouer to morrow to day the Lord rose againe c. And no man findeth fault with our sayings although these thinges were ended manie yeares since seeing that by the courses of times wee come againe and againe to the like dayes and seasons c. But hee acknowledgeth but one real sacrificing or offering vppe of him for he saieth elsewhere That which Dauid offered to God to the end that it might please him to spare the people was a shadowe of that
euer since the foundation of the worlde Now if it bee of this antiquitie then it will bee found mentioned spoken of and that in plaine tearmes in the olde church and the remedie also of this fire cannot but bee reuealed by God and practised amongst his people And so much the more in that the mercifulnes of God in Iesus Christ lesse shining in the first times and ages of the worlde the onelie satisfaction for our sinnes being couered vnder the vailes of the law made by all likelyhoode the remedy of Purgatory to be the more haunted and practised vnder the olde Testament as being at that time most needfull and necessarie Heere our aduersaries make vs this answere whence commeth it then that in all the writinges of Moses and the Prophetes there is nothing spoken of it that amongst so manie threatninges which are made against the transgressors of the law this should not bee so much as once touched That amongst so manie sacrifices ordained for voluntarie and willinglie committed sinnes as also for sinnes committed vnwillingly and of ignorance as likewise that in the middest of so manie expiatorie and purging sacrifices for all manner of pollutions whether they came of sicknes infirmitie sinne or of the defiling comming by touching of the dead c. there should not bee found anie thing appointed for sinnes after death not anie sacrifice not anie offering And yet notwithstanding they died euery daye and how deepelie engaged in sinne There is likewise nothing founde to bee practised in the Church in the behalfe of the dead whereuppon a man hath not any ground either from literall or figuratiue interpretation to proue this Purgatorie The Patriarkes did burie their wiues and children they were carefull of buying sepulchres of mourning and of conueying of their bones from one place to an other Where was their pietie if it may bee tearmed pietie to pray for the deade Dauid wept for Ionathan his verie true and trustie friende and Salomon for Dauid his predecessor and Father If these did practise no such thing what may wee coniecture thereof more But and if they did practise such a thing then whereby shall it become apparant vnto vs by anie one worde And that notwithstanding that Dauid haue made so manie prayers vppon so many occasions and those both of ioye and also of mourning and so manie kinges of Israell and Iuda haue beene honourably buried as also so manie Prophetes left vnto vs behinde them their open protestations against impieties and vngodlines and in the commendation of pietie and godlines euerie one in his time none of them recōmending this deuotion vnto vs for pietie or accusing of impietie those that haue omitted and neglected it yea no one of them authorising the same either by precept or example And it auaileth not to say That there was not in the Church of the Iewes any sacrifice for the deade because that according to the doctrine of the Church of Rome Paradice was not opened to the Fathers vnto the death of our Lord. For woulde not this haue beene a refreshment and comforte vnto them to haue beene translated from Purgatorie into the limbes from a place of dolour and paine and that such as they describe it to bee into a place of rest And againe what apparance is there that they shoulde haue remained there without remedie for the space of some three or foure thousande yeares what inequalitie had there beene in such punishment in respect of that which is inflicted at this daye when as they come forth now from day to daye whether it bee through the absolute authoritie of the Pope by his Indulgences or by the diligence of their kinsfolkes not neglecting to contribute and bestowe these suffrages vppon them In conclusion if there bee anie such thing it is as old as the creation and that more clearelie appearing vnder the olde Testament then vnder the newe and if it bee vnder the olde then it ought to haue had sacrifices for the deade and that a great deale more requisite at that time then vnder the new but and if the lawe had no such sacrifices neither then was there as it followeth by consequent anie Purgatorie neither indeede is there at this daye Now therefore let vs see if the olde Testament say anie thing of it yea if it speake of it in plaine tearmes as the importance of the thing doth require if I say in such sorte as it is saide to agree and stand with the iustice and mercie of God the instruction of the Church and the rest and consolation of poore distressed soules Now it is most certaine That Purgatorie cannot bee found in the olde Testamēt Deutr. 30. Psal 34. 116 Esay 57. that the olde Testament traceth out vnto vs onelie two waies Blessing or cursing Saluation or Condemnation the death of the Saintes as precious before the Lorde or the death of the wicked condemned of him as also the verie remembrance of them And theruppon it is that without leauing any thing coniecturall vnto vs betwixt those two the Prophete sayeth The iust man dyeth and departeth hence in peace lying himselfe down to rest in his bed In peace that is to saye to speake after the manner of the Hebrewes in all prosperitie verie farre from the pretended horrible paines of Purgatorie But yet let vs heare them speake to see what they can alleadge and let vs withall beare it continuallie in minde that our aduersaries doe make it an Article of their faith and so by consequent the lawe of the auncient Fathers ought here to take place as that of Saint Ierome That vpon obscure doubtfull darke and allegoricall places of the Scripture wee ought not to grounde anie pointe of doctrine That of Saint Augustine That in the controuersie of religion darke and figuratiue places must bee set aside and those onelie helde which are cleare of themselues And that of the Schoolemen likewise That allegoricall Diuinitie doth not proue c. It is saide in Leuiticus 12. Leuiticus 12. wee will take the places in order Shee shall not touch anie holie thing neither enter into the sanctuarie vntill that the daies of her purgation be accomplished Luke 2. Hee speaketh of her that is deliuered of her first borne according to the lawe practised likewise by the holy virgin as wee reade in Saint Luke and the literall sence is so cleare as that wee neede not seeke anie allegorie therein The Glose saieth Shee shall not come within the Court of the sanctuarie And in like manner Cardinall Hugo Hugo Cardinall in Leuit. c. 12. What is there now in this place that will afforde vs a Purgatory or that the sanctuarie is Paradice whereinto none can enter till after they bee deliuered out of Purgatorie If this bee saide generallie of all what shall become of the exception concerning Martyrs who doe not passe the same and if the allegorie bee good in the wordes Sanctuarie and Purgation how will they
houshold of God doe sing in their psalmes of thankesgiuing we haue passed by fire and by water c. meaning that the hard measure of aduersitie hath not beene able to breake their course by causing them to faint neither the soft bedde of prosperitie make them to become slacke cold through delicacie c and he speaketh by name of the blessed death of S. Malachie Archbishop of Ireland Cassiodorus Because a vessell saith he well hardned and baked in the fire doth hold water better Another saith As S. Laurence passed through fire S. Clement and others through water And let this be set as a brand vpon our aduersaries that they alwaies take hold of the expositions that are least receiued and of all others the worst Caiet in psal 66. I could haue wished that they would at the least haue satisfied themselues in Caietanus his exposition saying He comprehendeth vnder these words of fire and water in briefe all the tribulations of Israel from their comming out of Egypt vnto Iordan that is we haue endured all manner of miseries and in the end thou hast made vs to come ad irriguam to a well watered soile that is to say into the land of promise Neither doth it auaile them Amb. in psal 118. serm 3. that Bellarmine to dasle the eies of the world doeth here alleadge S. Ambrose For this baptisme of fire whereof he speaketh setting the same at the entrance of Paradise allegorizing vpon the Cherubin that kept the passage in is but an appendance and limme of that ancient opinion that the world in that day when the end and consummation thereof commeth and all the creatures therein euen men and of them the most holy and sanctified should bee purged by fire and not in that space of time which shal be betwixt their death and resurrection It appeareth by these words This baptisme saith he shall bee after the end and consummation of the world when hee shall send his Angels to seperate the good from the euill Then shall the fierie furnace feed vpon iniquitie and burne it vp to the end that the iust may shine in the kingdome of God as the Sonne in the kingdome of his father And in deed saith he if that Peter and Iohn be there they shall haue their part in that baptisme Now in deed the truth is that Bellarmine doth not hold or meane that the Apostles haue passed or at any time must passe the fire of purgatorie In the Psalme 107. They cried vnto the Lord in their distresses Psal 107. v. 13. and hee deliuered them from their necessities from darknesse and from the shadow of death Thus wheresoeuer they reade darknesse the graue fire or the shadow of death there alwaies purgatorie must bee summoned to appeare This text is cleare and plaine wherein Dauid maketh a long catalogue or repetition of all the perils whereunto the life of man is subiect the deliuerances that God giueth vnto them that call vppon him although they should bee within two fingers breadth of death But they wil not belieue vs. Lyranus therfore telleth them They were stricken with remorce and sorrow in their afflictions called vpon God who deliuered them And these words frō the shadow of death August Hieron Theodor in psal 106. he expoundeth them by the psalme 23. the daunger of death As Caietan simplie vnderstandeth the same of the inconueniences of the prison S. Ierome did not acknowledge any such like thing to be contained therein but let it passe as he declareth by that which goeth before Et eduxit eos in viam rectam Neither yet S. Augustine who vnderstandeth it of the difficulties lets and impediments that the regenerate find when they should go about to do good and that after such time as God hath opened their knowledge Prosp in psal 107. Haim in psal and enlightned their vnderstanding except himselfe doe worke in them And thus doeth Prosper Aquitanicus also take it Neither Theodoret who vnderstandeth it of the darknes of ignorance and of the seruitude of sinne Haimo In darknesse that is in ignorance out of which no man can free himselfe in the shadow of death that is to say in the villanous and loose course of life which leadeth vnto death And Hugo the Cardinal taketh it in the same sence Darknes that is of ignorance the shadow of death that is faults transgressions bound that is the punishment c. Some others thus Of such as are inwrapped in heresie and are reclaimed by wholesome instruction But and if they wil cleaue to the plaine literall sence it is said There was no man to help them Where were then become the Masses and Suffrages Againe he speaketh of such as had beene rebellious vnto the word of God which had despised the counsell of the most high a mortall sinne and one of the most hainous ones that can be Now purgatorie by their owne speech is not but for veniall ones And yet furthermore if wee will credite the expositions of the old writers Dauid was but a simple fellow and knew nothing in the matter of purgatorie In the booke of the Preacher Ecclesiast 4.14 There is such a one saith Salomon which commeth out of prison for to raigne that is to say according to their vnderstanding out of purgatorie to go into the kingdome of heauen In this whole booke he discourseth of the courses alterations and changes of things happening in mans life and that which followeth in the same verse doth ouerthrow their mistaking And in like manner saith he there is such a man as of a king becommeth poore Now this should fall out contrarie to their owne doctrine that those which are once glorified do neuer fall away If this be not sufficient yet Hugo the Cardinall will help and afford vs some aid This is saith he Christ who from the prison of Pilate the graue and his handes is gone vp to receiue his kingdome Lyranus alleadgeth for an example of the one Ioseph taken out of prison to gouerne Egypt and Sedechias pulled downe from his throne of Maiestie to to be cast into the dungeon for the other I am ashamed to stand vpon the refuting of these fooleries Esay 4. yet notwithstanding we must go through to the end of them In Esay When the Lord shall haue washed away the filthinesse of the daughters of Sion and wiped the blood of Ierusalem from out of the midst of her by the spirit of iudgement and of zeale This iudgement and zeale are purgatorie Let them reade that which goeth before and that which followeth they shall perceiue that the prophet speaketh of the desolation of Ierusalem and of the restoring of the same in Iesus Christ But the Paraphrast saith By the word of iudgement and by the word of consummation He felt no smell of fire And the Glosse In the spirit of iudgement the lightest and least sinnes and in the spirit of zeale the more
of executing of a iudgement or sentence but in these speeches is contained nothing but the iudgement or sentence Againe Purgatorie is but one place and here be two named So that we are first to know of them which they will chuse and then what they will vnderstand by the other But S. Ierome Saint Chrysostome Theophylact and all the Fathers which haue expounded this place in whole Homelies had neuer any thought comming into their minds of finding Purgatorie here Lyranus also who would moralize the same saith Our Lord made here three degrees of anger in the heart Whosoeuer saith he is angrie and a two-fold in the mouth when it proceedeth to a confused and ouer whelmed plight in offering of iniuries such as men are in when they fal to rayling and calling of their brother Racha or else in a formall iniurie as he that saith vnto him foole c. and these three degrees haue their punishments Iudgement when men are conuented before the seate of iudgement A Councell when it commeth to many mens voices to determine and giue sentence c. And therefore the Glose saith Reus est iudicio that is to say Dignus accusatione worthie to be accused Reus consilio that is to say worthie to haue sentence pronounced against him by the generall consent of the Iudges Dignus consensu iudicum de danda sententia in eum c. And Caietan commeth verie neere vnto the same But what maketh all this for Purgatorie Yea which is more though some haue vnderstood it of punishment after this life as Augustine yet neuer any man of Purgatorie In S. Math. 12.31 Mathew 12. Whosoeuer shall haue spoken against the holy Ghost it shall not bee forgiuen him either in this world or in the world to come Then there are sinnes which are pardoned in the other world and therefore this is in Purgatorie c. This text cannot be better vnderstood then by the other Euangelists and by S. Mathew himselfe Saint Marke saith He shall neuer be forgiuen Whereupon S. Augustine saith Saint Marke hath said the same in other words Mark 3.28 Luk. 12.10 S. Luke It shall not bee forgiuen him S. Mathew in the verse going before It shall not be forgiuen And if any man bee desirous or inquisitiue yet to know some further meaning then this Not in this world where God iudgeth the sinnes of his Church by the ministerie and order established in the same nor in the world to come when as hee will sit himselfe in person to iudge them and this is all that can rightly be drawne out of this place And indeed the old writers are of one accord Damasc de Orthod fid li. 2. ca. 1. holding that these words The world to come doe either signifie euerlasting punishment or euerlasting blessednesse and must bee taken and vnderstoode of that which followeth after the resurrection and not before Afterward they offend against their owne generall rules for their Schoolemen say that there is no forgiuenesse of sinnes but in this world how so euer satisfaction for sin is made according to their doctrine in the world to come But the question here is of the remission of sinnes and not of their temporall punishment And it is not to be stoode vppon or said that small and veniall sinnes are forgiuen there for the comparison is made here of the sinne against the holy Ghost with other the most grieuous sinnes that are And againe how can that proue a good reason or Argument which is taken from a particular negatiue to an vniuersall affirmatiue The sinne against the holy Ghost is not forgiuen in this world nor in that to come therefore the temporall punishments of all manner of sinnes not paid and discharged here shall bee exacted and paid in the world to come A than in tract Omnis blasph Hieronym Hâ—ar in Math. that is to say in Purgatorie But Bellarmine doth here freely confesse that there is no good Art or Logicke in this conclusion But it is certaine that the old writers did not vnderstand this place thus S. Athanasius hath made a speciall treatise vpon this verse and made no mention of Purgatorie And S. Ierome and S. Hillarie also expounding this verie place haue done as little Ambros de paenit li 2. c. 4. de spir 5. c. â— August de Ciuit Dei l. 21. c. 24. Gregor l. 4. Dial. c. 39. Neither hath S. Ambrose done any more though he haue touched it in two places S. Augustine hath begunne and S. Gregorie hath followed him But if S. Augustine had thought this place so strong hee would not haue written so doubtfully of Purgatorie in other places and which more is he vnderstandeth it of the day of the resurrection and not of that space of time which is betwixt death and the resurrection according to the opinion which was held then That is that at the resurrection the soules bespotted and stained with sinnes should be purified with a kind of fire as it shall be seene hereafter And in deed The world to come as saith Damascene signifieth eternall life or eternall punishment Damasc de Orth. fid l. 2. ca. 1. Chrysost in Math. ca. 12. hom 43. But after all how farre a sunder do these propositions stand There are sinnes which are forgiuen in the world to come and there are flames of fire in the world to come which exact the temporall punishments of sinnes remitted in this world Chrysostome therefore saith better Some men shall be punished both in this world and in the world to come as those of Sodome others in this world onely as the Incestuous of Corinth others in the world to come onely as the wicked rich man others neither here nor in the world to come as the Prophets and Apostles And as concerning the sinne against the holy Ghost it shall bee punished both in this world and in the world to come c. And Thcophilact dooth trace him word for word Cardinall Hugo saith In aeternum for euer And maketh a comparison betwixt it and the sinne of the Diuell Let vs adde also their owne writer Ferus who contenteth himselfe in a long Commentarie to vse these words without any other thing In saying lesse hee vnderstandeth more namely that this sinne shall not onely bepunished in the life to come but euen in this life and accordingly giueth examples thereof Of the historie of the wicked rich man thâ—â— cannot make their market Luk. 16.23 Abraham saith That this gulfe is so great that there is no passage from the one to the other Now they will haue it that men after satisfaction made doe passe out of Purgatorie into Paradice Againe the message which he would haue sent vnto his brethren sheweth that he died without repentance that he beggeth a little water to coole himselfe withall argueth that hee is in a place voide of all comfort and consolation And also it hath alwaies beene taken and expounded for
