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
that the Saintes liuing in the time of the olde Testament were saued by the law of Moses and the Grecians by Philosophie That Christ and his Apostles did preach the Gospell in hell Origen his purgatory Orig. hom 8. in Leuit. Hom 25. in Numer Hom. 6. in Exod in ep ad Rom. c. 11. In psal 36. hom 3. In Hierem. Bellarm l. 2. de purgat c. 8. ¶ 8. septim Synod 5. c. 11. Synod 7. ex prato spiritualt Iohan. Diacon in vir B. Greg. l. 2. c 45. thereby to conuert the damned and that both in this worlde as also in that to come yea euen in hell there may bee vse and place graunted for repentance c. And the other building vppon this his maisters bad foundation a great deale worse As that all men how holy soeuer are to passe this Purgatorie euery one according to his proportion S. Peter S. Paul c. the one to be purged by fire and the other by water more or lesse c. And again that the most wicked the most miscreants yea the Deuilles themselues are purged are amended yea and saued by the same Now I desire to know of them if they will approue this Purgatorie of Origen And if they doe not approue it that then they would not obiect it any more vnto vs neither yet any of those places which haue relation thereunto seeing also that Bellarmine intreating of Purgatory doth acknowledge that the fift generall Synode condemned and cursed Origen no lesse then Arrius and Nestorius furthermore that the seuenth general Councell maketh mention of a reuelation wherein he was seene in hell amongst others the Arch-heretickes And the same is likewise confirmed by Iohan. Diaconus in the life of Gregorie But it is worth the noting how that Origen had not as yet learned that these punishmentes were mittigated and lightned by suffrages for there is not found any maner of print or note of any such thing in all his purgatorie These pollutions and sinnes go for no better then matter for the fire and torments without any hope of release or ransome And still as these fantasies continued and abode with some curious spirites they were condemned in the fift generall Councell by the East Church The Apologie of the Grecians presented by Michael Bishop of Ephesus Vincent Lyrinensis Lactan. de diuino praemio c. 21. and euen in that which concerneth their false foundation namely that Christ hath purchased the remission of sinnes but not of the punishment And this appeareth to bee so by the Apologie giuen by the Greekes in the Councell of Basill These fantasticall dreames of Origen notwithstanding by reason of the reputation of his learning did leaue their impressions in the Latine Church whereupon Vincentius Lirinensis had iust cause to say That Origen his knowledge and zeale was a great temptation to the Christian Church Lactantius saith That men are not iudged presently after their death but that they are kept in a common prison vntill the day of iudgement in which they are to bee tried by fire This place is ill alleadged by our aduersaries for they do not place together the good the bad the faithfull and vnfaithfull at the time of their departing out of this life neither do they hold that purgatorie sleepeth without doing any thing vnto the day of iudgement for they will haue it occupied about the dead from the day of their death Againe it is apparant that in the time of Lactantius the doctrine of the Church was cleane contrarie For Eusebius as we haue said comparing the opinion of the Platonistes therewith maketh but two estates and conditions after this life whereas they made three But let it be for the making of the comparison the more full that hee did not altogether forget the third But they alleadge vnto vs Saint Ambrose Saint Hillarie Saint Ierome c. The purgatorie spoken of by certaine of the old fathers is not the same with that of the Church of Iâ—ome Ambr. in psal 118. in psal 36. 2. ad Timoth 2. Then let vs see if wee shall be able to find such euidence as may make vs acknowledge this their purgatorie in them Verily there is no man that can bee ignorant how greatly Saint Ambrose did esteeme of Origen when as the most part of his expositions are translated word for word from him And thereupon likewise his opinion touching Purgatorie doth nothing differ and therefore also no lesse worthy to be condemned then his All men saith he which are haue beene or shall be the one onely Christ excepted shall be purged by fire The sonnes of Leui Ezechiel Daniel c. if they be not consumed yet at the least they shal be fired if they be not drowned yet they shall bee wette and dipt in the water for so was Iohn the Euangelist himselfe whom the Lord loued so much so was Saint Peter which receiued the keies of heauen There is not any one but Christ onely which doeth not smel of this fire who is the righteousnesse of God not hauing any sinne so that in him there is nothing found for this fire to consume or burne And this hee amplifieth by two seuerall Allegories the one taken from the glittering sword which was set at the entrance into Paradise the other from the people of Israel which went through the red sea c. He addeth hereto that this triall and proofe by fire shall bee made in the day of iudgement by the vniuersall burning of the world which shall vniuersally purge all men but euery one according to his nature euen as the fire doth melt the lead otherwise then it doth the gold c. S. Hillarie no lesse addicted to Origen Hilar. in comment in psal 118. holdeth the same opinion and proceedeth yet further saying If the virgine Marie the virgin of God must also vndergo the sentence of this iudgement of this fire hee spake before through which wee must all passe who is hee that dare desire to bee iudged of God And in another place hee saith Idem Canon in Mat. 3. Hieronym Amos 3. ex Amo 7.14 Ezech. 46. It remaineth that those which are baptised with the holy Ghost bee made perfect that is to say accomplished and fully refined by the fire of the last iudgement c. Saint Ierome likewise is infected with the like opinions by continuall reading of Origen He will call saith hee the fire vnto iudgement and behold it commeth at his summons and first of all deuoureth the depth that is to say all sortes of sinnes wood baye stubble and afterward it eateth at once the parte and portion that is to say it commeth to the Saintes which the Lorde hath made choice of to belong to him c. Againe Hieronym in vlt. cap. Esa Euerie creature is vncleane and must bee purged by the fire of God for the Sabbath day wherein hee shall haue eternall rest Likewise hee meaneth that euen wicked Christians shall
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
it once spoken of in this signification Processions In the second place Gregorie the first had instituted a procession to bee made vppon Easter day with a supplication or Letanie Now the ordaining of these supplications or Processions did first rise vppon the occasion of publike calamities as of the plague of the earthquake c. for the taking away whereof the people ioyned together in prayers vnto God But Honorius the first appointed that euery Lordes day there should be a Procession made at Rome from the day of S. Apollinaris vnto the daye of S. Peter with Gregorie his Letanie Some attribute that ordinaunce to Agapet Sergius as a thirde Promoter of this worke of augmentation followeth aboute the yeare 690. and casteth in vnto the rest all the festiuall dayes as namelie the fowre Ladie dayes and thus more and more superstition increased as the Moone when shee is past the change vntill it had gained the place and preheminence vpon the Lords dayes and that in all places This is the thing that Charles the Great the true and trustie aduancer of all Romish inuentions speaketh of Let the Priest with the companie of singers goe aboute the Church c. This same Sergius did further appoint that whiles the bread of the Communion was in breaking there should be sung Agnus Dei c. hee gaue censers to the Churches he ordained that the Priest should make three partes of the bread which he held in the Masse according to the custome which was then established namelie that there should alwaies bee an ordinarie and set number of Communicantes and that there should not bee anie Masse without a Communion The breaking of the bread into three parts and that the casting of the bread ordained for the same into three parts should bee to the end that the Priest might haue one part the other officers of the Church an other and the people that did communicate the third But whereas then also these priuate Masses beganne in which the same order of breaking and deuiding of the bread into the said partes was continued notwithstanding that no man but the Priest alone did receiue eate of it that no absurdity might seeme to cleaue vnto this practise it was clapt into a misticall matter the meaning whereof sayeth hee is Because that one parte of Christ is risen another parte walking vppon earth and a thirde parte of him remaining in the Sepulcher c. Others there are who had rather vnderstand it to signifie and haue relation to the faithful in heauen on earth and in Purgatorie Others again vnderstand thereby the Patriarkes Abraham Isaac and Iacob and so euery man according as his inuention pleased him The Pax. and Allegories likewise of the same stampe The fourth Maister of this augmentation was Innocent the first who in steade of the custome vsed amongst the auncient faithfull to kisse in signe of peace ordained a Canon whereout leapte that law decree of Charles the great Lib. 1. c. 53. l. 5. c. 94. Vt pax detur ab omnibus confectis Christi sacramentis that is that the peace that is the kisse of peace shold be giuen of al c. And he yeeldeth a reason because that therein is signified the true concord c. Now a little before the time of Charles the great Leo the second had changed the same into superstition ordayning in stead thereof the plate of siluer or copper which is wont to bee held out to kisse after the consecration Of taking of the Eucharist with the mouth Lib. 7. cap. 367 Concil Altifiod c. 36.37 which within a while after was receiued together with the rest of the ceremonies The fift practise of augmentation was that where the Eucharist had wont to bee deliuered into the hands of the Communicantes yea and that in the time of Charles the great as appeareth by this Canon Vt qui acceperint sumant That those which haue taken it with their hand may take it with their mouth for otherwise let them bee shutte out and excluded for sacrilegious persons It was now forbidden women to touch it with their naked handes yea and to touch the linnens wherein the Sacramentes were wrapped far from the practise which was vsed by Gorgonia the sister of Nazianzene who handled it with her handes and kept it about her going aboute her busines Then they beganne to giue it them at their mouthes Alber. Krantz in Metrop l. 1. c. 19. Beda de rat temp lib. 2. Paul Diacon l. 6. de gestu Longobard Adon. aetat 6. Many Masses as wee reade of Iustinian in Nicomedia who tooke it with his mouth at the hand of the Bishoppe of Rome and of Witikind which saw as hee said a little childe who had it giuen into his mouth for euen such fables were plentifull at this time The sixt there was wont to bee celebrated but one common supper for all and so by consequent they had in euerie Temple or Church but one Table or Altar But as the people grew slower and slower in communicating so they perswaded them so much the more to bring offrings yea constrained them thereto by the Canons of their Synods and by the lawes of the Empire and to this end they made men belieue that it was sufficient for them to bee present onelie so that they forget not to offer in so much that Masses and Altars did multiplie the communion in the meane time withering and falling away and that so farre foorth as that the Priestes themselues sometimes did not receiue it Lib. 7. c. 50. though they had consecrated the same This is faithfully witnessed by Charles the great his lawes Let the people bee warned to offer Iugiter continuallie Whereas the former went no further but to communicate often and the reason is added Because that these offringes are verie profitable for those which offer and for theirs Lib. 6. c. 16â— Concil Altissi cap. 10. Againe Let the people offer daylie to the Priests or at the least euerie Lords day c. And for the multiplying of Masses these goodlie Canons It is not lawfull to say two Masses vpon one Altar in one day neyther yet for any Priest to say anie the same daye vpon the Altar whereupon the Bishoppe shall haue saide one And of the not communicating of the Priestes themselues Wee will sayeth Charles That so oft as the Priest doth offer the bodie and blood of Christ so oft hee doe receiue the same c. Because sayeth the Canon manie doe otherwise as it is reported vnto vs Concil Tolet. 12. De consecr Dict. 2. c Relatum est Lib. 6. Car. c. 118. Concil Worm c. de purgand Monach. Concil Altisiod c. 12. Carol. lib. 1. cap. 161. insomuch as that there is neede that the Emperour his authoritie shoulde prouide for the same The seauenth and by this you may see how farre the abuse was now growne namelie as that if a Monke had robde
as they haue borrowed their Idols so haue they also their arguments for their defence saith It agreeth verie well that the same God who hath forbidden in his law to make any similitude or likenes hath likewise commaunded by an extraordinarie commaundement for to make that of the Serpent If thou worshippe and feare this same God thou hast his law for thy direction therein Make not anie similitude or likenes and if thou consider the commaundement that commeth after inioyning one to bee made in that thou art to imitate and do as Moses did Make no image or likenes contrarie to the law if this same God do not expresly commaund it And by this meanes Tertullian cutteth them off quite inferring that the law of God is generall and that no man must dare or presume to doe any thing to the contrarie without an expresse exception and the same to issue and come forth of the same mouth which thing Paulus Ricius though one of their side doth resolue them of in this manner saying The law of the Lord forbiddeth thee to kindle any fire for thy familie vpon the Lordes day and thou sinnest mortallie if thou do it and yet notwithstanding hee commaunded thee to kindle a fire in the verie same day in the Tabernacle The like is that of the Cherubins ordained by the expresse word of God howbeit to haue Images is fetcht from some other fountaine then his commaundement being such an abhomination and mischief as cannot bee answered Wherefore our aduersaries deale herein as our first Father did being taught therunto by the Diuell for when God went about to tel him of his sin he would post it ouer to another saying The woman which thou gauest me was the cause and so they became the wofull accusers of the most vpright God If wee bee Idolaters it is thy worke for wherefore didst thou euer cause that the similitude of Cherubins or Serpents should be set vp c But their condemnation waiting for them is iust hauing drawne it vpon themselues in asmuch as they will pretend vnto themselues license and priuiledge to lift and aduance themselues aboue all that is of God yea euen aboue his plaine and expresse lawes And that such a priuiledge as may seeme to belong to him alone and that in this very respect being denied vnto all others For the Greeke churches notwithstanding the curses and excommunications of the seconde Councell of Nice did cleaue vnto their pictures but honouring them rather after a ciuill then a religious sort The Abissines and Armenians in like manner howbeit there are also some as Aluarez reporteth vnto vs which haue not any at all and those which haue to shew that they bee the goodlie presents of the Bb. of Rome doe foresee that it is good that they should haue no other but Latine inscriptions so now this same which wold be but the fountain original is become the stream to ouerflow the seruice of God and as a mightie floud to couer and drowne vp the whole earth CHAP. IIII. Of vnleauened bread wine mingled with water and of the thinges which serued to the administration of the Sacraments NOw we haue intreated of Temples and of their principal ornaments as our aduersaries esteeme them that is of Images we haue likewise spoken of the holy Tables otherwise called Altars whereupon the bread and the wine ordained for the sacrament were wont to bee set the wine in certaine clean vessels either of Glasse or of mettall the breade wrapped in a linnen cloth that so nothing might fal vpon it without anie manner of superstition or curiositie and in some places these Tables were shadowed with some vaile or curtain It remaineth now that wee looke about vs to finde out how this simplicitie did change into curiositie and this puritie into superstition as likewise how the indifferencie and libertie which was in old time in these things is turned into a necessitie and slauish seruitude worse then euer was that of the Iewes Our Lord celebrating the Passeouer with his Disciples Leauened or vnleauened bread vsed vnleauened bread And there is no doubt thereof for the Passeouer according to the law must be celebrated without leuen it was by expresse ordinance so appointed and our Lorde came to fulfill the law and that in matters of farre more weight and difficulty howsoeuer Epiphanius and the