and that is it which galleth them most S. Paul to the Romaines alleadgeth Esay I liue saith the Lord that euerie knee shall bow before me Rom. 14. Esay 45.13 and euerie tongue shall giue praise vnto God There was greater show why it should be vnderstood of worshipping and adoration and yet he expoundeth it of the iudiciall throne of Christ Tertull. ca 17 1. de Trinit Thom in Ep. ad Philip. c. 2. and of his last iudgement And indeed Tertullian vnderstandeth it of subiection and not of adoration The ordinarie Glose saith here As well the Angels as men and the Diuell Thomas likewise The Angels willingly and freely the Diuels will they nill they That is saith hee according to that which S. Iames saith that euen the Diuels themselues doe tremble Rom. 9. S. Ambrose interpreteth it by this place of the Epistle to the Romaines Which is God blessed aboue all things c. For saith he there is nothing in the world but heauenly earthly or infernall things and referreth it to the authoritie that Christ holdeth of the Father Chrysost ad Philip. c. 2. Haimo Caict in Ep. ad Philip. c. Chrysostome to the glorie of Christ vnder which both men and Angels and Diuels doe bow and stoupe euen all both iust and righteous as also the sinners and rebellious And Haimo Hugo and Caietan after the same manner And in deed Bellarmine dare not vrge this place neither yet that of the Apocalips but confesseth that they proue not the matter Neither hath it beene alleadged by any certaine Monkes onely of this time and age excepted who make vp their Purgatorie of whatsoeuer commeth to their hands euen as franticke men who sansie euerie thing that is said vnto them For how was it possible for the old writers to find it here vnder the earth when as Saint Gregorie sought it in hotte waters in bathes and in the shadowes of trees When Alcuinus seated it in the ayre betwixt heauen and earth When the certaine place where it was was vncertaine vnto them vntill the time of Beda to whome I know not what spirit did reueale it to bee vnder the earth In the first of S. Peter Christ saith he hath suffered once for sinnes 1 Pet 3.18 c. being mortified in the flesh but quickned by the spirit by the which he also went and preached to the spirits that were in prison This prison say they is Purgatorie Let them reade that which followeth and then they will vnsay it againe Hauing beene disobedient in times past when as the patience of God did once attend and waite in the daies of Noe c. The question then is about matters happening in the daies of Noe Now they are not yet resolued that there was any Purgatorie in the time of the olde Testament And in deed they haue euermore expounded this place of the limbes so that by building their Purgatory vpon this place they haue broken downe the partition wall Againe the Gospell is preached to be heard vnderstood and receiued in faith And they themselues doe affirme that faith is not begotten or to be come by in Purgatorie To what end or vse then should this preaching serue in Purgatorie Againe to the vnbelieuing disobedient for whome according to their owne doctrine purgatorie was neuer builded Now in deed the true sence and meaning is that the spirit of Christ at all times hath called men to repentance yea euen in the daies of Noe those rebellious persons who abused the patience and long suffering of God and who notwithstanding standing out disobedient vnto the same are therefore holden captiues in prison that is to say in eternall punishment And the Greeke article leadeth vs hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prison when the question is of spirites is ordinarily taken for here In the Apocalyps Sathan shal be let loose from his prison and elsewhere Apoc. 20. 2. Pet. 2. Iude 1. The Deuils are tyed vp in chaines of darknesse in euerlasting bondes c. But seeing they will not accept of our expositions yet at the least I would haue them to stand to the fathers Clement Alexandrine saith Clem. l. 6 that Christ and the Apostles did preach the Gospell vnto the damned but this hee taketh out of certaine Apocrypha writinges attributed vnto Saint Peter and S. Paule who had corruptly vnderstood this place In ep ad Epict. Athanasius saith that during the time that the bodie was in the graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word went to preach to the spirites that were in hell that is to say saith Damascene Damasc l. 3. de Orthod fid c 6. Not for to conuert them to the faith but to conuince them of their vnbeliefe this preaching being no other thing but a manifesting of his deitie vnto the infernall powers by the descending of Christ into hell S. Augustine ad Euodium handleth this verie place August ad Euod epist 99. and turneth it into all the waies that it may bee taken and vnderstood that so hee might come by the true sence and yet hath not remembred Purgatorie in any one small word in the end he concludeth thus That to the end that hee may auoide the inconueniences that follow other expositions it must bee vnderstood not of any going downe into hell but of the operation and powerfull working of his deitie which he exercised from the beginning of the world that is to say that he preached vnto them which liued here below imprisoned in this mortall bodie by the spirit of his diuine nature sometimes by inward and secret inspirations and sometimes by outward admonitions proceeding from the mouth of the iust And thus it is to bee seene how that for Purgatorie hee vnderstandeth this present life Thom. 3. p. ◠62. art 2. And Thomas doeth likewise approue the same handling this question of purpose To bee shorte Cardinall Hugo saith In carcere in the prison of sinne and vnbeliefe c. And their Glosse Of the darknesse of infidelitie or of carnall desires c. And Lyranus bound and chained with the common custome of sinne And as concerning the whole place they vnderstand it Of the preaching of Noe which he practised amongst the infidels of his time Heb. 13. to draw them to repentance by the spirit of Christ for saith he Christ is yesterday and to day the same and for euer and euer what maketh all this then for Purgatorie In the first of S. Iohn If any man see his brother sinne a sinne that is not to death 1. Iohn 5.16 let him aske of God and he will gine him life to all them I say which doe not sinne vnto death There is a sinne vnto death I doe not say that thou shouldest pray for it c. From hence they inferre those which sinne vnto death Are those that persist in infidelitie saith Saint Augustine euen vnto
one and the humbling of God Chrysost in 1. Cor. hom 18. Saint Chrysostome in many places That God punisheth not his faithfull children either vpon any pleasure that he taketh therein neither vpon any creditor-like rigour which he exerciseth vpon vs. In that he chastiseth vs saith he it is rather for the admonishing of vs then for the condemning of vs for the curing of vs then for the correcting of vs for the amending of vs then for the punishing of vs. The Apostle saith he saith not 1. Cor. 11.31 if wee punish and afflict our selues if we take punishment of our selues but if wee iudge our selues that is to say if onely wee will acknowledge our sinnes wee shall not bee iudged Chrisost in Genes hom 44. Againe I do require saith the Lord but one thing which is that men woulde confesse their sinnes and that they would abstaine from committing them any more and then I will not lay any more punishment vpon them for their sinnes And in another place Idem in â—roem in Isa I will not saith he that thou shouldest say vnto me I haue sinned how may I be freed from so many sins Thou canst not procure the meanes but thy Lord is able who will in such sort blot out thy sins as that there shal not remaine any marke or print thereof for otherwise then it is wont to fall out in the bodie for in the bodie after the healing of a wound there remaineth a scarre God bee pardoneth the sin God remitteth and forgiueth the punishment God giueth righteousnes therewithall he maketh also the sinner equall with him that hath not sinned c. S. Ierome Hieronym in Esa c. 66. Idem in Daniel c 7. in psal 31. God is called a consuming fire to the end he way consume all the vices that are in vs our hay our woode our stubble I thinke that it was that fire that did sit vpon the tongs of the Apostles Againe Blessed are they whose iniquities are forgiuen and whose sinnes are couered because saith hee that that which is hidden is not seene and that which is not seene is not imputed that which is not imputed is not punished c. The schoolmen affirme the like Lombard saith Lombard 3. D. 19. If we looke vpon and behold with a right faith him that was hanged vpon the tree for vs we are set free from the bonds of the Deuill we are deliuered from sin Sathan in such sort as that after this life there is not any thing to be found in vs to be punished for our Lord by his death by this onely true sacrifice hath put out and extinguished all those sins that were in vs whereby the Deuill had power to hold lay hands vpon vs to punish vs. Whereupon also Scotus saith Scot. in l. sent D. 15. Glos in c. 1. de poenit D. No man can satisfie for sinnes saue in the power and vertue of the passion of Christ And the Glose of the Decree Sinnes are not forgiuen either for the contrition of the hart neither yet for the confession of the mouth but by the grace of God And yet the contrition of the heart is a signe that the sins are remitted the outward satisfaction a signe of the contrition of the hart for grace goeth before contrition c. Now let our aduersaries agree and reconcile these Maxims here set downe with those of purgatorie whose foundation they will haue to be a necessitie of satisfaction the forgiuenesse of the sin but not of the punishment and an insufficiencie of that purgation which the blood of Christ hath made c. The second and it affordeth as little fauour to the aduersarie as the first Iust Mart. in quaest â—espons q. 10. Iustin Martyr The historie of Lazarus and the rich man goeth through stitch with this doctrine namely that after the separation of the soule and the bodie men cannot possibly receiue any succour or reliefe by any manner of carefull prouidence whatsoeuer The same Quaest 75. After that the soules are seperated from their bodies there is presently a distinction made betwixt the good the euill the one to bee conueighed into Paradice and the other into hell c. Iustin in Tryphon Cypr. contr Demetr tract Againe in his Tryphon This is a sentence of Christ In quibus vos deprehendero in ijsdem vos iudicabo And S. Cyprian expoundeth it Such saith he as God findeth thee when he calleth thee out of this world vnto himselfe for such a one will he iudge thee Againe We exhort you to make satisfaction whiles you haue any of these worldly things left you c. Againe After that a man is departed hence there remaineth no more place for repentance there is not any further vse of satisfaction thereupon followeth either the losse of life or the sauing of it c. Thou although thou be vpon thy departure vpon the laying downe of this life pray vnto God for the pardoning of thy sinnes confesse them to him in faith he pardoneth those which confesse he letteth loose such as belieue that they may be saued and from the path of death men passe into the place of immortalitie What a cold comfort had it beene vnto them if he had said Athanas in variis quaest quae cius utulo seruntur q. 19. Men making an end of this their walke doe passe into the torments of Purgatorie Athanasius The soules departed hence it is a profound question and hidden from vs to shew whither they go and in what condition they are for neuer did God permit it vnto any man to returne make report of these matters onely wee learne from the scriptures that the soules of sinners go downe vnder the earth into such place as wherein they neither see the light nor the maner of the liues of men but that those of the iust and righteous since the death of Christ went into Paradice which our Lord hath set open not for the theefe onely but for all the soules of the Saints Basil in Moral reg 1. c. 2. 5. Gregor Nazianz in laudem Caesar Saint Basill The time whiles men liue here is the time of repentance for so soone as wee bee gone hence the time of doing well is cut off and taken from vs. Gregorie Nazianzene The words of the wise leade me to belieue that euerie soule that is excellent and beloued of God so soone as it is departed hence being loosed out of the bodie receiueth an vnspeak eable delight and pleasure of the liuely feeling of that felicitie which is appointed for it and betaketh it selfe with a ioyfull flight to the Lord. How agreeth this ioy with griefe and paine this flight to God with purgatorie Ambros de Bono mortis S. Ambrose Dauid laboured to attaine to the blessed communion of the saints crauing by reason of the filthinesse cleauing vnto vs in this worldly pilgrimage that his sinnes
bee so purged by this fire as that in the end they shall proue and trie the clemencie of God And he alleadgeth Origen thereupon concealing in the meane time the rest of his opinion for that it finally extended vnto the Deuils But what helpeth all this for the prouing of the purgatorie whereof wee speake which is made for the faithfull penitents and not for them which die in their sinne for to fulfil the punishment Sixt. Senens l. 5 and not to cleanse or wipe away the fault where sinnes haue no entrance much lesse merites where the wicked haue no place much lesse the Saints much lesse also the Apostles and much lesse the holy virgine which taketh his beginning so soone as death hath made an end and is imployed about his office euerie day without ceasing and without attending the day of iudgement And notwithstanding they are not ashamed to alleadge vnto vs these places which themselues condemne in their bookes That it was a disputable doctrine and which to be short cannot make any thing for them or against vs. Yea and that furthermore this was but an opinion wherein men were let alone and left to range according to the pregnancie of their wit and capacitie and not any doctrine receiued and admitted into the Church it appeareth clearely for Saint Augustine doth not faine or dissemble the gainsaying and disallowing of it neither yet the publike confutation thereof in his bookes and that not onely without all checke or dislike August de Genes contr Manich l. 2. c. 10 In Psalm 37. but with much praise and to the good liking of men for the same In a certaine place he suffered it to escape according to the opinion then currant As that after this life such as haue not husbanded their ground well are in daunger either of the fire of purgation or of eternall fire notwithstanding that hee vseth these wordes Videri apparere that it seemeth to be apparant and that these purgatorie punishmentes according to his owne iudgement De ciuit Dei l. c. 10.25 De ciuit Dei l. 21. c. 13. l. Cor. 3. are reserued vnto the last iudgement But in the booke of the Citie of God hee reckeneth vp all the opinions of Origen and others depending on him who carried themselues in his time in the Church as those who had founded themselues vppon the mercifull clemencie and fatherly mildnesse of God misexpounded and confuteth them all bringing them backe from their pretended likelihood of truth vnto the truth it selfe and from their conceited fantasie to the infallible scriptures Thou wilt saith he that the wicked Christians may in the end be saued by these pains of purgatorie because that God is mercifull it must then also follow that the Deuils may also bee saued that so hee may bee so much the more mercifull for it is said equally and indifferently to the one and the other 2. Cor 3. Goe into euerlasting fire c. If thou demandest the cause this it is and then the which there is none more iust neither yet more holy namely that the scripture which deceiueth not hath said so Some haue abused the place of the 1. Corinth 3. for Purgatorie but hee sheweth that this fire cannot bee vnderstood of hell because that so it should become common both to the good and euill but rather of tribulations and afflictions August de ciuit Dei l. 21. c. 16. seq Dicuntur which are the exercises by which God maketh cleane his floure in this world that after this iudgement also contrarie to Origen there is not any paines of purgatorie And as concerning those punishmentes and paines which men might imagine to happen betwixt both hee saith If in this distance of time which is betwixt the death of the bodie and the day of iudgement men say that the soules of the deceased doe suffer some such fire Secularia venialia August de fide operibus Quantum arbitror Idem in Enchirid c. 69. Idem in quaest ad Dulcitium and that whether it bee there onely or whether it be here and not there or whether it bee here and there both they find a fire of transitorie tribulation burning the veniall thinges of this world I find no fault with them for such their assertion because it may bee that it is true And in another place hee saith This exposition as I suppose doth not wander farre from the way of truth Againe That some such thing may be after this life it is not incredible Againe writing to Dulcitius after he had handled the question We haue written these thinges but in such forte as that wee would not haue any canonicall authoritie giuen vnto them Whereby wee see in the first place that hee condemneth Origen Saint Ambrose and Hillarie their purgatorie c. Secondly that what hee sayeth of that space betwixt death and the day of iudgement hee speaketh doubtfully and as it were interrogatiuelie affirming And thirdly That by the same hee doeth not vnderstande any materiall fire of the same nature with Hell-fire as our aduersaries doe but a fire of tribulation or temptation such as may fall out and happen in this life And it is not to be omitted how that the good fathers of Trent did not forget to cause to be raced out many good places of Viues Index Expurg pag. 38.39 August de tempore serm 66. De verb. Apostol serm 18. In ep 80. ad Hesich Hypognosticon l. 5. Hieronym in Ecclesiast Olympiod in Prouerb c. 11. intreating of this matter in his commentaries vpon Augustines booke of the Citie of God But in another place wee haue shewed that hee hath made but two places of abode as in heauen or in hell and that hee shutteth out all manner of purgation after this life and that hee cutteth it off quite and cleane As concerning the third place we know not any thing at all thereof we find not any thing at all thereof in the scriptures And what shall we say if S. Ierome speake no lesse resolutely Jn what place soeuer saith he the tree falleth there it lyeth be it towards the South or be it towards the North In like manner looke in what place death doth take thee in the same thou abidest for euer be it that thy last day do find thee cruell and vnappeasable or otherwise courteous and mercifull And Olympiodorus doth cleare him vpon the same place In whatsoeuer place whether light or darke a man is surprised and seazed vppon by death bee hee following after vice or bee hee following after vertue he continueth in the same state and condition and in the same degree for euer For either he resteth in the light of euerlasting happines with the iust and righteous men and Christ our Lord or els he is tormented in darknes with the vnrighteous and the Deuill which is their prince They obiect vnto vs that Saint Ierome saith in his commentaries vpon the Prouerbes That soules
are aliue that so the Church may sing Gaudeamus in Domino c. Let vs reioyce and be glad in the Lord c. In this sence hath the greatest part of the auncient Fathers prayed Dionysi de Ecclesi Hierat c. 7. and that will be the more clearely vnderstood by themselues S. Denis speaketh not of Oblations neither yet of yearely feasts but how that they kisse the dead and poure Oyle vppon his head These diuers fashions taken from the customes of diuers Countries doe shew the indifferencie The prayer followeth That it might please God to pardon him his sinnes and to place him in the light and region of the liuing in the place from which griefe sadnesse and sighing are banished and vtterly excluded c. Was this because he doubted No for on the contrarie hee maketh but two rankes and so consequently but two places of abode after this life one for the prophane who die and depart out of this life desperate and without all hope in as much as they goe hence vnto miserie and an other for the Saints who haue liued well who in their death doe shew themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of good hope and dying doe require of God pardon for their sinnes These men saith hee depart out of this life full of ioy perceiuing themselues now to bee come to the end of all their fights and conflicts and drawing neerer vnto the crowne of glorie They possesse in hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rest conformable to that of Christs Prayers doe call them blessed and offer thankes vnto him who hath giuen them the victorie The high Priest prayseth God who hath ouerthrowne the rule and soueraigntie of death The Ministers read in the assembly in the Scriptures the promises of the resurrection to the end they may serue for an exhortation to stirre vp those that are liuing to the like vertues they recite them in the end amongst the Saints in the commemoration which is made in the Church as those that are alreadie partakers of the same glorie with them c. Is it possible that a man should belieue them that all this is spoken of a Soule in Purgatorie or of any of whom the least doubt that is may be made Origen We doe not celebrate saith he the birth day Orig. l. 3. in Iob. for that it is an entrance into paine and griefe and manifold temptations but the day of death as the day of the laying downe and ending of all griefe c. And this is the cause why we vse the renuing of the memorie of the Saints and of our kins folkes dying in the faith as well to reioyce our selues for their ease as for to become humble sutors for a holy finishing and knitting vp of our end in faith Note well and obserue the end of griefes ease and rest the giuing of thankes for their rest and ease c. Againe Wee celebrate the memorie of the dead feasting Religious persons together with the Priestes the faithfull with the Cleargie feeding the poore the fatherlesse and the widdowes to the end that our feast may be for a memoriall of the rest of the Soules that are deceased whose memorie wee solemnize therein Note here also The distributing of almes the memoriall of their rest c. Then this cannot be a sacrifice to purchase vnto them ease or rest and yet notwithstanding this is that which first brought in Purgatorie but such a one as is not able to stand with these propitiations seeing that it taketh no hold but at the howre of iudgement So vnsound and vnsure it is to reason either from Purgatorie to the making of prayers for the dead or from these to goe about to proue their Purgatorie Greg. Nazian hom 7. Gregorie Nazianzene in his seuenth Homily O thou which art the Lord of life and of death saith he receiue Caesarius for we commit and commend him now vnto that course and order by which thou gouernest the world whereunto likewise we recommend as laid vp with thee both our owne Soules and theirs which haue gone before vs. Now hee had said before That he did alreadie enioy saluation that his soule receiued the fruit c. S. Ambrose commeth in with these words Blessed saith he are you both Ambros de Obitu Valent. he speaketh of the Emperour Valentinian and his brother If my prayers saith he be any thing worth for there shall not one passe from me wherin I will not haue an honorable remembrance of you Omnibus vos oblationibus frequent abo I will make mention of you in all my offerings that is to say in all my seruices Againe speaking of Theodosius Graunt rest O Lord saith he to Theodosious thy seruant let his soule enter into the place Ambros de Obitu Theod. where there is not any sence or feeling of the sting of death I loue this man and will not giue ouer the following of him into the land of the liuing I will not leaue him vntill my teares and my prayers haue brought him into the place whither his merits doe call him Namely into the mountaine of the Lord where there is euerlasting life without any sighing heauinesse or griefe c. And doe you tel vs still that they were in Purgatorie Yea rather saith he of Valentinian in the same place wee belieue and that by the testimonie of Angels that hee is ascended and gone vp into heauen washed from the defilements of sinne that his faith hath washed him c. that hee inioyeth the ioyes of eternall life Yea and this he saith of that Valentinian who was as yet but learning the principles of Religon that is to say as yet vnbaptised in which case Purgatorie was meetest to haue had place And in like manner of Theodosius He is deliuered from this doubtfull fight and warfare he inioyeth an euerlasting light eternall tranquilitie c. Hee is glorified amongst the companie of Saints there he embraceth Gratian he beholdeth in the kingdome of Christ the temple of Christ c. And he speaketh saith he full assuredly and confidently For as much as they are dead in the faith of Christ seeing the Lord was made sinne to the end that he might take away the sinne of the world to the end that wee might be all in him the righteousnesse of God no more saith he the slaues of sinne but sealed vp for the reward of righteousnesse In like manner his prayers could not possibly be vnderstood of his Purgatorie in as much as we haue seene as he gaue it no place vntill the day of iudgement With the same intent and mind S. Augustine praied for his mother saying I pray thee O Lord for her sinnes heare me by the medicine of his wounds which was hanged vpon the Crosse and sitteth at thy right hand making intercession for vs Pardon her and enter not into iudgement with her And I doe verily belieue that thou hast done this which I haue prayed thee
for but approue O Lord and heare witnesse with Voluntariaoris mei the free offerings of my mouth Epiphan cont Aerium l. 3. t. 1 haeres 75. c. This argument was more throughly canuased and hotly dealt in about the yeare 500. in the time of Epiphanius who concealeth not or hideth the same from vs but setteth downe the verie same wordes That this is no commaundement of the father but an instruction and lesson taught by the mother that is to say by the Church Aerius found himselfe offended at these prayers for the dead which passed measure He put foorth this question Wherefore are the names of the deceased repeated and recited after their death And to what end doe praiers serue for those that are taken out of this life If it be to the end that they may not suffer for their sinnes c. Heere verily were a place to answere him that there is a Purgatorie That those that are departed hence without hauing satisfied for their sinnes are relieued by such suffrages c. But on the contrarie what dooth Epiphanius presuppose and set downe for the foundation of the matter in question Verily euen the quite contrarie That such as the liuing pray for are and liue in the presence of the Lord and that by these prayers such as are as yet trauelling this worldly pilgrimage doe witnesse their hope S. Chrysostome hath spoken of these prayers for the dead with greater aduantage then any others For that which Tertullian hath called Custome Epiphanius a Decree or Tradition of the Fathers he hath called an Apostolicall Tradition But he is confuted in one word by S. Ierome and S. Gregorie who saith that the Apostles vsed no other prayer in the celebration of seruice then the Lords prayer But yet for all that shall we thinke that hee praied for soules in Purgatorie when as hee belieued not any such thing Nay verily but rather for them which are with Christ Chrysost hom 3 ad Philip. Idem hom 4. ad Hebr. They are saith he with their king not any more beholding him as in a mirrour no longer loking vp vnto him by the eyes of faith but face to face For else what shuld be the meaning of these flaming Lamps but that we beare these glorious Champions companie home to their houses after their combat finished and accomplished As also what should bee the meaning of these Hymnes but that we glorifie God and giue him thankes for that hee hath crowned the deceased That he hath set him at libertie from all griefe and anguish and that he keepeth him now euen with himselfe These then are all of them nothing else but actions of ioy and reioycing And if thou marke what thou singest at that time it is Conuertere anima mea in requiem tuam Flie O my soule into thy rest for the Lord hath dealt graciously with thee And againe I wil not feare the euil wicked persons because that thou art with me c. Idem hom 70 ad Antioch in Math. hom 32 in Ioh. 61. In an other place The faithfull dying saith he shal take his flight vp into the habitation of the Angels so that he shal not be to be found euen at the time of his funerall And in deed the Liturgies which they obiect so much vnto vs should so much the more confirme them in this point That of Saint Basil Remember those O Lord which sleepe in hope of the resurrection Would he in their conscience call Purgatorie a sleepe And when hee prayeth for the liuing he saith For their saluation for the remission of their sinnes But for the dead For their rest and ease of their soule in a cleare and light place farre and free from weeping and wayling c. And thus Chrysostome The office of Millaine attributed to Saint Ambrose For them saith it which haue gone before vs with the ensigne of faith and which sleepe the sleepe of peace c. And that which they attribute vnto Saint Iames in the same sence For all such as haue embraced the true faith from Abell for the Patriarkes Apostles Prophets Martyrs as also for the Virgine Marie whome he calleth the mother of God most holy and pure c. And which amongst them is hee that would say that shee is in Purgatorie But after all Saint Ierome in the place before alleadged cutteth off all quite and cleane That out of this world we receiue no helpe aide or comfort either by the counsailes or prayers one of another And this is cited to the same end and purpose in the Decree And what shall wee say of the Masse vsed at this day Hierony apud Grat. c 20. in praesenti 13. q 2. which on the contrarie praieth not for the deliuerie of soules out of Purgatorie but out of Hell from the darke lake from the iawes of the Lyon and from eternall paines And that not for the time present but in respect of the iudgement to come as likewise that that which is read of the memorie of those which sleepe the sleepe of peace and which rest in Christ is not to bee read in the old Masse bookes of Rome which are written with hand but added onely after that the Masse hath beene applied to the vse of the dead So hard a thing it is and alwayes hath beene to vpholde and maintaine a lie against the truth They replie And what then was the end of praying for the dead In what sence they praied for the dead Orig. l. 3. in Iob We cannot better sound the reason of this then by the line of the Fathers themselues which did practise it Origen alleadgeth two reasons We celebrate saith hee the memorie of their rest partly to reioyce for that they are placed in Refrigerio at their ease partly for to pray vnto God that he would giue vs euen vs that are still liuing a good ende by faith c. This then is properly for the instruction of the liuing and not for the comfort of the dead Saint Denis Wherefore saith hee doth the Minister pray vnto God that he will pardon the dead Dionys c. 7. Eccles Hierar and place him in the region of the liuing For seeing that euerie man is there handled according to his life and that he hath now ended the same what can such prayers preuaile and helpe him Heere was to bee aunswered according to the doctrine receiued and taught by the Church of Rome That this was to free him out of the paines of Purgatorie But in deed what is his answere That the praiers of good and vertuous men doe neuer faile of their fruit That God rendreth to the faithfull according to their workes but in such sort notwithstanding as that he blotteth out their spots and imperfections for his mercie sake then it is not by the rigour and seueritie of Purgatorie That although the promises of God made vnto the faithfull be alreadie effected and fulfilled that yet the Minister doth
creature The creature whatsoeuer or whosoeuer it be that cannot moue him liuing here below saue onely to wrath otherwise then in that he hath beene vouchsafed grace in Iesus Christ and who likewise when he is exalted and taken vp into heauen acknowledging no glorie due to him saue in that that God is glorified cannot but take it an iniurie doue vnto him when any thing is attributed vnto him and cannot but bee readie to say as the Angell said vnto S. Iohn Apocal. 19. 22. Beware and looke well to thy selfe I am thy fellow seruant pointing also out vnto vs with Iohn Baptist the greatest that euer was borne amongst the sonnes of men and saying Behold the lambe of God that taketh away the sinnes of the world the propitiation for our sinnes is onely in his blood turne and betake your selues to him And moreouer our God will be praied vnto in his onely begotten In that grace and fauour purchased through that sacrifice of the Crosse in the vertue and power of his one onely sacrifice made vpon the Crosse for as much as it is hee onely that may and hath power to be both the sacrifice and the sacrificer together all the sacrifices washings purifying of the law hauing relation to no other but this of his which was without spot or blemish all their blood to his blood and all their deathes to that one death and passion of his who likewise alone could as being God and man suffer and ouercome cast downe himselfe into the center of the earth and raise vp himselfe againe farre aboue the heauens be a curse and a blessing and finally laid prostrate by death and raised vp to life all at once And therefore is it said by the Prophet Esay 53. Esa 53. He hath offered his soule an oblation for sinne The good will and pleasure of the Lord shall prosper preuaile in his hand He was pearced for our misdeedes Esa 63. He hath taken vppon him our iniquities c. Againe He alone hath trod vppon all our enemies in his wrath No one of the people hath helped him he was alone to treade the wine-presse Heb. 10. Hebr. 9. 2. Ioh. 1. c. And he did it saith the Apostle When in the fulnesse of time he abolished sinne by the offering vp of himselfe He was made a propitiation for our sinnes Hee hath sanctified vs by the oblation of his bodie once offered and hath consecrated for euer those whom he hath sanctified Which thing all the blood of all the Saints from righteous Abell vnto the last Martyr could neuer haue accomplished No not though it had beene but for the sinnes of one onely man no not for the least sinne of that man not although this bloode had risen to the hugenesse of a great floode seeing there is no remission but in the blood of the Sonne of God and to seeke it any where else is to shed his blood againe Act 4.12 is to hold the same shed in vaine and this is to be guilty of it For S. Peter saith There is no saluation in any other There is not any other name giuen vnto men by which they may be saued That the fathers of the old Testament neuer sought for helpe or succour by praier but at the hands of the one onely God Eckius in Enchird And therefore we see proportionablie to this doctrine that the fathers of the old Testament did neuer offer vp or direct their prayers vnto any but to one God alone And this our aduersaries subscribe vnto for so also was it held for a point of sound diuinitie amongst them that seeking of helpe at God by prayer was a part of his seruice and worship due vnto himselfe alone They say that this was for feare that the people who otherwise were readie and apt enough of themselues therevnto should turne aside vnto idolatrie but this is to gesse and not to answere But at the least they confesse that this is the way to slippe into idolatrie The rest say That the fathers prayed not vnto the Patriarkes and Prophetes because they were as yet in the Limbes But this is a thing to bee disputed and debated by vs if here were any place But at the least there were Angels and those oftentimes conuersing and keeping companie with men and hauing therewithall the charge of countries and nations Henoch and Elias also had beene rapt and caried aliue vp into heauen and the latter of them in the sight of Elizeus And yet notwithstanding we do not reade that any people or particular man in so many ages did euer pray vnto any Angel or made choise of any to make intercession to God for him No more then euer Noe or his Sonnes did to Enoch or Eliseus to Elias the sonnes to the father or the disciples to their maister albeit as we know Eliseus were zealously affected to Elias My father the chariot and horsemen of Israel In the new Testament God alone is prayed vnto In the new Testament likewise as little notwithstanding that they hold That the fathers by the descending of Christ into hell were deliuered out of the limbes and caried vppe into heauen Fit matter for the children of Abraham the father of the faithfull to flie vnto him to call vpon him for aide and succour and so of the rest Notwithstanding also that many of the Apostles and disciples suffered presently after for our Lord as Iames Steuen c. during the life time of Saint Peter Saint Paul and Saint Iohn Matter sufficient to serue that it should not bee kept close from vs that besides Iesus Christ wee haue them for our aduocates with God and for intercessors by vertue of their sufferinges and merites And the same may bee said of the holy virgine whome Saint Iohn ouerliued many yeares the aduocate at this day if wee will belieue them of the Church of Rome who at the least should haue beene excepted from these generall rules And here againe they say that the Apostles feared that this might be held for arrogancie in them And why on the behalfe of the Saintes of the old Testament and of the holy virgine Againe That they stoode in doubt least the Gentils should returne againe to their idols But that there might not so many duties of deuotion be lost and let slip could they not make some maner of dispatch or dispensation could they not deuise some way to cure and remedie the same And would they that these babish excuses should passe for currant reasons with vs and that against so expresse textes of the scripture What then say they doe you make no more accompt of the saints of those which haue suffered here on earth for the name of Christ and which now are ascended triumphantly with him vp on high c The honour that is due vnto the Saints 1. Cor. 12. Gal. 2. 2 Cor. 3. Act 9. 14. Tim. 4. Yes verily we honour them more then
owne sonnes as in deed they drew lots for two But and if they belieue not vs yet let them at the least belieue their owne writers Cardinall Hugo saith To the end they might haue tribes as the sonnes of Iacob had And in the same sence hee expoundeth this word Esay 4. Lyranus Et inuocetur c. quia vocati sunt because they are called the adopted sonnes of Iacob and are become heades of two tribes after the manner of his owne children The annotation also of their Fonseca vpon Caietan This is a phrase of speech familiarly vsed of the Hebrewes that the name of this man is called vppon by that man when their meaning is that that man is called by this mans name And thereupon he alleadgeth the fourth of Esay and Daniel 9. Let them also remember themselues of their owne doctrine How that the fathers were in the Limbes that in the Limbes they did not see God neither by consequent know the affaires of men whereupon it followeth by their owne sayings that they could not be called vpon And yet notwithstanding Bellarmine in the time of the cleare light of learning is not ashamed to alleadge this place Eliphaz saith to Iob Iob 5. Call now and see if there be any that will answere thee and turne thy selfe vnto some one of the Saintes c. Which place other expositors doe reade with an interrogatiue point And the summe of the text is That no man when he is chastised of God can say that it is any wrong or iniustice seeing hee hath found as hath beene said before matter of reprehension euen in his Angels And how much more saith hee in them which dwell in these houses of clay c. And thereupon hee addeth Cast thine eies round about and see if thou canst find any amongst the most holy who hath beene punished causelesse But and if they will haue it that by Saintes the Angels are vnderstoode besides that it standeth not with the scope and purpose of the text it is as quickly denied as affirmed and such figures doe not proue or conclude any thing But and if they simplie take it to bee vnderstoode of the Sainte then so much the lesse seeing that they in the Limbes could neither heare norse according to their owne doctrine And certainly S. Ierome if he be the author of those commentaries was not aduised of this doctrine notwithstanding that he three handle this verse by name In the Psalmes saith Cocleus it is said Psal 32. Pro hac orab ad te omnis sanctus The Hebrew saith For this shall euerie holy man pray vnto thee c. The Chaldie For this shall euery good man pray vnto thee in time conuenient that is Because thou art readie to forgiue them which confesse their faultes And so S. Paul hir selfe doth expound it Romaines 4. But in euerie place where they find the name Saiâ—t there they will find inuocation or intercession of the Saints August Hieronym Theodor. in Psal 32. But without any longer staying vpon the matter Sant Augustine intreating vpon this place saith Euery holy man shall pray vnto thee because of impietie and for the remission of sinnes because thou fâ—â—giuest them and otherwise no holy man would pray vnto thee And when In due and conenient time when the new Testament shall be come when the grace of Christ shall be manifeted when in the fulnes of time God shal haue sent his Sonne to redeeme them which were vnder the law c. And this is spoken saith he of all Christians of Saint Paule himselfe who being prickt with the sting of the law cryeth vnto God wretched man that I am who shall deliuer mee from the bodie of this death Saint Ierome saith The Saintes doe pray in this life for the remission of their sinnes seeing the most holy are not exempted now is the conuenient time for to obtaine Theodoret in like manner I will not pray vnto thee alone for mine impietie but all those that shall haue the knowledge of thee shall make the same prayers vnto thee Seeing saith he that vnder the new Testament Haimo in Psal 32. Bernard serm 73. in Cant. the faithfull by sea and by land shall praise God by the singing of the Psalmes of Dauid c. Haimo The remission of iniquitie is good and for the obtaining thereof euerie holy man will pray vnto thee in a time conuenient that is to say in this life in which alone prayer can obtaine the same Saint Bernard For this saith he c. Seeing saith he that the Saintes haue need to pray to God for their owne sinnes to bee saued by his mercie they being nothing able to trust and leane to their owne righteousnesse c. And againe Pro hac orabit O misericors c. Idem in ep ad Henric. Senens Archiep. Euerie Saint whosoeuer saith hee shall pray vnto thee O most mercifull father for his iniquitie becomming a humble suter for the sence and feeling of his sinne and miserie and yet notwithstanding a Saint for that he consenteth not vnto it in that be delighteth and taketh pleasure in the law according to the inward man c. And Cardinall Hugo saith For all the Saints and holy men haue need to pray vnto God for the remission of their owne sins c. And in a couenient time that is to say in this present life according to that which is said labour whiles it is day c. Farre enough off then from the exposition of our aduersaries That the saintes deceased doe pray for vs. And Lyranus followeth Saint Ierome Cardinall Caietanus and Arias Montanus translate it Super hac not Pro hac that is saith Caietanus That euerie Saint shall pray vnto God for to obtaine the blessed fauour of his diuine righteousnesse c. Here is no question then of praying for another in an other life And as little proofe is there to bee gathered out of Psalme 121. Psalm 121. I haue lifted saith Dauid mine eies towardes the mountaines from whence succour shall come vnto me c. By the hils they will vnderstand the Saintes This is a figure And by these hils some vnderstood the scriptures as Saint Augustine others the heauens as Euthymius some the Saintes as Caâ—siodorus Of such sortes of speaking there followeth no good argument But let vs take them in whatsoeuer sence they will If it bee to the Saintes they were according to their owne doctrine in the Limbes and therefore in vaine for that purpose they had more need to haue cast downe then to haue lifted vp their eyes But they should at the least haue considered what followeth My succour commeth from the Lord who hath made heauen and earth And then not from all or any of these creatures bee they neuer so high and eminent And this is that which Saint Augustine saith No man can vnderstand by these mountaines great personages August in psal 121.