Grecians after him may seeme to say that he did keep the feast sooner then it was appointed by the law and that he also gaue vnto his Disciples leauened bread 1. Cor. 5. v. 7.8 But that the institution should bind vs to this circumstance S. Paule the true Interpreter of Christ sheweth to the contrarie saying Our Passeouer hath beene sacrificed c. Let vs there keepe the feast not with the old leuen of maliciousnes bitternes but with the vnleauened bread of sinceritie and truth It might then be kept and obserued but without keeping of a leauen more daungerous namely a schisme betwixt the Greeke and latine Churches as also without binding of themselues to the circumstances of leauen being a ceremony belonging vnto the Iewes seeing that the Christian Church had taken thorough acknowledgement how that the Passeouer might be celebrated without offending of the law vpon the Saboth after the 14. day of the Moon of the moneth Nisan and not the 14. according to the institution as also that the day of rest might be kept vpon the Lords day and not vpon the Saturday after the manner of the Iewes whiles as the substance of the institution was kepte whole and inuiolate inasmuch as the feast of the spirituall deliuerance accomplished by the resurrection of Christ was celebrated in stead of the carnall and corporall deliuerance and the feast of the second birth and creation of mankind in steade of that of the first creation Now in the time of the Apostles and their first Disciples wee see not anie title of this distinction It is to be thought that they did keepe themselues to S. Paule his admonition Purge out the old leauen that so you may bee a new lumpe That is that they should purge and clense their heartes to become new creatures in Christ For as for the Decretall Epistle of Alexander the first it is not good but that it should be read that so it may bee reputed and helde for a deuised and counterfeite thing In the Councell of Laodicea about the year 400. Concil Laod. 29.36.37.38 it was forbidden that any Christians should vse any part of the ceremonies vsed in the Iewish seruice as to rest vpon their Sabath to haue Philacteries to keepe any solemne feastes vppon the dayes of their solemne feastes and by name to take of their vnleauened bread that is to tye themselues vnto the Iewish cer emonies and more particularlie vnto that This had not beene to anie purpose if thē the Church had taken herself to haue beene bound to vse vnleauened bread at the celebration of this diuine
according to the Scriptures appeareth by that which he said before That Dauid that the Euangelists that the Apostles doe teach vs c. Cyp. in Epi. 74 Saint Cyprian If it be commaunded in the Gospel if it be contained in the Epistles or acts of the Apostles let vs obserue it as diuine and holie But if it be not there then what followeth but the contrarie Saint Basil VVe must learne the Scriptures Basil regul 95 as concerning that which is to be practised in them as well to replenish our spirit with pietie as to leaue of to accustome humane constitutions Saint Ierome Hiero. in Esas It is no maruell saith he speaking of the Iewes if you follow your traditions seeing that euerie country goeth to seeke counsaile at their Idols but God verely hath giuen vs his scriptures and darknesse shall ouerwhelme you if you follow them not As also vnto Christians for euen in his time saith he it was come to the lees In. Matth. 23. VVo be vnto you wretched Christians to whom the sinnes of the Pharisies are translated and come euen that damnable tradition of theirs c. wee swallow downe against the commaundement of God the things that are great and hunt after the opinion of religion in the small and little ones c. And once for all The sworde Ad Laetam saith he of the Lord striketh at all those doctrines which are found bearing the shewe of Apostolicall traditions without the authoritie and testimonie of the Scriptures And this is the verie thing whereof Saint Augustine so greatly complained himselfe in his time that in the Church euery thing was full of presumption S. August in Epi. ad Iouin In S. Ioha tract 96.97 and preiudicate opinion that contrarie to the expresse worde of Christ the yoke of Christians was become more heauie and greeuous then that of the Iewes That men made lesse conscience of the law of God then of the least humane ordinances or rather fansies All this or the most part thereof comming from heretikes and certaine Apocripha bookes vnder the shadow saith he of this worde From the Lord I haue yet many things to say insomuch as that there is not the veriest foole that is that dareth not to abuse the same A place that some obiect against vs euen vnto this day about the same matter But saith he when the Lord hath kept any thing hidden from vs who is he that is so vaine as to goe about to gesse at it or so rash and foole-hardie as to take vpon him to reueale it And this is the cause why Saint Bernard wearie of those insupportable traditions Bern. Epist 91 ad Abba Suissioni congreg said I desire with all my hart to present my selfe as a partie in that Councel wherin traditioÌ„s are not obstinately defended nor suspersticiously obserued but rather the good and perfect will of God with all humilitie and diligence searched after and sought for And againe De precepto dispensat If there be any such as charitie hath beene the inuenter of it is iust that by the same charitie they bee ceased and giuen ouer if it bee so found expedient Againe The precepts which are of the ordinances of God are necessarie but those which are of humane constitution arbitrarie and at discretion c. And in deed the Ecclesiasticall historie doth witnesse vnto vs that the ancient fathers did leaue such things as were meere obseruations indifferent both vnto whole Churches and particular persons not inforcing any thing but what was of the pure and vndefiled commaundement of God as is to be read in Socrates Nicephorus c. Can not the Church then ordaine any thing Socrates Niceph. l. 12. c 14. Wherein or how far the authority of the Church stretcheth And wherein shall the authoritie thereof consist Nay let vs not feare that it hath ouer little to doe It is not a small thing in the blindnesse wherewith man is blinded and in the darknesse of this worlde to keepe it selfe from straying and wandring out of the way of life to keepe it selfe from loosing the heauenlie light through the sight of the eyes and to guide it selfe and others by the same And would to God it would haue contented it selfe to haue knowne this onely and to haue beene ignorant in all the rest Where as hauing toucht the forbidden tree and hauing transgressed this worde Deute 4. 12 Cursed be they which adde thereunto shee hath opened her eyes to these false and deceyuing fiers but shut them at the light and so consequentlie lost her puritie loyaltie and innocencie and leauing the truth of God is further become left vnto herselfe The ancient fathers verily The Fathers made faith the limits of the Church and the Scriptures the bounds limits of faith Colos 2.8 1. Cor. 4.6 Iohn 8.13 Not by succession Iren. l. 3. con heres c. 11. l. 4. c. 43. 44. Tertul. de prescript de pudicit Id verius quod prius Tertul. de virg â—â—land Con. Praxeam Tertul. de prescript Cypr. Ep. 55. De lapsis In tract de simplicit pontif in ep 74. Gregor Nazianz in orat habit ad laudem S. Athanas cont Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue not thought it any thing dishonoured when they tyed it to the obedience of her Spouse for they bounded it by faith and faith by the Scriptures And it would haue beene on the contrarie a verie strange doctrine vnto them that it shoulde haue spoken or heard any other language then her owne seeing it is said vnto her by the Apostle See that none spoile you through Philosophie or vaine deceitfulnesse according to the traditions of men Againe Learne of vs not to be wise aboue that which is written And in vs saith the Apostle that is to say by our example And by her Spouse himselfe If you abide in my worde you shall be truly my disciples Irenaeus saith The Gospel is the pillar and foundation of the Church It behoueth it to flie from all those which flie from and forsake the principal succession and cleaue vnto theÌ„ that keepe the doctrine of the Apostles Tertul. The Church is knowne to be apostolical not by nuber not by succession of Bishops but by the consanguinitie of doctrine And this doctrine again In this saith he in that the most ancientis most true that is most ancient which was from the beginning and that which is from the beginning is that which is froÌ„ the Apostles from the Apostles saith he who left the Scriptures for vs vpon whom are come the last ages the Scriptures by which the truth is defended and not by tradition or custome For how saith he could a man be able to speake of the things of faith but by the writings of faith Saint Cyprian Those are the Church saith he which dwell in the house of God But how Verily saith he who so is separated diuided