hauing beene from the beginning belonging thereunto For hauing said In communicating and worshipping the memoriall of the holy Virgine of such men Saints and women Saints c. it followed that the Priest said some thing and he cut it off al too short leauing the sentence imperfect and hanging in suspence for this cause consideration that he might make an end with a praier which he linked thereunto and it is attributed by some to Pope Siricius by others to Gregory Of the Letanie altogether after the like manner for it was a generall praier which was made into Articles for all the necessities of the body of the Church and of the members therof yea for the estate of the world c. And at the end of euerie Article the Cleargy and the people were wont to answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord haue mercy vpon vs a thing as yet practised in the reformed Churches of England And in al the Liturgies aboue named all these Articles are craued of one onely God by Iesus Christ Likewise that of Clement the Pope Pro superna pace Deum oremus pro salute animarum nostrarum pro prosperitate sanctarum ecclesiarum pro clero populo pro magistratibus totius mundi Let vs pray for the peace that is on high for the saluation of our soules for the prosperitie of the holy Churches for the Cleargie for the Cominaltie for the Princes of the world c. And to euery Article that the Deacon pronounced the people and the Cleargie answered Lord haue mercy vpon vs. But for as much as the third Councell of Carthage had said that all praiers should be directed made to God those who had resolued to thrust in the Inuocation of Saints began indirectly O Lord heare vs by the intercession of the Virgin Lord doe thou prepare and guide our waies pathes by the praiers of thy Saints c. But Gregorie proceedeth further euen to a direct praier Saint Mary pray for vt c. And to the end that this might find a more gracious intertainment welcome it was said that there were some that had heard the Angels in the celebration of a certaine solemne Letanie crying Regina coeli laetare Reioyce thou Queene of heauen c. Gregor l. 12. Comment in Iob. c. 13. As also to establish this doctrine vpon a more durable and firme foundation Gregorie laboured to race and blot out as much as hee could that which had gone before For S. Augustine had said proued by the Scriptures that the Saints did not intermeddle with humane affaires Gregorie to the contrarie Those that see saith he the charitie and tender loue of Almightie God it is not possible that they should be ignorant of any thing And this fell about the yeare 600. Towards the yeare 680. the sixt generall Councel was held at Constantinople wherein was condemned the heresie of the Monothelits They cite against vs out of this Councell these words After the worshipping of the one onely God let men pray vnto the Saints to become intercessors vnto his Maiestie The East and West Churches were already become corrupt inough euen in their being come to that state But when we bring that Councell against them in an other instance then they haue learned to say that there were no Canons made in it and that those nine which stand in the Tomes of the Councels are fained Damasc l. 4. de Oithod fid Damascen about the yere 800. mult plied enlarged this opinion and that so far as that he taught that we ought to adore worship the holy Virgin calling her the Queene of al creatures and the Saints the friends of God to the erecting of Churches vnto theÌ„ directly against S. Augustine Beda his fellow in time did the same For how could it be that the Saints should be lesse priâ—ed when as the second Councell of Nice had ordained at the same time that their Images shuld be worshiped But behold at the same time Claudius B. The doctrine of Inuocation of Sainth opposed first of Auxer afterward of Turin the same with Adalbert the Scot reestablished the vniuersity of Paris in the time of Charls the great did oppose himself therunto Return hee you that are so blind vnto the light Claudius Taurinens aduers Theod. Abba which inlightneth euerie man that commeth into the world to that light that shineth in darknesse and so as that the darknesse cannot comprehend or put it out What is the meaning of this though Noe and Daniell and Iob were in the midst of you but to the end that no man shuld trust either to the merit or to the intercession of the Saints Because that if we haue not the faith the truth and the righteousnesse that they had we cannot please God Heare then O you which are so foolish amongst the people which runne to Rome which seeke at Rome the intercession of the Apostle heare I say that which S. Augustine hath so often pronounced against you c. But Ionas Bishop of Orleance answered him after his death neither in deed haue we any part almost of the writings of this Claudius of Turin more then is by him alleadged But so it is that it was not growne to any worse condition either with Charles the great nor with the Emperour Lewes the Gentle his Son neither yet with the French Church of his time A manifest testimonie thereof appeareth in that the holding of the contrarie to the Inuocation of Saints was not accompted heresie Synod Paris sub Lothar And in deed this Synode of Paris which wee haue alleadged here aboue hauing to proue that Images Non sunt colendae neque adorandae ought not to be worshipped or adored prooued by the Ancient Fathers that the Angels and Saints are not to be worshipped or adored Now Inuocation is a principal of the true Adoration of the true worship In like manner the Letanie was not then come to the point that it is now but comprehended and contained more of the calling to remembrance then of the inuocating of the Saints For there is a Letanie to bee read in an old booke in the Abbey of Corbee vpon Weser in Germanie which is of the yere 900. or there about as it seemeth by the mention which it maketh of the Emperor Arnulph and of Pope Steuen Bauo Abbas Corbiensis sub Arnulph apud Krantzium in Metto l. 2. c. 10 that should bee the seuenth Wherein the Deacon contenteth himselfe with the naming of the Saints and the people and the Cleargie in stead of answering Ora or Orate pro nobis that is to say Pray thou or Pray yee for vs doth answere throughout Exaudi Christe Heare vs O Christ O thou the redeemer of the World help them c. For example the Deacon said Arnulpho regi vita victoria God giue life and victorie to Arnulph the king The people answereth O Sauiour of the world aide and
was in her integritie saue that in the state of integrity it was repressed by a supernaturall gift of originall righteousnes which did represse keep it vnder which God hath taken away in the first man so from all other men in him as a punishment of his sinne in such sort as that this concupiscence is not sinne in men because it is not against any law of God or if it be that it is the least of all other sinnes in as much as it is onely some small disorder in nature But how can this fancie agree with Saint Paule with this law of the members which maketh vs seruants of sinne Sinne whose wages is no other then eternall death But there is some pleasure in respect of these different opinions to heare what the olde fathers say handling this question against the hereticks of their times as those who are by so much the lesse to be suspected in this cause by how much they haue beene the more renowned testified of for their godlinesse and yet haue not ceased to acknowledge the infirmities of their humane nature Testimonies out of the fathers Ambr. in epist ad Rom c. 5. tom 5. Idem de vocat Gent. l. 1. c. 3. tom 2. Idem in Apol. Dauid c. 11. Notet Pighius S. Ambrose It is most plaine and manifest that all haue sinned in Adam as in the Masse by him therefore we all become sinners euen as we do all come of him He hath lost the benefite and priuiledge by sinne c. Againe Before we be borne we are defiled by contagion before we enioy the light we receiue the losse of our original goodnesse in as much as we be conceiued in sin c. And if the child that is but one day old be not without sin much lesse the daies of the mothers conception We are all therefore conceiued in sin of our fathers and mothers we are borne in their trespasses and euen the very infant beareth about it his pollutions And if thou doubtest from whence this commeth so to passe he maketh it manifest Hence it is saith he that wee are mortall from hence springeth not so much the multitude of our miseries as of our hainous sinnes and crimes our faith to bee lost our hope farre remoued our vnderstanding blinded and our will captiuated And what becommeth then of the power and vertues of the not regenerate of such as continue still and dwell in the corruption of their nature Without the worship of the true God saith he euen that which seemeth vertue is vice without God it is not possible for any man to please God And he that pleaseth not God whom can he please but the Deuill But to come as neere to the quick as may be is there any remainder of goodnesse abiding in man whereby hee may relieue and raise vp himselfe againe Idem Ambros de vocat Gent. l. 1. c. 5. Opere suo opus suum reparat Nay nay but on the contrarie No man saith he is found hauing any thing in himselfe whereby he may recouer his former place and excellencie Man will neuer be able to turne backe againe to God if God himselfe doe not turne and conuert him The grace of our Lord by his worke that is to say by the operation thereof repaireth his worke The will of man hath nothing left of all the powers thereof saue only a power and readie inchnation to destroy it selfe periculi facilitatem c. Gregorius Nyssenus Grâ—â— Nyss l. de oâ—at Man forsooke and reuolted from him who had made him and betooke himselfe to the enemies side that is to say to the Deuil whereupon his freedome and power changed of themselues and his wicked and vngodly will into a grieuous and dangerous seruitude and thraldome vnto sinne Then insued the abolishing of the image and figure of God which was before imprinted euen from our first creation in vs Adde hereto the losse of the groat By which the scripture doth teach vs that there is not of all the men that are so much as one to bee found that liueth one onely daie without spot And this is the cause why wee pray forgiue vs our trespasses although he were a Moises or a Samuel seeing that the same speech of repentance that agreed with Adam is common to all to the end that the Lord may saue vs by grace in graunting vnto vs the blotting out and abolishment of our sinnes And we need not for the finding out of the same enter into the consideration of nature in generall for euerie man entring into his owne censcience may find how needfull a thing it is to craue merciâ— Chrysostome Chrysost in Genel hom 29. tom 1. The first man by the decree of God by his sinne did incurre and draw vpon himselfe the sentence of death and hath past it ouer and conueighed it to his whole posteritie c. The second man is come downe from heauen he alone abiding without sinne and not owing any thing to death that so he might be free amongst the dead and that death might be condemned in his death Againe The nature of this pestilence tooke his beginning from one bodie hath now spread it selfe all ouer into euerie man Idem in Mâ—â—â— â—om 33. tom 2 And if thou demande what manner of plague it is When sinne entred saith he then came the downefall of our libertie for it corrupted the power giuen vs by nature it brought in seruitude and bondage c. Euen such a pestiâ—ence as that such as are infected therewith are not able to doe any thing that is ought worth â—em â—â—â—m 6. 〈…〉 â—â—a 〈◊〉 Fla. 〈…〉 de 〈…〉 Idem l. de natur grat c. 3 de â—id ad Petâ—um c. 23. Idem paâ—sim Iâ—eâ— cp 107. Idem contr Iul. Pelag. l 4. For saith hee in another place The heathen though they wrought good workes yet they wrought them not truely good because they did them not in anie consideration that they had of God but for to be reputed or because that goodnes is good or for the conseruing of hâ—mane societie c. But Saint Augustine against the Pelagians hath handled this matter and ript it vp to the bottome as the thing saith he wherein consisteth the summe of all Christian religion Hold fast saith he that euerie man which is conceiued by the carnall comunction of man woman together is borne in original sinne subiect to wickednes villanic and subiect to death and by this nature the child of wâ—ath c. And therefore this nature of man from the time of his birth hath need of a Phisition because it is nothing sound c. But mortally pestered as is to bee seene in the beadroll of euils which he attributeth vnto it That is the losse of free will thraldome by sinne ignorance and maliciousnesse banishment from the kingdome of heauen and the decree of eternall death Whereupon he saith We â—annot be
relieued if by grace we bee not borne againe in Christ. What then and what shall become of so many goodly vertues of the Pagans Let it neuer be imagined saith he that there can be any true vertue in him that is not iust let it neuer bee imagined that there is any truely iust if he liue not ex fide by faith Fabricius his torments shall be more easie then Catilines not because he was a good man but because he was not so wicked Without faith it is impossible to please God but they haue not expressed anie faith in their workes neither therefore had they anie in their heartes c. The man saith he in another place must first be changed before his workes be changed Antequà m iustificetur impius quid est nisi impius Idem serm 12. de verb. Dom. Idem cp 106. Before the wicked man bee iustified what is hee but a wicked and vngodly man c. Can there then be any thing in man whereby he may help himselfe to come vnto God except he bee first changed and regenerate by his spirite And where becommeth then our free will Hearken Man saith he abusing his free will Idem in Enchilid c. 30. hath lost both himselfe and his free will for as he which killeth himselfe in killing of himselfe liueth no more nor hath any power to raise himselfe to life againe hauing once slaine himselfe so man in sinning by his free wil and sinne becomming conqueror hath lost his free will For of whom a man is ouercome his seruant hee is and therefore man cannot be free and at libertie to worke iustly if he bee not deliuered from the thraldome of sinne and made the seruant of righteousnesse But how shall this libertie be purchased and restored to man againe being solde giuen vp and captiuated c. if he be not ransomed by him who hath said If the Sonne deliuer and set you free you shall be truely free that is to say if he cast you not in a new mould by his grace to be new creatures in Christ Idem de spirit liter tom 3. Tu non poâ—uâ—sti in te nâ—si perdere te Idem ad Bonif l. 1. c. 3. Idem de fide ad Petr. Diaco c. And therefore these are his ordinarie Maxims Free will auaileth vs nothing neyther standeth it vs in any stead it hath no power at all except it be to sinne Thou hast nothing resting in thee but the meanes of destroying thy selfe neither doest thou know to finde thy selfe except hee that made thee doe seeke thee vp Yea saith hee if he doe not draw thee that is to say if he giue thee not to belieue in Christ a power that hath no iotte of free will a power which is not but from God alone For hee concludeth in another place Euerie man is borne in originall sinnne by consequent the child of wrath and from that wrath no man can be saued but by the faith of the Mediator And no man can repent himselfe here if God doe not inlighten him if by his free and vndeserued mercy he do not conuert and turne him vnto him Prosp Aquit ad Capitul Vincent Prosper Aquitanus By the wound of originall sinne the nature of all men was corrupted and killed in Adam whence is sprung out the disease of all concupiscences and lustes and against the which there is no other remedie but the death of Christ c. Yea saith he a disease that he would needes haue and which by him was needfull for vs. For saith hee to him not to sinne was no other thing then not to be willing to sinne Idem de vita contemplat c. 2. but it is not enough for vs to be willing to liue without reprehension our will being vicious and hindered by our feeble and faint possibilitie that which was in him of pleasure choise is become to vs a necessitie euen to sinne And if you say any thing to him of the workes of infidelles hee aunswereth you in these verses Idem in epigram 81. in l. de ingrat passim Per omnes calles errat sapientia mundi Et tenebris addit quae sine luce gerit This light which he calleth faith when he saith in another place Omne etenim probitatis opus nisi semine verae Exoritur fidei peccatum est nique reatum Vertitur stirilis cumulat sibi gloria poenam Cyrillus Alexandrinus He that is become thrall to the seruitude and slauerie of sinne although that he haue cast himself of his owne free wil into this miserable slauerie cannot notwithstanding shake off this yoke when he pleaseth he must seeke deliuerance in another that is in the Sonne of God Let vs neuer make triall of or attempt any other way for the recouering of our libertie for by him alone is graunted our full freedome from sinne to the ende that sinne may not rule or raigne anie more in our mortall bodies and that in the world to come it may not find any place in vs. From whence in two wordes wee gather thus much That in our owne nature we are the seruants of sinne That it raigneth in vs without any gainsay to the procuring of the punishments that are after this life if we bee not renewed in Christ Petr. Diac. c. Episc Orient ad Fulgen. c. Episc Afric Damnatur mortis paena Petrus Diaconus ad Fulgentium Adam hauing willingly transgressed the law of God is by his iust iudgement condemned to suffer the punishment of death and is allâ— holly throughâ—ut that is to say both in bodie and soule changed into worse and hauing lost his owne freedome is become a slaue to serue the filthie drudgerie of sinne Thereupon it is that no man commeth into this worlde free from the bondes of sinne except hee who for the vnloosing of these bondes was begotten after a new kinde of conception the Mediator of God and men Iesus Christ. For what can base and vile man beget but that which is base and vile And therefore as euerie man is of Adam â—oret Pighius so by Adam euerie man is the seruant of sinne Rom. 5. c. And such deceiue themselues as say that death but not sinne hath passed throughout mankind when as there is not one of all the sonnes of men which is deliuered from this damnation death but by the grace of the redeemer c. without this grace a man might think and desire humane things but he could not either thinke of or haue any will vnto the things concerning God For the first principall foundation thereof is to belieue in the Lord of glorie crucified This commeth not from the libertie of our free will or naturall will for flesh and blood doe not reueale the same but the heauenly father to whom he will drawing him vnto this true libertie not by a violent necessitie but by a gentle infusing of his holy
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
yet notwithstanding the same hee loueth them For saith he There is not any one sinne that God iustifieth and aloweth he hateth them all but by his grace he causeth sinne to bee consumed in vs in as much as it is wasted somewhat and diminished in the liues of such men as profit but consumed in the liues of such as haue attained to perfection that is to say after this life And this he maketh plaine in an other place by S. Hillarie There is not saith he in this life any purifying and cleansing away of all sinne Idem l. 2 cont Iulianum and yet hee hopeth to attaine humane perfection that is to say a nature perfectly cleansed in the last resurrection Which thing our Lord if so be that our Aduersaries would haue belieued him hath said in one word vnto his Apostles You are now cleane because of my word And yet hee had said My father cleanseth you and purgeth you euerie day that so you may beare more fruit c. If then sinne do still dwell in the regenerate and that such sinne as begetteth infinite other sinnes in vs and these sinnes death yea so many deathes so many hels doe we purchase vnto our selues as we commit sinnes and therefore farre off from meriting of life for an other seeing we cannot doe it for our selues Neither haue wee any other exception to alleadge against it but this There is iust cause and matter in vs to condemne vs yea and more then inough but praised be the grace of our God That we are in Christ c. That there is no condemnation to such as are in him But if they say to vs that euen as the flesh worketh sinne in vs vnto condemnation if grace doe not preuent euen so the regenerate spirit worketh good workes vnto saluation yea sufficiently yea aboundantly c. We answere That the beginning and originall of good workes is altogether of God whereas the beginning and originall of sinne is of our selues so that in deed damnation doth belong to vs and saluation to God as also that these good workes proceeding from a heart not perfectly regenerate haue alwaies a spice of euill euen of the euill that is in and of vs and that sufficeth to make them displeasing vnto God saue that he beareth with them through his mercies exhibited in his Sonne the goodnesse which we cannot make our accompt and reckoning of before God seeing it is his It is generally therefore said of all men but this word is expresly and properly appointed and directed to the regenerate to the end that in their miserie and misdeeds they may seeke and search for the remedie which God hath prepared for them in Christ Eccles 6. Prou. 10. Iob. 15. Psal 143. that all are sinners There is not a man vpon the earth that doth good No man can say I am cleane from sinne yea euen amongst his Saints God cannot find any that are able to abide the triall And if we say saith the Apostle that we haue no sinne wee deceiue our selues and there is no truth in vs. On the contrarie it standeth vs vpon continually To craue pardon Psal 19. because we are continually euen euerie houre sinning and pardon Ab occultis nostris From the sinnes that we neither see nor perceiue We are so seared in respect of the sence and feeling of sinne And of all this it followeth that as God hath shut vp all vnder sinne so likewise vnder condemnation the same extending and stretching it selfe also vnto vs if he had not shrowded vs vnder the protection of his grace As concerning our good workes Without me saith the sonne of God you can doe nothing no not so much as thinke a good thought Iohn 15.6 2. Cor. 3.5 Acts. 16.14 Psal 119. Philip. 2.13 Iam. 1.17 but in that you are any thing fitted thereto it is of God of God that openeth our heart that inclineth it vnto his lawes and which strengthneth it in his waies that accomplisheth in vs both the will and the worke according to his owne free-will and good pleasure Of God the father of lights from whome euerie good gift commeth c. But principally the gift of faith without which neither we neither any thing of ours can please God Math 16. the faith I say of the Sonne of God Which flesh and bloud do not reueale but the father that is in heauen And what should God be bound and indebted to vs for that which he himselfe worketh in vs of his meere grace for these pretended good workes Osce 13. Nay let vs say rather with the Prophet Israell thy destruction is of thy selfe And thou must impute and lay it to no other but to thine owne selfe But thy saluation is of me Thou hast not any thing then to reproach or accuse But how will the case stand if these verie workes weighed in the balance of iustice bee found to be sinnes And so much the rather and more likely because that thou dost make accompt of them for holy and sanctified deedes as also so much the more cursed and damnable by how much the more thou accomptest of them for meritorious The Sonne of God said vnto his Apostles When you haue done all that is commaunded you say we are vnprofitable seruants Luk. 17.10 But how farre off are we And next what meaneth this To do that which we ought But to doe it as we ought and to that end that it ought to be done c. And who is he that is able to obserue all that and if it were but in one onely action And that I may not presse them withall how would he bee able to doe it for Gods glorie c. without making some mixture for his owne interest as either for his owne profit or honour c. But as for sinne and that which is euill what is it that wee are not cunning inough in to doe verie well and on the contrarie where is that good thing that fadgeth not and falleth out most ill fauouredly in our hands and that in diuers respects So then we must say with the Propht All our righteous deedes are as a stained cloath Our righteous and best deeds saith he and not our vnrighteousnesse for in all our workes how good so euer they seeme to bee there doe iumpe and meete together something that is of the spirit and something that is of the fleshe as they are more or lesse strong in vs according to the saying of Saint Paul who teacheth vs not to flatter our selues When I would doe the good as if hee said euen when I buckle my selfe about it with all the power within me Rom 7. Philip. 3. Euill is readie with me to will is present but I cannot find the meanes to doe and performe it c. And for the proofe hereof wee neede no other proofe but to consider and looke into our selues and our best actions as into our praiers with what an