falshood is as also the right and naturall interpretation of such places as are in controuersie as well as the peruerted and bastardly Yea the Gentile himselfe said Chrysostome will learne by our controuersies Chrysost hom 33. in Acta to what Church he ought to cleaue howbeit that both the one and the other do pretend Scriptures seeing we say not that we belieue in humane reasons that might be able to trouble him but in the Scriptures that are simple and true And how much the rather then the Christian who as one would say should be borne fed and made by the language of the Scriptures And in deed I hope that in this discourse which wee haue vndertaken of the historie and doctrine of the Masse it will appeare from place to place that it is altogether in vaine for the most part that our aduersaries fortifie them selues with the fathers who verily if they were to come amongst 〈◊〉 againe would neuer acknowledge for their children the deceits and abuses that are authorised vnder their names But as S. Augustine said August Epist 166. We haue learned Christ in the Scriptures as also wee haue there learned the Church I dare also here say vnto you my masters therein wee shall take knowledge of Antichrist therein shall we obserue the corruption that hee hath brought into the Church The corruption for it serueth not any more either for seed graine or grasse as sometimes The darnell good Corne alike perhaps vntil the time of earing would be able to deceiue vs a little but growne into flower and being come to their perfection that filleth with the stench of the smell and poysoneth with his vapour all such as should stand a farre off And euen so Antichrist for there is no more any question of a starre to conduct and guide vs to him of seeking of him in a Manger in his swathing band or in his first infancie As at such rime saith S. Paul as iniquitie began but to worke For to make vs all inexcusable the day of the Lord is come to his full height He is seated vpon seuen mountaines incamped in the Temple of God extolling himselfe aboue God extolling himselfe against God working with all the efficacie of Sathan in all powerfulnesse and myracles of lying making drunke with his Cup the Kings and Princes of the earth opening his mouth in blasphemies against the highest against his Christ and vnder the name of Christ All his properties all his circumstances are therein so liuely painted out vnto vs as that there is nothing wanting but the putting to of his name and yet that is also therein giuen vs in Cyphers in a mysterie which succession of time and the euident plainnesse of his effectes hath sith then deciphered To you then my Masters vpon whome the last times are come it belongeth to take knowledge of him either by the pourtraiture which yee haue of him in the Scripture or by his working which you see in the Church or by his words or by his workes For then you shall not haue to say vnto vs any more Who are you that declare him vnto vs Where are your Commissions Where are your Bulles These are the pettifoggeries of the Court of Rome It is said that the Sonne of perdition shall cause a great Apostasie Either we must turne with those of the Apostasie or protest against it But you should giue him thankes that shall haue counsailed you to flie from the plague into your towne from the Wolfe into your sheepefold and from fire into your barne You should ring the alarum Bell your selues to the end that men might runne thereto that men might seeke to succour you Apoc. 18.4 You should come forth for it is said Come out of Babilon my people with great haste and without looking backe for this is the spirituall Sodome And it is said 1. Iohn 5. Apoc. 18. 19 My little children flie from Idols And we all together will goe crying Shee is fallen shee is fallen Yea we shall goe singing Saluation and glorie and honour and power be giuen to our Lord God His iudgements are true and iust He hath reuenged the bloud of his seruants He hath executed iustice vpon her which hath corrupted the whole earth The smoake thereof shall ascend for euer AMEN THE END AND DRIFT OF THE Author in the writing of this Booke IEsus Christ our Lord who is the Truth Ignatius Cyprian Tertullian euerie where Math. 19.8 as auncient writers declare vnto vs not Custome aunswered to the Pharisies and Doctors of the Law In the beginning that is to say at such time as God accomplished the worke of Creation It was not so The question was aboute the law of diuorcement a lawe ordayned by Moses by authoritie giuen him by God a law practised amongst the people for the space of sixteene hundred yeares and more without any checke or controlement euen amongst the people of Israell and Church of God and yet notwithstanding the Sonne of God not waighing eyther the prescription or the continuance of toleration calleth them backe to the consideration of the estate and condition of the thing at the creation and to the first institution of the same God saieth hee made them male and female what God hath ioyned together let not man put asunder Thus likewise let vs learne to aunswere according to the example and commaundement of our Lord but vpon much more vrgent occasion whensoeuer the inuentions and deuises of men shall bee set before vs to the defacing of Gods ordinance and institution yea when any shall goe aboute to foist in humaine fansies to the abrogating and thrusting out of his holie word It was not so from the beginning not from the creation of Christes Church not from the institution of Christ not from his Apostles not from their Disciples not from the obseruation of the Primitiue Church not from any decree or determination concluded by the saide Church her first councels what God hath once appointed and ordayned let not vs cast off and reiect what the Son hath spoken vnto vs by his owne mouth Iohn 14.26 what hee hath taught vs by his Apostles that sonne concerning whome the Father hath giuen this charge heare him Those Apostles of whome the Sonne hath thus saide vnto vs I will sende the holy Ghost which shall teach you all thinges Him let not vs forsake for anie other thing that may come for anie faire goodlie shew or appearance that possibly it can haue for anie authoritie prerogatiue or prescription of time that it may pretend By thus framing our selues we shal be able easilie to agree with euery soule that hath anie taste of godlines and which hath in reuerence God his holy word and ordinances But the question shall bee at this time whether there bee not abuses brought into the Church of Rome to the preiudice of his holie seruice and worshippe and of his holy ordinances contained in his worde
in the doctrine of the Apostles Gloss ordin in Act. 2. in the communion and breaking of bread c. The Glosse saith Of bread as well common as consecrate that is to say as well ordinarie as sacramentall And Lyranus Partly saith he because they did communicate together day by day partly likewise because they did vse their victuailes and goods as in common Oecumenius in Act. 2. And Oecumenius Breaking the bread saith he to shew the plaine and cheape diet which the Apostles vsed Caietanus Distributing the breade that is to say their prouision of victuailes from house to house according to the store which they had receiued by the gift of the able faithfull And when shall we learne to speake like to the Siriacke and Arabian expositors communicating in the Sacrament of the Lords Supper called the Eucharist for they to signifie the same doe vse the word Vcaristio and by the same reason they might haue retained the worde Masse What coÌ„munion or agreement is there betwixt that this new inuention And who is he that is not out of all doubt that this was not any of the Apostles and disciples their ordinarie exercises of pietie And withall marke well how that to establish the truth the whole bodie of holy scripture is not sufficient to content and satisfie this sort of people whereas one onely word mis-vnderstoode falsely construed drawne into a by-sence rent and torne froÌ„ the best interpretation of most ancient antiquity of the best learned in these latter ages euen their owne a gesse and coniecture a dream is sufficient yea more then enough for them to establish build a lie vpon But that the Apostles and disciples of our Lord did keep themselues to his institution without any swaruing from it at all if our aduersaries will not belieue S. Paule