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
Aquitanus moueth a question to this purpose wherefore the iust are called sinners for if they bee iust how are they sinners And if sinners how are they iust Not one of them saith he that liue in this mortall bodie can say that hee is without the contagion of sinne no not those excellent leaders of the flockes of Christes sheepe seèing that he hath enioyned euen them to say Idem in Epigra 46. in Psalme 129. Forgiue vs our trespasses c. Not any one of the Saints how well and commendably so euer hee liue in this world But saith hee in an other place those are called iust because that sinne is dayly taken away and diminished in them that is by the growth and proceeding of regeneration but these are called sinners because that it increaseth in them dayly that is by the increase of the proceeding of their corruption c. As also we alleadged heretofore out of Saint Chrysostome That God to shew that he is only iust and all the rest of the iust and righteous sinners suffered euen the best and most approued to fall c. as Dauid Abraham Peter c. In so much as that the exception would not extend vnto the Virgine Marie Orig. hom in Luc. 17. whome sometimes hee taxeth for her ambition and sometimes for weakenesse of faith c. And Origen goeth further If saith hee shee had not taken offence at the passion of the Lord the Lord hath not died for her sinnes And if all haue sinned and stand in need of the grace of God being iustified and redeemed by his grace then Marie also as who for a time was also offended c. We cease here to repeate many other for that they are before alleadged Wherefore without exception wee are all sinners but from these sinners hauing sinne proceeding and springing from them to the meriting of condemnation can there also proceed workes meriting life and saluation Let vs heare them yet further Origen expounding these words of Saint Paul To him that worketh the reward is not accompted for grace but for a debt c. But I saith he cannot be perswaded that there is any worke that can craue recompence or reward of God as a dew debt c. And hee rendreth a reason Idem in Ep. ad Rom. 4.4 August de verb. Apost Serm. 31. Idem Ep. 54. ad Maced Idem in psalm 142. For the wages of sinne is death but grace is eternall life Saint Augustine Wee are not in this world without sinne but wee shall goe foorth of it without sinne Againe Who so saith that he is without sinne is not in the truth and who so saith that in any worke that is verie well done he is without sinne he deceiueth himselfe For saith hee Neuer did man any good worke with that charitie that he might and ought and therefore euerie man remaineth vniust now the vniust and vnrighteous cannot but sinne in a iust and righteous worke And to be short saith he Charitie is a vertue whereby we loue that which ought to be beloued In some greater in some lesse and in some not at all and in no man growne to such perfection but that it may increase and grow in him as long as he liueth And that lesse measure that any man hath then he should euen that is a vice and such a vice as that it causeth that there is not a iust or righteous man on the earth not one that doth good nay which sinneth not Such a vice as that man whiles he liueth cannot be iustified before God A vice whereof it is said if we say that we haue no sin c. by reason whereof we are to say how well so euer we haue profited Forgiue vs our sins c. Where we see that S. Augustine maintaineth that the want of charity continueth alwaies here being of it selfe sufficient to make insufficient that which we take to be the most sufficient of all our workes Idem Ep. 30. ad Hieronym In a word he cleane cutteth off all Who are they that are blessed Not those in whome God findeth no sinne for hee findeth sinne in all c. Not those that doe good workes for all thy workes saith he are viewed and found to bee wicked And if there should bee giuen and rendred to thee according to that which is due to thy workes without doubt hee should condemne thee for the reward of sinne is death And what is due vnto wicked workes but condemnation But they are blessed whose sinnes are remitted God heapeth not vpon thee the punishment that is due but bestoweth grace fauor vpon thee which is not due or deserued Saint Ambrose saith I hold it for good and sound Ambros de Iacob that we are not iustified by the workes of the Lawe then it must follow that J haue nothing wherefore I should boast my selfe in my workes but rather in Christ. J will not glorifie or boast my selfe as though I were iust but because J am redeemed because I am disburdened and deliuered from sinne but because that my sinnes are forgiuen me not because that I haue helped my selfe therein or yet any other for me Quia profui Idem de vocatione Gent. l. 5. c. 5. but because I haue an aduocate with the Father c. Againe As there is no action so wicked as that it can hinder the gift of grace so there are no workes so excellent as that they may challenge as their due recompence that which is freely giuen For otherwise the redemption of Christ should grow base and contemptible and the prerogatiue of the workes of man should not yeelde and humble it selfe vnder the mercie of God if the iustification which is wrought by his grace were due vnto precedent merites For so it should not be any more the gift of one that giueth but the wages of one which laboureth c. To bee briefe mans merites whether past or to come are not to make vp any part of the price in this purchase Saint Ierome saith What vprightnesse Hieronym in Prou. 20. in Eccle. c. 7. Gregor Nyss l. de orat Bernard Serm. 50. what cleannesse can there be in the liues of the righteous The workes that wee discharge by the ministerie of our bodies are alwayes mingled with some errour Againe We are saith Gregorius Nyssenus taught by the Scripture that there is not any one amongst men to bee found which can passe ouer one day without spot or staine But Saint Barnard though hee liued in an age full of all humane presumptions did notwithstanding hold fast this puritie of doctrine If there be saith hee any righteousnesse in vs it may bee vpright and honest but it can neuer be pure If so be that we will not thinke better of our selues then wee doe of our forefathers all which haue confessed no lesse truely then humbly That all our righteousnesse is as the menstruous clothes of a woman c. For where shall
had taught as our aduersaries doe should hee not haue put downe in stead of his Antithesis or contrarie assertion which he bringeth in In meriting alike Idem ad Rom. c. 8. by working that which is good as he himselfe doth c. Here it were requisite that we should bring in the whole and intire speeches of S. Augustine but we will content our selues with his ordinarie maximes Death could not be ouercom but by death Christ hath taken vpon him to die that his vniust vnderserued death might ouercome ours that was iust and deserued August serm 10◠de temp Idem serm 141 de Temp. and to the end that he might deliuer the guilty iustly being himselfe slaine for them vniustly Christ in bearing the punishment being guiltles hath paid the punishment and satisfied the offence His resurrection hath paide or broken the bandes of our double death and hath in like manner framed and procured our twofold resurrections c. Our righteousnesse notwithstanding that it were true yet is it such in this life as that it consisteth rather in the forgiuenes of sinnes then in the perfection of vertues Idem serm 18. de Temp. Idem de ciuit Dei l. 19. c. 27. l. 2. c. 29. Idem de verb. Domim serm 61. Idem de verb. Apost serm 6. Idem in psal 30. Idem in psal 70. Our sanctuarie and cittie of refuge our enfranchisement is the remission and forgiuenes of our sinnes c. If our righteousnes be not in Christ then it is no righteousnes at all Our righteousnes is he which goeth vnto the father whereas notwithstanding we are not seperated from him in as much as he is one with vs euen with his bodie which is the Church Our righteousnes is the righteousnes of God not our owne which we haue in him and not in our selues The law cannot be accomplished by thee it hath beene accomplished by Christ c. And therefore saith the Psalmist Deliuer me in thy righteousnesse for if thou shouldest looke vpon behold mine thou wouldest condemne me Now this is that iustice of God which is made ours when it is giuen vnto vs. Againe I know no righteousnesse in my selfe I do not call to mind any other then thy righteousnesse deliuer me by thine and not by mine owne for if I haue no better to saue me by then mine owne I shall be numbred amongst them of whome it is written That the not knowing the righteousnesse of God Rom. 10.3 but seeking to establish their owne did not submit themselues vnto that righteousnesse which is of God that is to say to the righteousnesse which is of faith exhibited by grace Which saith he raiseth vp those that are cast downe August contr aduers legis Idem de Trinitate l. 13. whereas the law casteth downe them that are raised vp bestoweth good things vpon man where as the Law doth nothing but commaunde goodnesse that is in as much as it doth iustifie vs by the bloud of Christ And what is it saith he to be iustified in the bloud of Christ The father being angrie seeth his Sonne dead for vs Idem de grat Christ l. 1. c. 48 and so becommeth appeased toward vs. Whereupon we shall be saued not in our selues but in God not by our selues but by Jesus Christ And not in our owne righteousnesse but in his For the Apostle S. Paul saith verie wel that he is vnreproueable according to the righteousnesse which is of the Law but this righteousnesse he accompteth as dung and losse in respect of the righteousnesse which we hope for Idem in Psal 31. in Psal 138. and which we ought to thirst after c. Because saith he in another place that the one causeth vs to loose the other For Si vis alienus esse à gratia saith he if thou wilt haue no part in grace then boast thy selfe of thy merites All wholly is imputed to the grace of Christ and not to our merites Blessed are they not in whome there is no sinne found but vnto whome their sinnes are forgiuen Idem in Psal 142. Idem in Psal 142. c. In an other place Heare me in thy righteousnesse not in mine owne if he should say Heare me in my righteousnesse he should call it his merit Yea but he calleth it in some places his righteousnesse But when he speaketh of his owne he vnderstandeth giuen as when we say Giue vs our bread c. But hee speaketh in a more reformed manner when he saith Idem Serm. 49 de Temp. Idem in Psal 142. In thy righteousnes Again Thou shalt quicken me in thy righteousnes not in mine owne not because that I haue merited that thou shouldest so doe but because that thou hast pittie vpon me They whose sinnes are couered for they are couered they are abolished and blotted out If God haue couered our sinnes Voluit auertere he would turne aside and not see them and if hee would not see Noluit animaduertere hee would not take acknowledgement thereof neither yet saith he by consequent punish them Idem tract 3. in Iohn Noluit agnoscere maluit ignoscere he would not appoint any punishment for them he had rather forgiue them For what other thing can it be to see them but to punish them c. The body of Christ that is to say the Church is not iustified in it selfe but by grace And all the members thereof euen all those that are iustified by Christ are iust and that not in themselues but in him This grace exhibited and powred abroad in Christ this righteousnesse of Christ which must go in paiment for ours Idem de spir lit c. 8. how shal we come by it By the merit of our works or by the meanes of faith Verily saith he by faith By faith saith the Apostle euery man is iustified but hee addeth The righteousnesse of God is manifest He saith not the righteousnesse of man or of his owne will but the righteousnesse of God and yet hee meaneth not that essentiall righteousnesse of which God is called righteous but that wherwith he clotheth couereth man when he iustifieth the wicked The righteousnesse of God notwithstanding by the faith of Christ that is to say Idem Ep. 106. by the faith by which we belieue in Christ Againe The law according to which the Apostle a most constant Preacher of grace saith that no man shall be iustified doth not consist onely in circumcision or other the Sacraments of the same which hath figuratiue promises but also in the workes thereunto belonging and which who so performeth liueth iustly that is in the Law of the ten Commaundements c. This is far off from that which our Aduersaries answere That the Apostle in that his whole discourse doth meane nothing but the ceremoniall law And the doers of the law shal not be iustified that is to say shal not be made righteous shal not
we haue not faith we are not of God we haue nothing to pretend wherfore we haue any right or part in his inheritance But certainely that which we doe if we bee the true children of God we doe it not for the inheritaunce that were in some sort too seruile a thing but rather in consideration of the great bountifulnesse and louing kindnesse of God who hath so loued the world yea which hath in particular so loued vs as to haue giuen his onely Sonne vnto death to the end that belieuing in him we might haue eternall life Who furthermore hath manifested this secrete vnto vs hath giuen vs to belieue therein hath iustified vs in his Sonne and hath sanctified vs by his holy spirit because that this great loue and fauour of God towards vs most miserable wretches ought to beget a loue in vs which may mak vs to loue him alone and that for himselfe which may cause vs to renounce our selues for him and which may make vs loue our neighbours in him Not to procure vs thereby the celestiall Paradice but for the loue of himselfe Nay to loose a Paradice for him if we cannot haue it but without him Such ought to be our loue towards God as that it ought to bee intirely and wholly set on him and cleane and free from all respect of reward or punishment As likewise the good child obeyeth not his father because he is the heire this were an euill signe but naturally because he is a Sonne Neither is he heire because he obeyeth but because he is a child a child who by obeying cannot merite this inheritaunce for it is his part and dutie who notwithstanding by disobeying might loose it and that euerie houre in as much certainely as the inheritance dependeth vpon the father and that grace is lost by ingratitude if it be not renued supported by the goodnesse of the father a bountifull goodnesse descending more freely from the father to the Sonne then it ascendeth from the Sonne to the father And this againe is the cause The loue of God the gift of God wherefore it is a gift of God that this loue of God which worketh good workes in vs this loue of God which hath begotten vs for children to him in the bloud of Christ euen that this same loue should giue vs to be true children and should giue vs to loue God by the operation of his spirit This free loue I say of the Lord which hath iustified vs in his bloud and sanctified vs by his spirit in as much as the merit of Christ worketh not only to the obtaining of the remission of our sinnes A double or two fold righteousnesse but both of them the gift of God Rom. 6. in that we die in him but also to the giuing of his holy spirit vnto vs which renueth the spirit of our vnderstanding to the end that wee may liue to him And yet in the meane time both the one and the other gift is called righteousnesse the former that is the imputation of the righteousnesse of Christ for the remission of our sinnes when it is said Abraham belieued and it was imputed vnto him for righteousnesse The latter that is the operation and working of his holy spirit renuing vs from daie to day from the outward man to the inward and from the old to the new when it is said 1. Ioh. 2. That we are freed and set at libertie from sinne to serue vnto righteousnesse Againe Whosoeuer worketh righteousnesse is borne of God c. But these two sortes of righteousnesse though they both proceede from one and the same fountaine of liberalitie are farre differing the one from the other That as which is able to stand out against the anger of God at all assaies because it is the righteousnesse of Christ imputed to euerie faithfull man by the which he is iustified that is to say quit before God not as one that hath paide the full paiment but as one that hath obtained an acquittance and absolute discharge and that by hauing seene the hand writing defaced and the Bill of debt cancelled and therefore he is called Blessed to whome sinne is not imputed c. This as which can neuer make it selfe able to discharge vs of our debt toward God as making vs day by day more indebted vnto him by reason of that contradiction betwixt the fleshe and the spirit and by the making heauie and sad of the spirit of God within vs Wherupon also the Apostle crieth out of himselfe Who shall deliuer me from this mortall bodie c. And this little righteousnesse notwithstanding as also sanctification which appeareth in our workes is euermore the gift of God grace for grace in as much as those whome he hath iustified 1. Cor. 9. he hath also sanctified hee hath giuen vs faith and the spirit and both to belieue and to do Wherupon the Lord againe thus setteth vpon vs and saith What hast thou that thou hast not receiued Who hath giuen vnto me first and I will repay it him againe c. You are not your owne For you are bought with a price c. Why it is called a reward The word Merit vnknowne to the Scripture Eccles 16. And notwithstanding in as much as Godlinesse hath the promises of this life and of the life to come God vouchsafeth sometimes to call it hyre which hee giueth vs of his free promises hyre promised by him but not deserued by vs a reward whereof he is become debter vnto himselfe that so he might crowne his own gifts vnto the faithfulnesse I say of his owne promises and not to the sufficiencie of our merits For as concerning the word Merit it is not to bee found in the whole Scripture the word it selfe is no lesse new then the doctrine that followeth vpon it In Ecclesiast 16. whence they alleadge Euerie man shall find according to the merit of his workes Hebr. 13. Their Glose hath noted Placetur Deo To the Hebrewes likwise where they Translate Talibus hostiis promeretur Deus by such sacrifices God is merited that is by giuing and distributing of their goods the Greeke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is well pleased But let vs yet further heare the testimonies laide downe in the writings of the fathers The Lord Iesus saith Saint Ambrose Is come to fasten our sufferings to his Crosse Thus haue the old writers spoken Ambros de Incob vita beata l. 1. c. 5. and to forgine vs our sinnes In his death we are iustified c. Now as our sinnes are forgiuen vs in his death that in his death also the passions sufferings of our flesh might die that they might bee nailed to with his nailes Let vs liue and conuerse with Christ let vs seeke and search with Christ the things that are heauenly Wee are renued in the spirit let vs walke in the spirit let vs not cast our selues into new billes of debt by
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