when he saith to the Corinth and to vs all I haue receiued of the Lord that which I haue deliuered vnto you Gregor lib. 7. de Registr c. 67. let vs see at the least if they will belieue their owne Doctors Gregory the great who notwithstanding hath plaid the part of a liberal benefactor to the erecting and setting vp of the Masse telleth vs that The Lords Prater is said presently after commoÌ„ praier because the custome of the Apostles was to consecrate the Host in saying the Lords praier onely c. where he calleth the consecrating of the host the sanctifying of the signes or sacraments Platina in the life of Xistus the first He ordained that Sanctus Sanctus Platina in vita Xisti c. was sung in the office or Lithurgie for at the first these thinges were nakedly and simply done S. Peter added nothing to the consecration saue onely the Lords praier Walafridus Strabo vnder Lewes the Gentle Walafri Strabo abbas c. 22 in lib. de rebus ecclesiast about the yeare 850. a famous Abbot as Trithemius writeth What we do at this day saith he by a ministery multiplyed and enlarged with praiers lessons songs and consecrations the Apostles as our faith bindeth vs to belieue and those which followed next after them performed in most simple and single maner being no other thing then that which our Lord had commanded by prayers and remembring of his passion And therefore they did breake bread in houses as it appeareth Actes 20. And our Elders likewise report vnto vs that in former times Masses were no other thing then that which it vsually done vppon the day of Preparation otherwise called the Fryday before Easter vppon which day there is no Masse saide Mandatum but onely the communicating of the Sacrament after the pronouncing of the Lordes Prayer And in like manner according to the commandement of the Lorde after a due commemoration of his death and passion they did participate and receiue in old time his bodie and blood euen all they I say who were for capacitie and reason meet to be admitted thereunto Berno Augiensis de rebus ad missam spectantibus c. 1. Berno Augiensis to the same effect In the birth of the Church saith hee Masse was not said and celebrated as it is at this day witnes Pope Gregorie and therewith he alleadgeth the place aboue named And it may be saith he that in former times there was nothing read but the Epistles of S Paule afterward other lessons as well of the olde as of the new Testament haue beene mingled therewith B. Remig. Antisiado de celebratione nusâ—ae Cap. 1. And all this he may seeme to haue taken out of the life of S. Gregory and S. Remigius Bishop of Auxerre vnder Charles the bald It is held saith he that S. Peter did first say Masse in Antioch that is to say in such sort as the Lord had giuen in commandement vnto his Disciples in these words Do this in remebrance of me that is to say call to your minds that I am dead to purchase your saluation and do ye the like and that both for his your owne sakes And some say that he said not at that time aboue three prayers which began with these words Hanc igitur orationem c. Durandus in his Rationall Durand in Rationali The Masse in the Primitiue church was not such as it is at this day for it did not properly consist of any moe then these eight wordes This is my body This is my bloud Afterwards the Apostles added thereto the Lords Praier c. And furthermore the steps marks of this truth are yet to be seene in the Monastery of S. Benet wherein the three daies before Easter the Abbot alone doth hallow the bread and the wine and the Monkes sitting with him receiue them at his hand vpon these daies there is no other manner of Masse said The Lords institution is read and certaine places of the holy scripture and that they call Mandatum that is to say Mandatum the Lords commaundement as Walafridus Berno and Remigius c. Now in all these places they vse the word Masse being vsed in the times wherin they liued for the holy supper This which wee haue run out into of fitting our selues with the testimonies of such as speake their owne language and agree with them in their worship and seruice hath got vs thus much namely that from the testimonies of all the said Abbots which haue professed to write of the Masse wee get this ground and aduantage namely that the Apostles did retaine the Lords institution and as of consequent it must follow did also deliuer the same vnto their disciples and followers That they had not as they themselues doe affirme added any thing thereunto but that which was of the same spirit and maister namely the Lords prayer and this we must assuredly conceiue to haue beene not so much in respect of the forme of the Lordes Supper as in respect that it was commended vnto them for their ordinarie prayer And that there was
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
Walaf c. 22 there was shew and apparance that it was meet that it should likewise grow in pompe and ceremonies And moreouer concerning the circumstances of time and of the howre they saye sometimes that it should bee before sometimes they say that it should bee after Noone sometimes at Morning sometimes at Night and sometimes in the night season And for the place that it was in priuate houses in caues in dennes and holes and in most secret places And for garmentes In the first ages say they Masses were said with common apparrell the priestlie robes hauing altered and increased from time to time which notwithstanding Walafr c. 23 there are some in the partes of the world lying Eastward which yet vse them as at the first And as for vessels The cups in the Primitiue Church were of glasse and of wood c. Then say they were our Bbs. of gold Thus then you heare what these industrious searchers out of the ancient seruice of the Church do say vsing notwithstanding the Phrases and tearmes of the age wherein they liued though vnknown amongst the former as those of the Masse of the Sacrifice c. And they might also haue seene in their times and dayes the Bookes of the rites or prescript formes vsed in the Church before that the authoritie of Popes suborned and vnderpropped by the power of great Princes for so long a continuance of time had abolished both the vse and memorie thereof But to the end that wee may not thinke them to goe by gesse in that which they say neyther yet that we may seem to repose our selues vpō that only which they say nor regarding how much or little they agree with the former and more honorable reportes of antiquitie drawing neere vnto the times of the Apostles let vs heare in what manner Iustine Martyre about the yeare 160. describeth the holie Supper On the daye sayeth hee which is called Sundaye Iustinus martyr in Apologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the Lords day there is an assembling and comming together of all manner of people dwelling eyther in the fieldes or in the citties into one place and there are read the Actes or Recordes of the Apostles and the writinges of the Prophetes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so long as the time would suffer Then when the Reader had left off reading ô 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say he which was President or chiefe in the assemblie that is to say the Bb. or Pastor deliuereth an admonition and exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of discourse tending to the stirring of them vppe to follow and practise those good thinges afterwarde we rise all as one and send our praiers vnto God And as wee haue said before praier being ended the breade the wine and the water are brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he which directeth the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuereth with all the power and might in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers and thankesgiuing and the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consenteth adde thereunto their approuing voice affection and blessing saying Amen Then followeth the distribution which is to euerie one present the cōmunicating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the thinges which were blessed by thanksgiuing and they send of the same vnto those that are absent by the Deacons In the end they which are of abilitie and are moued therewithall giue euerie one according as it pleaseth him and that which is gathered abideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him which is president or chiefe amongst them wherewithall he made prouision for the fatherlesse widdowes sicke persons captiues and needie straungers c. And in another place going before After saith he that we haue washed that is to say baptised him that hath receiued the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ioyned