presume of this assurance of your iustification and being of the children of God c. We are so But a word of the pride of Abraham Who belieued saith the Apostle vnder hope against hope And he was not weake in faith neither doubted hee of the promise of God through distrust knowing certainely that he which had promised was able to performe And of the pride of Dauid Psal 23.26.30 c. Rom. 8. who saith God is my saluation whome shall I feare Not saith he the shadow of death I shall neuer bee shaken neuer confounded And of the pride of Saint Paul Rom. 8. Who shall accuse vs who shall condemne vs Who shall separate vs from the loue of Christ Math. 6. Luk. 14. Nay saith he I am fully perswaded that neither death nor life nor Angels nor principalities c. can separate vs he speaketh of all the faithfull and not of himselfe from the loue which he hath shewed vs in lesus Christ A pride well pleasing and acceptable vnto God which this doubtfull and wauering faith of our Aduersaries cannot bee as appeareth in that he reproacheth his Apostle therewithall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou of little faith why doest thou doubt As neither that spirit houering in the ayre which he forbiddeth them in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that in such things as for which they had no such expresse promise Namely in as much as it was humilitie in Abraham to submit himselfe and all his reason to the will of God how contrarie so euer it might seeme to him to be vnto the promise as it is likewise in euerie Christian to assure himselfe both of the remission of his sinnes as also of the kingdome of heauen by the free goodnesse of God manifested in his word whereas on the contrarie it is a pride borrowed from that first in the fall of man rather to belieue the doubts of the flesh or of the creature then the word of the Creator as also to goe about to attaine the least thing that can be by all our merits and then by a stronger reason to pretend to be Gods without God as our first father did And sutable vnto the same is that which we learne of the same fathers Hillar in Mat. c 5. S. Hillarie The Lord would haue vs to hope for the kingdome of heauen which hee hath declared to consist in him without any ambiguous doubting of any vncertaintie that can be in his will For if faith become doubtfull and wauering there is no iustification insuing such a faith And therefore S. Cyprian said Cypr. de mort Why should wee stand perplexed or amazed Who needeth to tremble and be sad but he whose hope and faith doe faile him It is fit for him to feare death who will not goe vnto Christ And to be vnwilling to goe vnto Christ belongeth to such a one as belieueth not that he shall begin when he is dead to raigne with Christ For it is written That the iust liueth by faith If therefore thou be a iust man if thou liue by faith if thou belieuest truly and verily in God why doest thou not imbrace death it being so certaine a thing that thou shalt abide with Christ and beeing so sure to inioy the promise of thy God c. This is saith he in an other place not to know God This is to offend Christ the master of the belieuers by the sinne of incredulitie This is not to haue in the house of faith the faith which is est ablished in the Church August de verb. Dom. Serm. 28. But is not this then ouer weening Heare Saint Augustine Presume saith he but not of thy workes but of the grace of Christ for you are saued by grace saith the Apostle To preach that which thou hast receiued is no arrogancie it is faith and faithfulnesse it is not arrogant ouer weening it is deuotion But we are vnworthie we are weake in faith c. Idem in Psal 88. Yea saith hee but God hath said it but God hath promised it and if all this may yet seeme little vnto thee then hee hath sworne it vnto thee Seeing then saith he that the promise of God is not firme according to our merits but in respect of his mercie no man ought to preach with a trembling doubtfulnesse that which he cannot any way doubt of But must wee not all appeare before the tribunall and iudgement seate of Christ Idem tract 22. in Iohan. Iohn 5.24 And how darest thou promise thy selfe saith hee that thou shalt not come into iudgement Nay God forbid saith he that I should be so bold as to promise my selfe that but I belieue him that hath promised it Who so belieueth on him that hath sent me hath eternall life and shall not come to iudgement that is to say to haue the sentence of condemnation pronounced against him for he is alreadie passed from death to life And this is brought to passe by his promise not by my presumption that I come not vnto iudgement And this is the same that Saint Barnard argued against Abailardus Bernard in Ep. If faith saith he doe wauer it is nothing worth as also our hope is in vaine c. Who so speaketh that hath not as yet receiued the holy Ghost But Saint Augustine better Faith consisteth not in opinion neither yet in coniecture it is fast placed in his heart that hath it and that from him of whome it springeth but Certae scientiae acclamante conscientia Of certaine knowledge the conscience testifying thereunto This is the substance of things to be hoped for and not a fantasie gathered vpon coniecture By the word substance there is set before thee a certaine and stable thing Faith then is not an opinion but a certaintie But Who art thou saith hee Aestimatio Idem de sragmentis septem Serm. 3. Fiducialiter And how great is this glorie And by what merits dost thou hope to obtaine it I consider saith he three things wherin my hope consisteth The loue of Adoption the truth of the promise and the power of the deliuerance As for any other thing let my foolish reason murmure and repine as much as it will I aunswere confidently and boldly I know whome I haue belieued and am throughly assured because he hath adopted me in the aboundance of his loue because hee is true in his promise and because he is of power and abilitie to exhibite and effect the same This is that three-fold band that is so hard to breake in peeces the which hath beene reached and conueyed vnto vs from our natiue Countrie from on high into this prison Let vs hold fast by the same to the end that it may lift vs vp that it may drawe vs yea that it may attract and hale vs to the presence of the glorie of the great God c. The Disciples say Who can bee saued The Lord answereth them
righteousnesse of God by which we are iustifyed And they are said to be of God and of the Lord because that both the one and the other are the giftes of his bountifull liberalitie Againe And by this faith wee are iustified not by the workes of the Law neither of nature neither yet by the power of free wil for iustification is obtained by faith Idem in c. 10. ad Rom. and thus by the righteousnesse of faith is accomplished the true righteousnesse of the Law yea saith he notwithstanding we be iustified by faith yet it is gratis for euen faith it selfe is a franke and free gift proceeding from aboue c. Againe Idem in c. 5. ad Rom. My impietie saith hee meriteth not this benefit but what is it then which the pietie of my redeemer meriteth Neither yet my vnrighteousnesse maliciousnesse or pride but what is it then that on the contrarie his righteousnesse goodnesse and humilitie cannot effect and bring to passe Yea what is not the punishment of the Crosse able to preuaile in against the kingdom of death Or the Son of God made man for the redemption of man especially seeing that with him and in him al our sinnes are pardoned and forgiuen vs and all his graces giuen vnto vs This faith therefore which iustifieth shall it goe bare naked and vnaccompanied Shall it not carrie with it good workes Yes rather it will appeare and shine out more euidently by workes but not therefore iustifie vs by the workes thereof Haimo saith From faith man commeth to workes Haimo in c. 11 ad Rom. but not from workes to faith faith is conceiued in the heart vttered and confessed by the mouth and garnished by good workes and by this faith liueth the iust and righteous man vnto eternall life but as for that which is without workes it is dead Idem in c. 1. 4. Now if Abraham himselfe had beene able to haue beene iustified without being assisted by the grace of God then the gift of iustification should not haue beene reckoned as a gift but as a thing of dutie and then Christ should haue died in vaine Ausbertus We must first belieue for after that a man belieueth he loueth Ausbert l. 2. c. 2. in Apocaly p. Theophyl in c. 6. ad Ephes An Ielme in c. 1. ad Rom. Ausbert in A-Apocaly p. l. 10 c 22. Radulph l. 1. c. 1. in Leuit. and faith and loue do make vs doe good workes Theophilact Charitie without faith profiteth nothing yea which is more without faith it cannot be Anselme By faith the soule beginneth to liue being before dead by infidelitie And faith by which a man liueth worketh by loue because that faith without works is dead But Ausbertus saith How holie and righteous soeuer a man may be yet he is alwaies in such case as that he may still grow and increase in vertue whereupon the Psalmist saith Lord shouldest thou forget to take pitie vpon me c. And Radulphus Hardly can a man doe anie good worke without the cleauing thereto of some sinne and therefore it is to be feared that so long as we expect and looke for the recompence of perfect deuotion God still exacteth the penaltie of the sinne which wee haue mingled therewith And Anselme Anselm de mensur crucis If a man should serue God a thousand yeares and that with great zeale and feruencie hee should not merit ex condigno to inherite the kingdome of heauen one halfe day For saith he in another place Workes are by grace and not grace by workes Idem in c. 2. ad Galath and therefore no man by anie meanes can be iustified by workes but onely by faith which proceedeth of grace And yet herewithall I am not ignorant that sometimes these selfe same Doctors doe attribute much to workes As when Haimo following Cesarius his trace Haimo super Euang. in oct Pasch setteth downe seuen waies for the obtaining of remission of sins And when Rabanus recommendeth to the same end fasting and almes deedes and yet rather as themselues say To enter into a certaine kind of recompence for their veniall sinnes which notwithstanding is contrarie to their owne Maxims then to merite rather thereby to shew forth some tokens of repentance then to make vp any worke of satisfaction c. Then thus it behoueth namely that their Maxims stand firme and immoueable and that what they say more bee squared and bounded by them and that so much the rather because such Maxims are vttered by them at such times as when they speake not after the conceipt of their owne corrupt and carnall sence but as searchers and seekers out of the true and proper sence and meaning of the word of God And yet notwithstanding all this we are farre off from those kindes of doctrine which came to bee preached in the beginning of this age wherein we liue namely That workes without faith do merite to receiue and haue faith giuen That the works of the faithful do merite deserue eternall life That Christians are able to merite the same not only for themselues but also for others c. And thus we are come to the yeare 1100. But this was the mischiefe that that which was preached ordinarilie to the people by the Priestes whether couetous or ignorant could more preuayle to leade them out of the way then the other which was written by these Doctors who were not but for the learned could worke to reduce and bring them into the way And on the other side that the soile whereinto this euill seede fell was verie apt to receiue and intertaine this abuse namely the naturall pride and presumption of man And yet further we are to note and obserue that which wee haue seene intreating of the inuocation of Saints that in the Catechisme of the sicke or rather such as draw neere their death Anselm in Ep. manuscript drawne out of the Epistles of Anselme they were daily taught to oppose and set against the reprochfull checkes of Sathan and the deadly accusations of their owne consciences nothing but the onely merit of our Lord and against the wrath of God for sinne no other thing then his righteousnesse And for a further proofe by a place out of Anselme a sufficient scantling and taste whereby wee may see what consideration all the holy men of the same age Anselme in medit bad of this matter My life saith he doth astonish me for when I haue well and throughly sifted it I find it either wholly sinne or else nothing but barrennesse But and if there appeare any fruit it is either counterfeit or imperfect or else corrupted and spoyled in such sort as that it cannot possibly please God yea that it cannot possibly but displease him In summe either it is wholly inwrapped in sinne and thereupon damnable or vnfruitfull and thereby contemptible But what cause or neede is there that there should a difference be
is the fountaine and welspring of iustification And in an other place Magniloqui dicuntur c. Such saith he are rightly called the greatest brauers who put their trust in themselues as being righteous and thereupon presume of the workes of the Law As on the contrarie those are called and are truely poore which know themselues sinners and perceiue that they can no way be iustified but by the faith of Christ. And therefore saith he it is requisite that this conceitednesse of thinking to be saued by workes should be laid downe Idem in Soph. l. 2. c. 3. Idem l. 2. in Genes c. 3. Idem in Esa c. 8. Without faith it is impossible to please God it is in like manner impossible but by faith Abraham Isaac and Iacob c. were not saued any otherwise For righteousnesse is Ex fide in fidem of faith and vnto faith Of faith that is of him who hath promised who hath sworne Vnto faith that is of him who hath belieued in him that promised and giuen credite to him that swore c. But as for such as are not true Israelites they haue no such faith for in seeking and searching after their owne righteousnesse they could not stoope vnto or vndergoe this of faith but haue toyled themselues by seeking the same from workes to workes as if Abraham had beene iustified by workes when as the Scripture testifieth of him Idem de Victor verb. Dei l. 4. c. 21. that he belieued and it was imputed vnto him for righteousnesse c. Verie excellently therefore is it said From faith to faith for in that the Sonne of God is come c. this proceedeth of the faith fulnesse of God of whome it is written God is faithfull c. Namely herein that Dauid and others moe haue not pearced him through with their sinnes and that he accomplisheth by his exceeding great faithfulnesse what hee had promised of his exceeding great grace And this righteousnesse tendeth in fidem vnto an other faith because it is not possible that any man should be iustified before him by his workes but by faith Idem in reg l. 2. c. 39. According to that which is said If thou obserue and marke mine iniquities O Lord c. And to be briefe he oftentimes vttereth these words The onely faith of Iesus Christ is able to iustifie c. Lombard likewise Loâ—bard l. 3 d. 19. 25. We are iustified by the death of Christ that is to say cleansed from our sinnes by faith in his death Beholding him by faith after the manner of the brazen Serpent we are deliuered from the bands of sinne and the Diuell in so much as that he is not to demaunde or looke for any thing at our hands Without faith in this Mediatour no man hath beene saued either before or since no man was euer deliuered from that condemnation that came by Adam otherwise then by faith Idem l. 3. d. 26. Rupert in Ioh. c. 1. Impraegnatam mentem Lombard l. 3. d. 23 Honor. in Specul Eccles Richard in Apocal. l. 1. c. And this faith saith he is of God according to that which Saint Augustine saith The mercie of God shall preuent me the mercie of God shall follow me c. That is saith Rupertus Because that to belieue is to haue conceiued the seed of the word of God with loue in his heart as also to haue his mind and spirit conceiued and laden with the same And Lombard To loue God is by belieuing in him to cleaue vnto him and to be incorporated into him by such faith the wicked is iustified inso much as that from thence forward faith worketh in him by loue for there are no good workes but those which are done by the loue of God and this loue is the worke of faith Honorius He is most happie in deede that belieueth rightly and that together with this beliefe liueth well but faith is the foundation and the loue of God and our neighbours is grounded vpon the same And Richard Of faith proceedeth charitie and of charitie doe good workes spring and growe And what is all this but the same which we affirme daily that faith cannot stand without charitie any more then fire can without heate That the life of faith euen as that of trees is knowne because it bringeth forth fruit In a word that wee are iustified by faith onely And yet such a faith as is neuer alone but which containeth in it a certaine heate which is naturall vnto it alwayes acting somewhat neuer idle continually bringing foorth as a fountaine of water the effects of loue which it beareth towards God and the good works it performeth vnto neighbours But Saint Bernard whome we haue so oft heretofore cited goeth further then all the rest For there was in his time a certaine man named Petrus Abailardus a verie Pelagian who durst say That whereas Christ had abased and humbled himselfe euen vnto the death c. that it had not beene but to haue left vs a patterne of liuing well and that our saluation consisteth not in his death and passion but in the growth and proceeding of our good conuersation Whereupon he is not content to giue him to vnderstand that this his assertion is the same which the Apostle calleth the making of the Crosse of Christ of none effect but taketh his occasion and proceedeth further and hauing taken the beasome once into his hand he sweepeth not onely this filth out of the Church that caused him to take it into his hand but withall he applieth himselfe all vnder one to sweepe away whatsoeuer the Iew Gentile Philosopher or superstitious Monke had brought and shuffled thereinto with their vncleane feete or else was negligently looked vnto or tolerated by the sorenamed it hauing fallen out then as it doth oftentimes vnto vs now who are not moued or stirred vp to remoue put away the thing that is euill be it neuer so great And therefore reprouing the waies that S. Augustine did walke in hee dealeth vpon the true iustification in the bloud of Christ by faith more exactly then all the rest Our master saith he knew well that the Law did require more then was in our power Bernard in Serm. 50. super Cant. Idem Serm de verb orig Idem Serm 38 super Cantic Idem Serm. 11 in Annunciat Mariae Idem de milit templ c. 11. Idem Ep. 99. Idem Serm 22 super Can. fusissime but notwithstanding he would giue it vnto vs that we might be admonished of our insufficiencie and that such and so great saith he as that we are neuer able to render vnto God that which we owe him in such sort as that if we should teare and pull our skinnes from off our backes yet are we neuer able to satisfie for our sinnes But wee haue recourse vnto the voice of the bloud of Christ which hath cried farre lowder then the bloud of Abell which proclaimeth in
the hearts of the elect the remission of their sinnes Vnto the Lambe saith he without spot or blemish that beareth the sinnes of the world alone righteous and by consequent alone fit and meete to enter into the holy of holies Now if he onely enter thereinto hee entereth all whole without any faile not one of his bones shal be broken The head shal not enter without the rest of his members his faithfull ones Cohaerentes fide conformes moribus which are fastned vnto him by faith and made conformable vnto him in their manners And they shall enter thereinto couered and clothed with his righteousnesse For saith he He hath giuen it them it is imputed vnto them he is made vnto them righteousnesse from God yea sufficient righteousnes And seeing he is made righteousnesse vnto vs it is ours c. And as for all our owne it is nothing but vnrighteousnes Idem in Can. serm 73. Idem Serm. 1 in Natal Dom Idem de â—â—pl miseric Dei Idem de sept miseric Idem Serm. 3. de Aduent Dom. Idem Dominic 1. post oct Epiph. Idem Serm. 1. de Annunt virg Mar. Initiat For there not the most holy that are but they stand in need to pray for their sinnes to the end that they may be saued by mercie Noe Daniel and Iob must repaire vnto this fountaine Pari voto with the same request desire and thirst that all others For euen the sinnes that we daily commit and which we accompt but sleight are such as presently receiue the sentence of condemnation without any delaie And mine owne soule saith hee of it selfe if God had not sustained me I both doe and will confesse was readie and prone to fall into all kind of sinne But saith hee behold and see his grace he hath iustified vs freely to the end that his grace might be the highlier esteemed of vs. And this grace doth not onely pardon and forgiue vs our sinnes but giueth vnto vs his merits For to the obtaining of remission of sins it is necessarie to haue indulgentiam Dei Gods pardon and it is impossible to haue any good worke if he himselfe doe not giue it but yet much more impossible to merit eternall life by any workes if it be not freely giuen c. Wherevpon the Prophet saith Blessed are they to whome the Lord imputeth no sinne c. And therefore saith hee we haue neede of a threefold grace a conuerting grace a grace assisting vs in temptations and a rewarding grace The first doth rough hew vs as being that whereby we are called The second doth set vs forward as by which wee are iustified The third doth perfect vs as by which we are glorified And the first is called the good pleasure of God The second merit but note by the way in what sence and signification he taketh it And the third praemium a gift wages recompence and all three graces Of the first it is said Idem Serm. 5. de Assumpt beat Mar. Wee haue all receiued of his fulnesse of the others grace for grace the gift of eternall life for the merit that is to say for the gift of temporall warfare And this grace of iustification sanctification and glorification is receiued in the Church by faith in Christ For saith he The misled and vnaduised Sinagogue which hath despised the righteousnesse of God for to establish her owne was reiected and cast off but vnto the spouse of Christ vnto the true Church it is said Desponsaut te mihi in fide I haue betrothed thee vnto me in faith iudgement righteousuesse mercie and compassion Neither must thou say that thou hast chosen me for I haue chosen thee and for to moue me to make thee my choice I did not find in thee any merits but it was of my selfe who preuented thee And therefore I haue affianced thee in faith that is to say not in the workes of the Law and in righteousnesse but that which is of faith and not of the Lawe It remaineth then for thee to iudge betwixt me and thy selfe seeing I haue affianced thee not according to thy merit but according to mine owne good will and pleasure Wherefore let it bee farre from thee to obiect vnto me either thy merits or the workes of the law or yet the heat of the day or the scorching heate of the Sunne which thou pretendest to haue indured but rather acknowledge that thou art affianced vnto me both by faith and also by the righteousnesse of faith in mercie and compassion For the true spouse acknowledgeth both the one and the other grace namely the preuenting grace as also that which followeth and commeth after it And what he saith of the Church he saith of the faithfull as he doth of the members that which he saith of the bodie Idem Serm. 67. super Cantic It is sufficient saith he to merit to know that merits are not sufficient And not to presume of merits is to merit and yet not to presume vppon them is to presume after a farre more sure and certaine way for we haue large matter to glorie of euen the ample mercies of the Lord Idem Serm. 68. super Cantic and his truth which indureth for euer That is to say faith in his promises For is there not sure and certaine matter for vs to glorie in when mercie and truth doe meete together for vs c. And al this by faith Belieue saith he that thy sinnes are forgiuen thee by him against whom alone thou hast sinned and who alone is able to deface blot them out and thou doest wel This is the testimonie which the holy Ghost beareth vnto our hearts saying Thy sinnes are forgiuen thee Whereupon the Apostle saith that men are iustified freely by faith Idem Serm. 1. in Annunciat Mariae Idem super Cant. 22. Ep. 77. Yea saith he by faith onely And so Saint Ambrose vnderstandeth him in his booke of the death of Valentinian And with such I am willing either to erre or to bee wise belieuing that man may be saued by faith alone yea without the receiuing of the Sacrament for Valentinian died whiles hee was of the number of the Catechised prouided that hee haue a desire to receiue it And this it may be was the cause saith he that our Sauiour hauing said Who so shall belieue and be baptised shal be saued in that which followeth saith onely He that shall not belieue shall be condemned c. To shew that onely faith is sometimes sufficient vnto saluation that without it nothing auaileth But this faith by which the iust man liueth doth truely liue it selfe for otherwise how should it quicken and make aliue For by this faith saith hee the heart is cleansed And God cannot bee seene Idem l. 5. de confider that is to say knowne but of him that hath a pure and cleane heart Neither is this faith any doubtfull beliefe On the contrarie opinion when it is growne to a