himselfe with vs we bring him into the assemblie and congregation of the brethren where they are come together to make their common prayers both for themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for him that hath beene enlightened and for all manner of persons in what place of the world soeuer c. When prayers are thus ended wee salute one another with a holy kisse and then there is brought vnto him that is president 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread and the cup of water and wine and he hauing taken them giueth praise and glorie vnto the father of all thinges in the name of the Sonne and of the holy Ghost and maketh a great thankesgiuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he hath vouchsafed to thinke them worthie of these thinges which being ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioyne and put their blessing thereto saying Amen which being Hebrew signifieth as much as So be it Afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor hauing blessed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the people answering to this blessing those whom we call Deacons giue to euerie one of those that are present to receiue of the bread and wine and water so blessed by the said thankesgiuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they carrie it to those that are absent And this foode is called amongst vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist or Sacrament of thankesgiuing which it is not lawfull for any one to receiue which hath not before receiued the truth of our doctrine by faith and which hath not beene washed with the baptisme of regeneration for the remission of sinnes c. Now in these two places thus laying out the forme and patterne for the manner of the celebrating of the holy supper in the Primitiue church for our aduersaries cite them in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lithurgie or diuine office we haue all that which is before mentioned together with the euident markes of the whole Iewish seruice and yet we shall hardly bee able therein to find out the Masse Therein we well behold and see a flocke of Christians and one Pastor which doth call them together to serue God and to be fed with his word and with his sacraments the reader that readeth the holy scripture the pastor that frameth some exhortation out of the same vnto the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deuout prayers in a loude voice offred vp to God before and after aswell for the Church as for all other men Then afterward how the bread the wine and water are brought and not offered which are blessed by the Pastor by thanksgiuing vttered in a language that is vnderstood of all and not consecrated neither turned or changed by the whispring and muttering of certaine wordes the people ioyning therewithall their vowes and inward affections becomming a partie in this seruice Finally after a mutuall kisse the signe of the holy charitie which ought to be nourished amongst them as the mēbers of Christ the
as it is to this day vsed in the Greeke Churches But about this time the zeale of Christians waxing cold they began in the Church of Rome to deuide them into certaine peeces or pawses which were called partes to the end that seruice might be made the shorter as we reade in Optatus who citeth the 2. part of the nine and fortieth Psalme And alth ought this diuiding of Psalmes into partes may seeme to haue beene in the time of S. Hillarie yet it was not receined into the Church Epiphanius calleth them distinctions S. Ambrose in his Lithurgie Psalmulos or little Psalmes which are nothing else but verses and they were sung within a certaine time after countervoicewise one side singing one verse and an other an other Of the Institution Theodoret reporteth of Flauianus and Diodorus in Antioch Theodor lib. 2 cap. 24. that they caused them to be thus sung about the sepulchers of Martyrs but in the Latine Church Paulinus reporteth it to be by the appointment of Saint Ambrose in his Dioces which was afterward about the yeare 430. spread abroad euerie where and that by the authoritie of Pope Celestine who by name did practise it at the first beginning and entrance into ecclesiasticall or diuine seruice Of reading S. Chrysostome reporteth ordinarily When it is told thee in the church Of reading Chrysost hom 36. in 1. ad Cor. hom 3. in 2. ad Thessal Concil Laodi cap. 17. Cut diuided readings or lessons Ambr. in praefat in Psalm De Offic. lib. 1 cap. 11. 44. Seuer Sulpit. de vita S. Mart. l. 3. De Offi. l. 1. c. 8 De Virg. l. 3. ad Gratian. l. 4. c. S. Agust tract 9 in Ioann serm 236. de temp serm 7. 10. de verb. Apostol c. Beloth c. 57. Berno Radulphus The Sermon Ambr. epist 33 post tractatū S. Basil in psal 14. 114. S. August in 1. Epist S. Ioh. Amb. epist 33. S. August de ciuit l. 22. c. 8 August de doctrina Christia the Lord saith so and that the Deacon doth bid all the world to be silent and still thinke not that it is not to the ende that thou shouldest honour the reader but rather him that speaketh by his mouth Againe when thou hearest the Prophete which telleth thee the Lord saith this Remoue thy solfe O earth and rise thou higher O heauen thinke within thy selfe who it is from whom the Prophet speaketh vnto thee If these readinges had beene such as are now a daies in the Masse to what end should those exhortations of S. Chrysostome serue But the Councell of Laodicea is likewise plaine and pregnant in this point Let the Canonical scriptures be read in the church not any others S. Ambrose oftentimes What seueritie of punishment haue we established in the Church to the end that silence may bee kept whiles the scriptures are reading whereas notwithstanding the Psalmes doe keepe silence of themselues And these readinges or lessons were aswell out of the law as out of the Gospell and Apostle as appeareth in infinite places of S. Ambrose S. Augustine and others and that throughout whole books vntill such time as S. Ierome by the commandement of Pope Damascene because the lithurgy seemed as then to be too long did make an extract of certain lessons out of the Prophets Epistles Gospels wherevpon he composed the booke called Comes or the booke of lessons from which time they began to be in vse in the Church Now the Bishop or Pastor of the Church was wont to take the place whereof he wold make his sermō ordinarily out of those lessons as appeareth by those wordes of S. Ambrose S. Augustine and others so oftentimes vsed We haue heard in the lesson that hath beene read c. and vpon the same we must deliuer and speake as the Lord shall vouchsafe to enable vs c. And sometime out of the Psalme that had beene sung as may be seene in S. Basill vpon Psalme 114. Or else they tooke a whole booke as S. Augustine in his treatise vpon S. Iohn saue that vpon the daies of great feastes as the feast of the Natiuitie Easter and Pentecost they chose out picked places from thence to intreate of the historie and misterie And the sermon was called Tractatus Sermo and from thence grew these speeches Homilia tractare de superiori loco dicere siue de exedra And it was the custome of the Pastor before he began to speake to the people to pray vnto God that hee woulde shew him the fauor and mercie to teach them well and to giue them well and throughly to apprehend that which hee should teach them according to Saint Augustine his precept Before he speake let him pray vnto God for himselfe and for them to whom he is to preach and let him be saith hee Orator antequà m dictor which is let him pray before hee preach And this sermon did continue as wee learne out of Saint Basill about an houre in the ende likewise concluding the same with prayer In Saint Augustine Conuersi rursus ad Dominum c. we betake our selues againe vnto God c. And furthermore as this is the principall charge of the Ministers to preach the worde as those vnto whom our Lord deliuering his commission spake in these expresse wordes Go preach the Gospell vnto all creatures c. So haue we from these great and worthie men infinite sermons as by name from Saint Cyprian Saint Ambrose Saint Augustine S. Chrysostome S. Basill c. but not from any one of these any booke of rites or ceremonies neyther yet any patterne of any sacrifice And they let not to take great paine to prescribe and point out vnto vs the qualities of a preacher and the partes and conditions of a Bishoppe that is worthy the roome and place of teaching the people especially Saint Augustine in his bookes of Christian doctrine but for teaching of him howe many diuers wayes and with howe many ceremonies hee should say Masse or offer his pretended sacrifice they trouble not themselues at all Now after the sermon That the holy Supper was frequented at that time of al the faithful it was ordinarily the custome to beginne with the administration of the holy Supper especially during the time of their first loue and zeale when as the Christians for the most part did communicate euerie weeke yea and some euerie day the Sacramentes being neuer set vpon the Table of the Lorde but that there would bee a number of faithfull Christians to communicate thereof And furthermore S. August ad Ianuar. ep 119 Saint Augustine exhorteth the faithfull to communicate euery Lordes day Prouided saith hee that thy soule be not set vpon sinne Saint Ambrose giueth warning and admonisheth them to celebrate the memorie of the Lord euerie day rebuking certaine of the East Churches which did not communicate oftener then once a yeare And Eusebius saith that the same