Serm. de verit mater 27. by the same grace the meanes to cause it to become and prooue such And therefore saith he Man is not onely said to haue the grace of God because he is beloued of God vnto eternall life but also because he giueth him a gift by the which he maketh him wore thie of eternall life which we cal gratiam gratum facientem Grace which maketh a man acceptable that is to wit this faith infused by the holie Ghost into our hearts by the which saith he all the fathers of the olde Testament became acceptable to God and iustified and whereby wee also are deliuered from sinne and death And this fayth saith hee quickeneth the soule by grace Galat. 2. It purgeth it from sinnes Actes 17. c. It giueth righteousnesse vnto the soule Rom. 3. It betrotheth and affianceth vs vnto God Osee 2. Iden in 1.2 q. 102 art 5 Idem in expos 1. Decret In offic de corp Christ In Hymno Tert. summ q. 4.49 arr 1. AEgid Fom c. 12. l. Examer l. 2. c. 4. It adopteth men to be the sonnes of God 1. Iohn 2. It causeth vs to approch and draw neere vnto God Heb. 11. Finally by it men attaine the hire of eternall life Iohn 6. c. Againe To establish and strengthen a sincere heart onelie faith sufficeth c. By faith the passion of Christ is applied vnto vs that so wee may be able to receiue the fruits thereof Rom. 3. It is vnto vs both the beginning and cause of righteousnesse Rom. 8. That righteousnesse which is by the faith of Christ c. Yea and yet Aegidius saith further That all our good workes are the workes of God Thou hast O Lord saith Esai wrought and brought to passe our workes And wee are not sufficient saith the Apostle to thinke anie good of our selues it is he which maketh vs righteous and which effecteth in vs the workes of righteousnesse Nowe were it not better to holde him to these Maximes and to the conclusions necessarily insuing heereof as that wee owe vnto the infinite grace of God our iustification to the perfect and absolute righteousnesse of Christ our righteousnesse to God by Iesus Christ the beginning middest and ende of our saluation according to the Scriptures then according to the curious Meditations which happen vnto the most excellent wittes when the drie and barren veine ouertaketh them to seeke our saluation in our selues in whome there is nothing to bee found but destruction or for any thing wherewith we may pay God or wherewith we may purchase eternall life both for our selues and others out of our owne stocks and prouision In the meane time wee see howe the succeeding ages learned to build vpon these strawie and stubblie foundations Thomas had said That free-will mooued by the grace of God proceeded vnto good workes and became fellow-worker with his grace These men say That free-will of his owne nature dooth such workes as that they merit that God should illuminate the worker with his grace giue him faith c. In such sort as that the vnbeleeuers doe merit of God by their workes not any more the gift of faith and righteousnesse but faith and righteousnesse for a hire which they call Meritum de congruo as a man would say of well beseeming meaning thereby that if not for righteousnesse yet at the least for seemlinesse sake God is bound to giue them his grace See I pray you how this matter agreeth with the Scripture Whatsoeuer is done without faith cannot please God With Saint Augustine The workes of all vnbeleeuers considered in them are sinnes As also with Thomas Whereas God is mooued to distribute his grace it is not in consideration of ante merits gone before or to come but of his free grace and good will sed ex mera gratia And this is the same likewise which the Schoole-men say in their dunsicall doctrine That man by his naturall power doing that which is in himselfe without faith and without the holy Ghost is able to merit de congruo that God should giue him grace And Gabriel Biel expoundeth these woordes Gab. Biel. in 3. sent d. 27. In 4. Sent. d. 14 q. 1. d. 14 l. 3. q. 2. That which is in himselfe louing God saith he aboue all things And this he affirmeth that Man may doe of his owne naturall power Whereas notwithstanding in deed the case standeth thus that loue proceedeth from knowledge and that imperfect knowledge cannot beget perfect loue Yea hee passeth further for saith he as no subiect receiueth anie forme except it be prepared and fitted thereunto euen so it is requisite that our soule should bee prepared for the infusion of grace which is our formall righteousnesse before God and this it commeth to be by the meanes of free-will which maketh a man to know his sinne and to be displeased with himselfe for the same which he calleth dispositionem praeuiam after which he resolueth to loue God aboue all which he calleth dispositionem concomitantem which maketh the soule apt to receiue the stampe and marke namely the infusion of his grace by this act so meriting the same euen so farre foorth as that grace of necessitie and that verie speedilie is infused into it Neither more nor lesse saith hee then in naturall things vltima immediata dispositio necessitat ad formam Which is as much to say in plaine English as that our free-will dooth not onely merit grace at Gods hande for seemelinesse sake but euen of necessitie and perforce Quite contrarie to that which Saint Paule repeateth so often times By grace Thomas likewise Mera liberalitate meragratia c. As also cleane contrarie to that that hee maketh Grace the beginning of our saluation in intention and the effectiue in the execution c. Thomas againe had saide That free-will deliuereth by the grace of God and worketh certaine actions auailable to the purging and taking away of veniall sinnes as also to the stirring vp of the increase of grace But such as come after staie not there For this infused grace of God by the merit of the free-will of man is turned by them into a state and disposition of the spirit made conformable to the Law and will of God by which Man saith this Gabriell also is not onely deliuered from bond of damnation but also is made worthie of life and eternall glorie And the soule saith he informed and taught by this grace by an action drawne partly from this grace and partly from a mans owne will doth merit eternall life not any more de congruo that is to say of congruitie or for seemelinesse sake but de condig no for hauing done a deed worthie of the same that is to say by righteousnesse For euen so doe they define it That the workes of the regenerate done in charitie in this life deserue eternall life in as much as it is to be rendred and giuen to good workes
couenant is certaine that they in particular are comprehended and contained in the same c. And which more is they worke within a faith of the free promises of the Creator of the remission of sinne in his Sonne c. a confirmation of that most neere coniunction that is betwixt the faithfull and God an vnion with Christ by the bond of his holy spirit such as the members haue with the head from which they draw saluation and life Whereupon it followeth that they are made new men for so much as the power and efficacie of the spirit of Christ dooth conuert and turne them into his nature draw them from their owne regenerate and cast them anew by little and little and that both in their affections as also in their actions to put their trust in God through Iesus Christ to renounce and forsake themselues for the loue of him and to wish well and doe well vnto their neighbours but especially to the members of the same bodie both in him and for him Now therefore this is the office and part of the Sacraments What a sacrament is and thereupon a Sacrament to define it properly is a holy ceremonie instituted of God added to the promise of grace made in Iesus Christ to be an earnest penie and certaine testimonie vnto all the faithfull that this promise of grace expounded explaned in the word of God is particularly exhibited ratified applied to him vnto saluation And such were amongst the old people from the time of Abraham and Moyses vnto the comming of our Lord Circumcision and the Passe-ouer instituted of God to such end in stead wherof there were ordained for vs by our Lord holy Baptisme and the holy supper to continue to the end of the world It consisteth of a signe a thing and the word Genes 17.10 13. Rom. 4. Of these Sacraments the Scripture speaketh after this sort Of Circumcision It shall be vnto you saith the Lord for a signe of the couenant betwixt me and you and my couenant shall be in your flesh for an euerlasting couenant Thus of the signe And S. Paul Abraham saith he receiued the signe of the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seale of the righteousnesse of faith And we know that the righteousnesse of faith is that which is freely promised giuen in Iesus Christ our Lord. Now behold the effect and so by consequent a perfect Sacrament Deutr. 10. â—oâ— 2 28. Exod. 12. according to that which Moyses saith Circumcise the foreskinne of your heart And S. Paul Circumcision is not that which is made in the flesh but of the heart in the spirit Of the Passe-ouer The bloud of the Lambe is vnto you for a signe in the houses wherein you shall be 1. Corinth 5. I will see this bloud and passe ouer But this bloud saith the Apostle is the bloud of Christ Christ our Passe-ouer was slaine for vs c. Behold here againe both the signe and the thing and both the one and the other by the word that is to say by the institution of Christ who hath ordained the signe for the thing and giuen the thing with the signe otherwise naked and vnprofitable not answering the effect that is expected thereof This word in the Circumcision is this I am the Lord Almightie c. I will set my couenant betwixt thee and me Genes 17. Exodus 12. c. In the Passe-ouer The tenth day of the month let euerie man take a Lambe c. In which places God instituteth and ordaineth these Sacraments and giueth them by his institution perpetuall power in his Church as by these words once spoken Increase and multiplie he hath giuen for euer his blessing vnto holy marriage The same is that of the Sacraments of the new Testament Baptisme receiueth vs into the couenant of God in stead of Circumcision the holy Supper in stead of the Passe-ouer dooth nourish and maintaine vs therein whereupon the one is properly called Regeneration as a man would say a new birth and the other The communion of the bodie and bloud of our Lord to our nourishing vnto eternall life In Baptisme water is the signe the bloud of Christ is the thing signified water which washeth away the spots of the body bloud which cleanseth and wipeth away the sinnes of the soule namely by the mediation of the word or institution of God accompanied with his holy spirit which giueth efficacie and power vnto the Sacrament Of the signe S. Iohn Baptist saith Mat. 5. Act 1. 1 Cor. 12.13 Coloss 2.11 Rom. 3. â— Galat. 3.27 Tit. 3 5. I baptise you with water but as concerning the thing Hee will baptise you with the holy Ghost namely the Lord. Of both together the Apostle saith Wee are baptised into one spirit buried in baptisme into the death of Christ and raised againe into his resurrection and saued by the washing of regeneration and of the renewing of the holy Ghost In so much as that the word that is to say the institution of the Lord added to the element of water worketh supernaturally in our soules by the holy Ghost the same that water doth in our bodies by his naturall propertie Baptise yee in the name of the Father the Sonne and the holy Ghost c. And we shall say the same hereafter but more largely of the holy Supper The new Testament of the Lord in his bloud Which being instituted to the same end is also of the same nature with the other Sacraments the bread wine for signes and tokens most fitly agreeing with the true and perfect nourishment of the faithfull that is in Christ a foode and nourishment that cannot better be expressed then by that of our bodies which turne into their substance that which they eate and drinke saue onely that the communion of the body and bloud of Christ hath this ouer and aboue because of his power which is infinitely more mightie then that of ours namely that it conuerteth and chaungeth vs into his substance maketh vs flesh of his flesh and bone of his bones and causeth vs to liue in him and by him c. Whereas our bodies being stronger then the thing which they eate doe cause and make the same to liue after a certaine manner in them turning it into their substance The signes therefore are bread and wine and by that name they are continually called of S. Paul and that euen after the words as they cal them of consecration The thing that is the Communion of the bodie of Christ broken for vs and of his bloud shed for our sins 1 Cor. 10. 11. The word that is the institution of the Lord which commeth thereunto Doe this in remembrance of me shew forth the death of the Lord vnto his comming c. This is the same that the old writers say that Christ is the onely saluation of the Church The Israelites were partakers of one and tâ—e same thing with vs.
the fruit and effect but by the promise If we receiue not the same thing that the Apostles receiued after the same maner to what end then shold these words of the Lord Doe this c. as also those of the Apostle I haue receiued of the Lord that which I haue giuen vnto you serue And what other places are there whence we ought to learne take knowledge of the same But if it be the very same thing performed in the same maner then let vs cal to mind that it is a spiritual thing not a carnall and to be done after a spiritual not a carnal sort by faith and not by the mouth for he speaketh to them of a body broken for theÌ„ which yet was not broken and of bloud shed for them August in Psa 33. De Consecr d. 2. C. hoc est vbi Glosa which was as yet in his veines and therfore they did eate drink as the Patriarks and Prophets had done before theÌ„ spiritualy by faith And this is it which S. August saith That â—e sus Christ giuing the Sacraments of his body bloud vnto his Disciples did carie quodammodo after a certaine maner himselfe If he had done it really the quodammodo had serued to no vse for quodammodo say the Schooles is terminus diminuens a word of restraint denying the truth of the reall presence August Ep. 23 ad Bonifac. And then if this be quodammodo it is that which he saith in another place secundum quendam modum that is saith he By the similitude that the signes haue with the things not in very deede saith the canon but in signification not verily truely saith the Glose but improperly that is to say sacramentally And indeede that which he saith in one place He caried himselfe after a certaine manner in his handes hee speaketh thus in another place Idem de verb. Dom. in Euang Mat. Serm. 33. Hug. Cardin. in Mat. c. 26. in Marc. c. 14. He caried the bread in his handes in as much as he exhihibited and offered himselfe vnder these Sacraments for a spirituall meate and drinke vnto his disciples c. And the Glose expounding the wordes of the Supper saith Accipite comedite Take eate Intelligite fide comedite vnderstand eate by faith c. Cardinal Hugo likewise Take that is to say belieue with your harts and confesse with your mouthes c. In the mean time they goe about to graunt vs a larger priuilege then euer the Apostles had as though wee should receiue the body of Christ glorified and immortall whereas they receiued it as it was subiect to the death and passion But wee verily content our selues to receiue it as the Apostles did not aspiring after any more high and excellent manner that is therein to receiue the body broken and the bloud shed for vs for the Sonne of God properly doth quicken vs in that he is eternall but in that he hath made himselfe mortall neither doth he glorifie vs in that he himselfe is glorious but in that he hath abased himselfe taking vppon him the forme of a seruant and being made subiect vnto the ignominious death of the Crosse Therein I say to receiue it after the same maner the bread for a signe and certaine pledge of his body and yet notwithstanding at the very same instant also to receiue his body the wine a signe and infallible token of his bloude and notwithstanding at the very same instant to receiue his bloud by the inward efficacie of the holy Ghost and both the one and the other for the remission of sins and vnto the resurrection to life seeing that Christ is dead for our sinnes and risen againe for our iustification c. And in verie deed the auncient Fathers haue not otherwise vnderstood the holy supper of Christ with his Apostles Tertul aduer Marc. l. 5. c. 40. l. 1. c 14. Ambr. de iis qui myster init c 9. de Sacr. l. 4 c. 5. Hieronym l. 2. aduers Iouini an in Mat. c. 26. August contr Adaman c. 12 Idem in Prolog super ps 3. Macar hom 27 Theodor. in Polymorph seu Euarist Dial. 1. Tertullian He made the bread which he tooke and gaue to his disciples his body that is to say the figure of his bodie And in another place The bread by which he represented his body S. Ambrose The Lord himselfe crieth This is my body Before the blessing of heauenly words an other kind is named after the consecration the body of Christ is signified And in an other place more clearely The same which is saith hee the figure of the body and bloud of our Lord. S. Ierome He offered not water but wine for the figure of his bloud And in another place speaking of bread and wine Representing saith he the truth of his body and of his bloud S. Augustine The Lord doubted not to say This is my body when he gaue the signe of his body Againe He hath recommended and giuen to his Disciples the figure of his bloud Antitypes saith S. Macaire an Aegyptian Exhibiting the flesh and bloud of Christ Theodoret He that hath called his naturall body wheat and bread and which hath named himself a vine hath honoured the markes and signes which are to be seene with the name of his body and bloud not in changing the nature it self but in adding grace vnto nature Eusebius Emissenus Seing that our Lord must carrie vp into heauen the body which he had taken vpon him it was needfull that in the day of the supper he should consecrate for vs the Sacrament of his body and bloud to the end that that which was once offered vp for a ransom might continually be honored by misterie And here we must shun the confounding of these two words Truly carnally or really the one with the other being such as the old writers accompted of as much differing Cyril l. 3. c 24. in Ioh. Orig. in Gen. hom 1. c. 1. Hieronym ad Gal. c. 4. and carefully to be distinguished For Iesus Christ calleth himselfe the true Vine And Cyrill calleth him the true Manna And Origen the Apostles The true very heauens And S. Ierome the faithfull one true bread Whome it had beene verie hard to haue made to belieue that Christ had beene really the Vine or the Manna the Apostles the heauens or the faithful one loafe c. And thus you see what manner of holy supper it was that was celebrated kept of the Apostles and I verily belieue that there is not any true Christian that wisheth or desireth any other Fiftly Transubstantiation destroy eth the humaine nature of Christ Heb. 2 it destroyeth the humane nature of Christ for the truth whereof all the old Church hath so mightily striuen against the heretickes of that time and in the truth whereof likewise resteth the consolation of mankind the onely meanes of our saluation In as