learned thinke not these sermons to bee his as being founde elsewhere to bee attributed to Saint Ambrose or to Hugo de Sancta victoria such furthermore as haue thus found them without any name Erasm de concionib Amb. August ad frat Eremit August in ser de tempore 23 not knowing to whom well to attribute or impute them Saint Augustine saith Ecce post sermonem fit Missa catechumenis manebunt fideles that is that after the sermon leaue shall bee graunted vnto those that are catechised to depart that is to say such as yet haue neede to bee instructed in the faith whereas the sufficient instructed and grounded in faith shall abide In which place by Bellarmine his owne iudgement it cannot bee taken for any other thing then a simple leaue to depart and not for any sacrifice or Sacrament Againe In lectione quae nobis ad Missas legenda est audituri sumus that is We shall heare in the lesson which shall bee read in the Masse c. In which place hee may seeme to comprehend not onely the one or the other seruice or part of seruice that is to say that of the catechised and the other of the faithfull but euen all manner of spirituall exercise in the Church Cassian l. 2. c. 7. l. 3. c. 7. 8. Amb. l. 5. epis 8 whether it did follow the celebration of the holy Supper or not as it is ordinarily taken and meant in Cassian who writ more then a hundred years after S. Ambrose The day following which was the Lords day Post lectiones atque tractatum dimissis catechumenis c. Missam facere coepi After the lessons and Sermon hauing giuen leaue to the catechised to depart I began to say Masse Where behold how that here seemeth no other thing to bee meant then a restrayning of that hee did to the seruice which was proper to the faithfull that is to say to the blessing communicating and distributing of the Sacramentes verie farre differing as wee shall well see from the Popes Masse once I say for all in Saint Ambrose neuer in Saint Ierome and in Saint Augustine cleane in an other sence And this assuredly maketh the suspition of no small weight which some haue had of these bookes namely that they should bee none of Ambrose his workes Hieronymus in Prou. Salo. c. 11. as contrarying his doctrine in many places For as for the place that is alleadged out of S. Ierome vpon the Prouerbes who will belieue that it was his seeing that S. Gregorie is there alleadged and not rather some worke of Beda to whom the best learned doe ascribe it But what fatall chaunge or translation was destinated vnto this word that from an ill throwne Latine word signifying leaue or libertie it should necessarily be drawne in first to signifie a part of Gods diuine worship and seruice then a pretended sacrifice Thirdly a worke wrought for the saluation of the quicke and the dead and finally to leape into the roome of the market place called Palladium in Rome promising as large and plentifull store of wares and marchandise for the Christian soule as euer that other did commodities for the carnall bodie And yet here we are not to omit that which wee haue alreadie touched namely that all the seruices and exercises of the church as publique prayers singing of Psalmes by night by day euening or morning were called Masses in the ages following although they medled not at all with the administration of the Lords Supper the reason thereof was because that all Christian assemblies were wont to dismisse themselues vpon a general praier made which was called Collecta sometimes Missa that is a leaue or libertie to depart or a Masse in asmuch as the departure followed imediately after the same This appeareth by S. Benet his rule wherein after he hath declared the order of prayers and supplications to be kept at the houres canonicall there is added Et sint vel fiant Missae which is as much as if he should say And then let them depart giue them leaue to go away The same also appeareth by Cassian to be so who saith speaking of the Monkes of Egypt that after the Masse of the vigils they were permitted a little sleepe vntill it was day And againe that vpon the Lordes day they had but one Masse or departure before dinner which was reckoned vnto them for their thirdes and sixtes c. But in as much as in this they were wont to communicate and receiue the Lords Supper altogether the name by little and little and by succession of time tooke roote and continued to the rooting out of all others But that we may not content our selues with our former store go no further we haue testimonies of this dismission Masse or departure from the best most approued of this our time I speake not of the Liturgies touched heretofore and which shall be againe touched hereafter in all which these wordes are to bee founde and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys in Hierar l. 3. Hieron in â—pi ad Gala. l. 3. c. 6 Chrys hom 24 83. in Math. 24.61 79. ad popul Antioch hom 3. 4 de natur Dei c. that is to say let the catechised and such as are inioyned humiliation for their transgressions withdraw themselues let the faithfull onely stay c. And froÌ„ the time euen of Gregory this was the crie of the Deacon after the Gospel not any more after the sermon because that after that time there was but little preaching Si quis non communicat exeat which is If there be any man that wil not communicate let him go away out of the congregation But in Saint Denis in S. Ierome and in S. Chrysostome this ceremonie may bee obserued and marked in infinite places And the Counsels of the same time shew it euidently Catechumeni in Missa corum ne demittantur c. Let not those that are catechised bee licensed to depart from their Masse except it bee after that they haue heard eyther the Sermon made by the Bb. Concil Laod. c. 19. Concil Câ—â—thgin 4. c. 84. or the Sermon made by the Minister Neither let the Bb. keepe anie one from entring into the Church for to heare the word of God whether it be Iew or Gentile or from staying there vntill the Masse that is to say vntil the time of admonition to depart giuen to those which are catechised And thus we haue seene what manner of seruice it was whereat they were present namelie the first prayers singing of Psalmes reading of holie Scriptures the Sermon and the Creede It remaineth that wee see what manner of seruice the second was namelie that which was reserued onelie for the faithfull CHAP. V. What manner of Diuine seruice was vsed namelie in that which was called the Masse of the faithfull IT is first to bee noted that in that space of time happening
betwixt the two seruices that is that of the catechised Of Offrings or oblâ—tions and that of the faithfull there was a place and libertie for the presenting bringing in of offringes which the Christians vsed to offer of their increase and fruits vnto God in his Church to be imployed partlie to the vse of the Sacramentes and partlie to the reliefe of the poore according to the example of the Israelites Exod. ch 25. Deut. 16 26. Leuit. 23.11 the 17. c. 34. Deut. c. 26. De consecr dist 1. C. omnis Christ c. 12. q. C. Vulturand Philip. 