much saith the Apostle as That he hath not taken vpon him the Angels that is to say the nature of Angels but the seed of Abraham that is to say the nature of man taking part with flesh and bloud c. to destroy the kingdom of death by his death c. For in presupposing without the word of God that this body may be in a thousand places at once they conclude against the word of God that this body hath not that which is of the very nature of a body against that which our Lord said after his resurrection reprouing the vnbeliefe of S. Thomas A spirit hath neither flesh nor bone c. and against that which all antiquitie teacheth That what he once tooke vpon him he neuer leaueth or casteth off That in putting on glorie he did not put off either nature or yet the conditions and qualities of nature c. Christ verily in taking our nature hath taken both our flesh our bloud and this bloud distributed throughout his veines c. What doth then this Transubstantiation which shutteth vp this his body by it selfe vnder the accidents of bread and his bloud by it selfe vnder the accidents of wine He hath taken likewise both our flesh and our soule and shall then a corporall substance bee turned into a spirituall The bread into the soule of our Lord c. Or if it bee not changed thereinto shall it remaine a body without a soule And if this body which was giuen to the Apostles were liuing was not then this bread changed into a soule But they denie it And if he were dead then should he not be dead and liuing both at once Dead and inuisible as he was giuen but aliue and visible as he did giue and distribute it And how many are the absurdities begotten of one absurditie And who seeth not how the auncient heretickes which called in question the truth of the humane nature of Christ did not a little ground themselues and their assertions vpon these Maxims Verily Iesus Christ our Lord after his resurrection That Christ is absent according to his humaine nature but euery where present as concerning his diuine nature According to the scriptures Iohn 7 Iohn 3. Mathew 26. Mark 6. Luke 24. Acts 1.3 ascended in his body into heauen and left this world vntill the time of his comming againe to iudge the world according as he did instruct his Apostles as hee had made them visible to behold see and as they in like maner after him did aduertise and teach vs You shall not haue me alwaies with you I am here for a while It is expedient for you that I goe I am come into the world and againe I leaue the world I goe to him that sent me from whome I am also come and if I goe not the comforter will not come You shall seeke me but as I haue said vnto the Jewes whither I goe they cannot come And now also I tell it you that is to say in one word looke not for me any more hereafter in this humane nature And in deed hee blesseth them withdraweth himselfe from them and is taken vp on high into heauen and set at the right hand of his father From whence he shall come againe say the Angels euen as he was seene to goe vp into heauen And it must needes be saith S Peter That the heauens doe containe him vnto the time of the restauration of all things And yet notwithstanding hee saith I will not leaue you orphanes I am with you vnto the end of the world I will send you the comforter which shall teach you c. Likewise whensoeuer you shal be two or three gathered together in my name I will be in the miast of you that is according to my diuine nature And thus haue al the auncient Fathers spoken Origen It is not the man that is euerie where According to the Fathers Orig in Mat. tract 33. where two or three bee gathered together in his name or yet alwaies with vs vnto the end of the world or which is in euerie place where the faithfull are assembled but it is the diuine power which is in Iesus Athanasius I goe to the Father But doth he not fill all things euen heauen earth and hell And did he neuer withdraw him selfe from the Father And to goe and come are not these properties belonging to such as are finite and limited within their lists and bounds of time and place by departing from the place where he was not to the place where he was c. But saith he This is because he speaketh of the humane nature which he tooke vpon him in which it behoueth him to goe vnto the father and come from thence againe to iudge the quicke and the dead c. S. Augustine in an infinite sort of places and that very largely You shall haue the poore alwaies with you c. Let not good men saith he be troubled In respect of his maiestie prouidence grace c. it is fulfilled which he said I am alwaies with you c. In respect of the flesh which the word tooke vpon it August in Ioh. tract â—0 as also in respect that he was borne of the Virgine apprehended of the Iewes fastned to the tree taken from off the Crosse wrapped in linnen laid in the Sepulchre manifested at the resurrection it is the same which is said You shall not haue mee alwaies c. The Church inioyed him but a few daies in respect of his bodily presence but now it possesseth him by faith seeth him no more with these bodily eyes c. Idem ad Dardan Ep. 57. What then Said one vnto him is he not euerie where Yes he is euerie where saith he but as a man is soule and flesh so Christ is the word that is to say God as also man and wee must alwaies distinguish in the Scriptures that which is spoken of the one from that which is spoken of the other By reason of the one he is the Creator and in consideration of the other a creature In the one he was here vpon earth and not in heauen when he said No man ascendeth vp into heauen c. In the other he was in heauen notwithstanding that he was not yet ascended vp into heauen notwithstanding that he was yet conuersant and abiding here vpon earth c. And therefore stand fast and irremoueable in thy Christian confession That hee is ascended vp into heauen That he sitteth at the right hand That from thence and not from elsewhere he shal come to iudge the quicke and the dead and that in the very same forme and substance of flesh whereto for certaine saith he he hath granted and freely giuen immortalitie and yet hath not bereft it of his nature And according to this nature we must not make accompt that hee is shed abroad euerie where but rather beware least we in such sort establish the Diuinitie of the
to say which haue not any thing to doe with any carnall thing but bring eternall life And if then with the consent of all the fathers this place of S. Iohn do expound make plaine the doctrine of the holy supper and must be vnderstood spiritually then also must those wordes of the institution be so vnderstood if we mind not to cause the scriptures to disagree and fight against scriptures and one place thereof against many places yea and that one against it selfe if wee will not violently go about to establish quite against all analogy of scripture the matter of transubstantiation which yet is not of bread into a bodie but of I know not what as that which hath no name into a bodie not of wine into bloud but of wine or rather of the cup into bloud or rather into the new testament in bloud If likewise wee will not haue the bread and wine abased or turned into nothing in S. Mathew in S. Marke and in S. Luke after the wordes and yet continue in their sound and perfect natures in S. Paule after the verie same that is to say If wee will not ouerthrow for the retaining of the litterall sence of one only word the spirit diffused throughout the whole scriptures and make the sacraments of the Church of Christ by the hardnes of our expositions more rawe and carnall then all those of the Iewish Church These are the absurdities which accompanie the expositions of our transubstantiators whereas ours doth retaine the nature of all the sacraments the agreement of the old with the new of holy baptisme with the holy supper of the supper of the Apostles with that of the Christian Church and aboue all the principal end of the same which is the nourishment of the soule vnto eternall life by that consunction of the faithfull with Christ as also of the faithfull amongst themselues which it fostereth and cherisheth c. It conserueth in like manner the truth of the humane bodie of our Lord which the other destroyeth the excellent dignitie of his diuine nature which that abaseth and all this by keeping the Analogie of the faith of Christ and the harmony of the holy scriptures CHAP. IIII. That the Fathers knew not Transubstantiation nor the reall presence in the signes And this is prosecuted vnto the time of the first Nicene Councell the same contayned therein NOw it is also very certaine that such as hath beene the doctrine of the Church not Primitiue onely but also for a long time after euen when corruption had entered this noble and worthie parte of the Church not hauing beene touched or defiled by the first which thing wee shall bee able to proue from time to time by the Fathers saue that we will not repeate diuers places before alleadged as the course of our treatise hath caused vs to produce and cite the same Saint Clement Bishop of Rome Clem. Rom. constit l. 6. c. 6. in the mysticall thanksgiuing that followeth the consecration Father we giue thee thanks for the precious blood of Iesus Christ which is shed for vs and for his precious bodie whereof we make vp and finish these counterfeites and resemblances l. 8. c. 17. Marke this word counterfeits that is to say correspondent figures and that after the consecration Himselfe hauing ordained it for vs to the end that wee might shew forth his death c. Againe in his liturgie after the consecration We offer vnto thee O king and God according to thine ordinance this bread and this cup l. 5. c. 61. c. And in another place The counterfeites saith he and mysteries of his bodie and blood at which say the Apostles as the report is set downe by Clement Iudas was not present with vs. l. 2. c. 61. And yet notwithstanding such because of the holy mystery whereunto they are consecrated That he exhorteth men to come vnto them as into the presence of a king If this had beene the reall bodie of our Lord would he haue made any other comparison then from himselfe would he not haue said that it was requisite to worship it as God Ignatius Ignat. in ep ad Philadel There is one flesh of our Lord and one bloud shed for vs one bread also broken for all and one cup for the whole Church How was it possible for him better to distinguish betwixt the signes and the things then by these foure wordes flesh and bloud on the one part and bread and cuppe on the other Bellarmine would haue him to signifie by these wordes flesh and bloud his bodie stretched out and his bloud shedde vpon the crosse and by the bread and cup his bodie broken his bloud shed in the holy Supper But do we then eate in the holy supper an other body then that which was stretched and drinke we another blood then that which was shed vpon the crosse for vs What other thing is this then to take from vs all our consolation all our glorie And did not then the Apostles communicate Iesus Christ crucified And what becommeth of the glorie of that great Apostle who would not know or glorie in any other thing but him crucified And what other thing els is this but in most outragious manner to abuse the scripture That he did not speake in the supper of his bodie broken with griefes vpon the crosse but of his bodie broken vnder the Accidents of bread not of his blood shed for our sinnes but taken and powred out of the cuppe vnder the Accidents of wine which notwithstanding to be so is proued for that whereas it is said in S. Luke shed for you it is in S. Mathew shed for many for this cannot bee referred to the breaking or powring out which is in the celebration of the holy Supper but to that which was really made vpon the crosse The same father also vndermineth and ouerturneth the very foundation of transubstantiation by the nature of Christ Ignat. cp 8. ad Polycarp Here below saith he is the race but the crowne is laid vp in heauē Christ the son of God euen he who is not temporarie that is to say not subiect to any time in time inuisible by nature visible in the flesh impalpable and such as cannot be felt with handes and yet notwithstanding for the loue of vs become corporall and palpable c. Iustinus Martyr compareth the bread of the Eucharist Iustin in dial cum Tryphon to the cow which was sacrificed in the old law for them which were purged of the leprosie He hath giuen vs saith he to celebrate the Eucharist in remembrance of his death note remembrance which he suffered for them whose spirits are purged from sin to the end that we should render thanks vnto God Again He hath giuen the bread saith he to the end that we should beare in remēbrance that he was made a bodie for such as do belieue in him the cup to the end that we shold
c. Againe The heauenly bread which is the flesh of Christ is called the bodie of Christ suc modo after a sort though notwithstanding so it be that it is the Sacrament of the bodie of Christ that is of that which beeing visible palpable and mortall was fastned vpon the Crosse and that this offering vp thereof is called passion death c. Not in the truth of the thing but in a signifying mysterie c. In the Glose It is called the body of Christ that is to say significat it signifieth it The heauenly Sacrament which truely representeth the flesh of Christ is called the bodie of Christ but improperly c. Thus then according to the Canons we eate in the Eucharist the flesh of Christ c. spiritually not carnally Now it followeth that we looke a little about vs C Quia corpus 34. C Qui manducant 57. C. Vt quid 46. C Credere 18. C. Tuncâ—â—s 89 C Non iste panis 55. De Consecr d. 2. to see whether it be by faith or with our mouthes The Canon Quia corpus saith The Lord hauing to ascend vp into heauen did consecrate vnto vs in the day of the Supper the Sacrament of his body and his bloud to the end that that which had beene once offered for payment and satisfaction might be continually honoured in a mysterie and that this perdurable offering might stil liue and abide in remembrance which must be waighed and considered of fide non specie By inward faith not by outward appearance and pondered by the inward affection not by the outward sight The Canon Qui manducant That which is taken in the Sacrament visiblie is in truth eaten and drunken spiritually That which is seene is the bread and cuppe c. That wherein it is needfull that the faith should be instructed is how that the bread is the bodie of Christ c. And they are called Sacraments because one thing is seene another vnderstood That which is seene hath a bodily shape but that which is vnderstood a spirituall fruit The Canon Vt quid whereto doest thou prepare thy bellie and teeth beleeue and thou hast eaten The Canon Credere to beleeue in Christ is to eate the bread of life The Canon Non iste panis It is not that bread which goeth into the bodie that feedeth the substance of our soule but the bread of eternall life The Canon In illo Christ is in that Sacrament not therefore a corporall meate but a spirituall And againe the aboue said Canon C. Quia corpus 34. d. 2. de Consecr Quia corpus when thou goest vp to the Altar to be fed with spirituall meates behold by faith the holy bodie of thy God touch him with thy vnderstanding lay hold vpon him with the hand of thy hart Against all these they haue but one onely miserable Glose to obiect which saith So soone as the kind is touched with the teeth Glos in C. Trib. de consecr d. 2. C. Qui manduc 57. Mis in sequent C. Vtrumque 71. C. vt quid 46 Câ—mutat 69. A sumente nonconscissus non confractus non diuisus integer capitur Ioh. 19. Gl. in C. Ego Bereng 41. in C. vtrum so soone is the bodie of Christ rapt and conueighed with speed into heauen c. And yet it is diuersly canuased and tossed by the Canonistes and schoolemen Of eating with the mouth should follow the chawing of it with the teeth But these Canons are contrarie to that The Canon Qui manducat When we eate it we make not any morsels or bittes thereof The faithfull know how they eate the flesh of Christ It is eaten by partes in the Sacrament that is in the signes but it is all whole in thine heart The Canon Vt quid whereto doest thou prepare thy teeth The Canon Vtrum It is not lawfull to eate him with teeth The Masse likewise in the sequences and conclusions following thereon He that taketh him cutteth him not bruseth him not neither yet diuideth him into morsels c. Contrarie to this ancient truth is only that Canon Ego Berengarius made by the Cardinall Humbert as it were in despight of all antiquitie which saith That he is broken and brused with the teeth But without alleadging against him the Gospell which saith Not one of his bones shall bee broken we will onely lay down the words of two Gloses which proclaime for hereticks both Pope Nicholas II. as also the whole Church of Rome of that time The Glose of that same Canon which saith Referre all to the kinds for we make not any part of the bodie of Christ otherwise thou shalt fall into a greater heresie then Berengarius And the Glose of the Canon Vtrum vpon these wordes Is is not lawfull to eate Christ with teeth Berengarius saith the Glose saith the contrarie that is to say Cardinall Humbert in the retractation which he drew for Berengriaus but he spake hyperbolically and so exceeded the bondes of the truth Of the eating of him with the mouth it would follow that the wicked and vngodly should eate the bodie of Christ The Canons againe are contrarie thereunto The Canon Qui discordat Hee that is at strife with Christ C. Qui discordat 64. C. Qui manduc 57. C. Quia passus 35. C. Christus 56. Fidelium dentibus atters C Prima quidem â—aeres 43. d. ead C. Non oportet 3. C. Panis 38. C. Hoc est quod dicim 47. C. Ante benedict 39. C. Panis est 54. eateth not his flesh neither yet drinketh his blood although hee should euerie day take the sacrament of so high and great a thing as a iudgement of his destruction The Canon Qui manducant They that eate and drinke Christ eate and drinke life The Canon Christus Christ is the bread of whom who so eateth shall liue for euer Likewise the Canon Ego Berengarius attributeth it as proper to the faithfull to eate him with teeth In briefe vpon the question also of transubstantiation If the bodie of Christ after the words spoken must be sought for in heauen or in the hands of the priest and if of the wine bread there be nothing remaining but the Accidents Christ say the Canons is in heauen vntil this world shall be consummate and finished The bodie of Christ must be in one place but the truth is spread abroad euerie where And as for the kinds Wee must not offer any other thing in the Sacrament then wine water and bread which are blessed in the figure of Christ Before the blessing one kind is named but after the blessing the bodie is signified The bread and cuppe are a nourishing of the resurrection by the mysticall consecration that is by the efficacie of the worde and institution of Christ That is saith the Glose A spirituall refreshing of the soule which rayseth vs vp againe from the death of sinne Againe The bread and the cup saith he continue the thing
contrarie saith that it signifieth that which is secret and hidden vnder the formes thereof What difference is heere betwixt the forme and the body the substance and the accidents Againe some say that the body of Christ is made of the bread and his bloud of the wine as of his matter others denie it And Bellarmine doth affirme and denie both together Againe sometimes vrged out of Tertullian and Saint Augustine they acknowledge that there is a figure and sometimes they doe wholly and flatly denie it c. And they speake as vncertainly of the chaunge and transmutation Sometimes Bellarmine saith that the substance of bread is turned into whole Christ body and soule God and man sometimes into the body onely c. And sometimes that hee is there hypostatically or personally and as he speaketh with his personalitie that he may not fall into Rupertus Tuitiensis his errour sometimes that hee is not And there are that say that the substance of bread is turned into the truth of the body and others into the power and vertue of the same onely Besides others which in diuers places affirme sometimes the one sometimes the other Now what becommeth of this body afterward Their answeres herein haue no lesse vncertaintie and ambiguitie For one saith after that the kindes be altered and corrupted it withdraweth it selfe Nay saith an other it still continueth and abideth there Idem tr 1 c 19 Veg assert 205 Bellâ—rm l 3 de Euchar. c. 10 24. l. 1 c. 14 Veg. de reâ—l Praesent c. 58 Turr. tr 1 c 11 19 Scarg art 12 pro sacratiss Euchar. c 6. c Cont. Vel. Vega de Miss fol. 11 thes 19. 20. Idem de real praesent thes 84 Scarg in art 11. Turr. tr 1. c. 7 tr 2. c. 11. 8 Stel. Clericor for an incorruptible seede of the resurrection and that if not in substance yet in power and effectuall operation Let vs reason thus then If the efficacie and powerfulnesse be sufficient for the seede of the resurrection and incorruption Wherefore the body in our body And wherefore doe we admit this absurditie of hauing so many bodies within our bodies a thing contrarie to reason nature and all Diuinitie An absurditie wherein as yet they infold and wrap themselues For if the glorified body be supernaturally euerie where wherefore say they that he commeth downe vpon the Altar and why doe they say that hee departeth and goeth his way in respect of his body If he come downe if he goe vp why doe they say that he is not circumscript and tied to place and that he is corporally euerie where Againe sometimes they say We set our teeth in the flesh of our Lord wee deuour and feede vpon him with our teeth c. We chew him wee breake him c. And sometimes they are angrie that one should obiect it against them as their reproach they vexe themselues they denie it To bee short for we should neuer haue done if wee should goe about to gather together all their contradictions and this shall suffice for a taste when shame seaseth vpon them they are offended that a man should laye it to their charge that they haue saide That the Priests are creators of their Creator c. And by and by they come againe to their mutuall byace and doe freely vtter it That the Eucharist is no creature That it is the Creator himselfe That it is an Hypostaticall grace That it deserueth to bee adored and praied vnto c. And yet the same neuerthelesse say they that dependeth vppon the intent and purpose of him that consecrateth Now wee haue finished the whole historie of the doctrine of Transubstantiation taught in the Church of Rome The comparing of the holy supper and the Masse together But how farre is it off from the auncient simplicitie of the Christian Church and how farre from the institution made by our Lord of the holy supper The Summe wherof is thus That in the holy supper we are seriously admonished of our bond and obligation vnto our Lord and of our dutie towards our neighbour likewise nourished and strengthned in our coniunction with Christ our head whereupon dependeth our true life which approueth and maketh it self manifestly knowne as the soule doth it selfe by his motions by our zeale towards God and our behauiour towards our neighbours Therein we cal to mind our obligation when we remember according to his commandement the death and Passion of our Lord That we were dead in our sinnes dead verily and eternally seeing it was requisite and necessarie that the eternall Sonne of God should expose and giue himselfe to death euen to the death of the Crosse to redeeme and set vs free from that death therefore eternall death And thence is that action of praise and thankesgiuing that followeth solemnely obserued and performed in this action and perpetuall in our soules if we be truely faithfull For hee that willingly belieueth this great and vnspeakable benefit how can he possibly forget it How can it possibly be but that he should occupie and as it were powre forth himselfe in a continuall exercising of praise and thankesgiuing Seeing I say he sinneth euerie moment he cannot bee without matter to humble himselfe euerie moment and to haue his eye both vpon death and also vpon hell and accordingly againe he hath matter euerie moment to raise vp him selfe againe in hope by the remembrance of this eternall Sacrifice vpon the mention that is made namely in this Sacrament How that the Sonne of God hath giuen his bodie for him hath beene broken with cares and griefes and how that his bloud was shed for the remission of his sinnes And this is the cause why this Sacrament is called both a remembrance and an Eucharist or action of thankesgiuing For of the remembraunce of this benefite of this gift of saluation and by this vnspeakable meanes there followeth in euerie Christan heart a serious and heartie Eucharist or thankesgiuing But this effect by name is wanting in the Papists their Masse For this remembrance is not practised in it at all the death of the Lord is not shewed foorth there at all vnto the people This is in steed of whatsoeuer it should bee a heape of words and a varietie of gestures neither the one nor the other vnderstood Wee are taught likewise in the holy Supper our duties towards our neighbours for wee are not only created of one and the same Masse but regenerate and begotten again but redeemed and bought with one price euen bloud but made members of the same bodie and quickned by one and the same spirit but liuing mouing and feeling from one and the same head One with him through the grace of his good pleasure and will One therefore amongst our selues both by his commaundement and by naturall dutie And if the head the eternall Sonne of God haue giuen his life for vs to make vs I say his members what do