4. Heb. 13. Irenae l. 4. c. 34 to whome it was giuen in charge You shall not appeare before the Lord your handes emptie These offrings were brought vnto the Priest and presented with a protestation made of the grace and mercie receyued of God which sayeth the Lord hee shall shake before the Lord to the end that they may bee acceptable for your sake And this is it which Walafridus Berno told vs hertofore namely that the offring sprang and tooke his beginning from the old people whereof also wee haue some steps and markes in the Epistles of S. Paule where these offrings made for the relief of the poor are called Sacrifices Irenaeus sayth The Lord aduising his Disciples to offer vnto God the first fruits of his creatures not because he hath neede but to the end that they should not be vnfruitfull and vnthankefull taketh that which by his creation was bread giueth thanks and saith This is my bodie c. Againe we offer vnto him to giue him thankes for the gift which hee hath bestowed vpon vs and for the sanctifying of the creature that is the bread the wine consecrating them in the bodie and in the blood of our Lord Then a little after hee addeth the other vse To feede sayeth hee the hungrie to cloath the naked c. according to that which is written hee that hath pittie vpon the poore lendeth vpon vsurie vnto God c. From whence wee plainlie gather both the one and the other Iustinus Martyr Apol. 2. S. Cypri de Eleemos in Epist ad Decentium D. â— C. parem igitur Custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulin. in libel de Gazophyl August Ep. 121. Ad victorinum Thâ—od l 5. c. 17. Nicephl 1â— c. 41. Pâ—ul in vita Ambros August Ep. 187 and that these gifts were ordinarie in the church and that out of them they did take the bread and wine for to be sanctified and serued in the holie Supper the residue that remained being reserued for the poore Iustine sayeth The bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are brought vnto him which is the chiefest among the Brethren that is to the Bb. or Minister which performeth the action S. Cyprian is more cleare and plaine in this point As rich as thou art Dominicum celebrare te credis that is thou thinkest to celebrate the Lordes day or the feast of the Lord and takest no care to bring thy offrings and so thou commest ad Dominicum to this holie assembly without anie sacrifice wilt thou take part of the sacrifice which the poore shall haue offred So auncient is this ceremonie in the Church and furtherthermore Paulinus testifieth that there was a table in the midst of the Church whereunto these offringes were brought which S. Augustine calleth the altar of God after the mannor of the Iewish imitation complaining in a certaine Epistle that the poore Captiues amongst the Barbarians as the Iewes in Babilon could not bring their offringes to this Altar nor yet finde anie man by whome they might offer vp the same vnto God And were reade of Theodosius that hee was wont to offer such giftes before the celebration of the holie mysteries and of the Emperour Eugenius that his giftes and offringes were reiected and refused because hee had polluted himselfe with Sacrilege So likewise of the Earle Boniface for hauing rauished one of the Church for because say they to take of these the Sacrifice which they should bring vnto God S. Hieron in Hierem. l. 2. c. 11. in Ezech. c. 18. l. 6. Innoc. 1. Epist 1. c. 2. were to approue them to bee in state to bee partakers of the prayers of the Church The abuse hereof grew in the ende to bee such as that for to inuite and call euerie man to it the names of those which offred the gifts which they gaue were rehearsed with a lowde voice in the Church which likewise was found fault withall and reprehended at large by S. Ierome Now these offringes were ordinarilie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek in Latine Dona munera oblationes that is gifts presents fruits oblations c. which did sanctifie make holie the whole lump whereupon it commeth that these wordes are read in the Lithurgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tuaex tuis that is we giue thee of thine owne that which is thine And they were consecrated and dedicated to God by the prayer of the Priest after the manner of the Iewish Church in these wordes or the like Has oblationes famulorum famularùmque tuarum benignus assume quas singuli obtulerunt might it please thee fauourablie to receiue these oblations of thy household seruants and handmaides which euerie one of them hath offred vppe vnto thee Sometimes going so farre as to name them by their names contrary to the good liking and iudgement of Ierome and that in such manner as we see by the steppes and printes thereof in these wordes changeablie vsed in the Masse Pro quibus tibi offerimus vel qui tibi offerunt that is for whome we offer vnto thee or which offer vnto thee In like manner in the prayers of the fift sixt and seauenth Lordes daye after Whitsontide in these wordes Has oblationes famulorum tuorum c. benignus assume accipe sacrificium à deuotis famul is tuis pari benedictione sicut munera Abel sanctifica that is to say take this sacrifice of thy seruants and sanctifie it as the offringes of Abell Againe in these wordes of the Masse and of the Lithurgie May it please thee to receiue them for a sacrifice of praise and of a sweetesmell as those of Abell Noe Melchisedech Samuell c. Which forme of prayer grew afterward to be most blasphemously abused as shall be shewed by being applyed vnto the pretended sacrifice of the bodie and blood of our Lord. Now all the while that these offringes were in bringing to the table to bee laid thereupon the people were ordinarily wont to employ the same in praysing of God by singing of Psalmes whereupon came the Offertorie that is to say in the beginning certaine Psalmes and afterward certaine verses onelie which were sung in the meane space Neither must it here be forgotten that one parte of these offringes according as was the aboundance thereof beganne to be imployed about the maintenance of
the Apostle commaunded that in the sanctification and preparation going before the distribution thereof there should be certain prayers made S. August Ep. 118. et 1. Tim. 2. Hee calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the vow as the Apostle sayeth to Timothie wherein this vow of vnion and agreement was witnessed as furthermore the scope and drift of the Sacrament is that wee should grow to bee one with Christ and one amongst our selues Of the Lordes prayer Saint Augustine sayth Of the Lords praier August serm 237. de temp Item Epist ad Paulinum c. Ambrose l. 5. de sacr c 4. Hieron l. 3. aduers Pelag. Concil Tolet. 4. The kisse of peace Chrysost in l. 1 de compunct cord After the Sermon we will come to the Prayer you know whether we must come namely to the holie Table and that which you shall haue first to demaund of God Dimitte nobis debita c. forgiue vs our trespasses and debtes as we forgiue them that are indebted to vs. And in an other place All the Church almost concludeth this whole prayer with the Lordes prayer c. And S. Ambrose and S. Ierome in like manner That this Prayer was said Post verba Christi that is after the wordes of institution and it was followed by all the faithfull and there are also certaine councels which reproue the Priestes of Spaine for that they did not say it but vppon the Lordes day And as for the kisse of peace Chrysostome sayeth The Lord commandeth to leaue thy gift before the Altar and first to be reconciled vnto thy brother c. We retaine the shadow of this commandement and let goe the substance and the trueth thereof for it is a common custome to be present at the kisse of peace at such time as the gifts are offered to God but J feare me that it doth come from a number of you from no further than the lips c. And in an other place hee putteth it presently after the Lords praier We do all of vs saith he fall downe together namely the Ministers and the people and when we are to come to the dutie of the kisse of peace we doe euerie one mutually salute one another c. Ierome Is there any that communicateth against their wils or which in the administration of the holie food doe put out their hande to take it but turne away their face and offer the kisse of Iudas Saint Augustine more plainely After the Lordes prayer sayeth hee there is saide Pax vobiscum peace be with you S. August Serm. de vigil Pasch In Ambrosiana In Graecis and the Christians doe euerie one mutually kisse each other with a holie kisse but let the signe of the peace of Christ which the lips doe testifie be rooted inward◠lie in the conscience that so the harts may ioyn and be vnited as close together as the lips And it is the verie same which is read in the Lithurgies Offerte vobis pacem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offer to your selues peace Let vs salute one another with a holy kisse c. The peace of Christ and of the church be alwaies with vs c. Now after that they had prayed vnto God to vnite knit them more more one vnto an other in Christ The Communion and protested their sincere vnion in the Spirite amongst thēselues there followed the communicating and distributing of the holy Sacramentes in this forme and manner The Ministers did communicate amongst them then they distributed them vnto the Deacons and afterward the Ministers and Deacons vnto the faithfull This appeareth by the Canon of the first Councell of Nice ioyned to Ruffinus Let the Deaconreceiue the grace of the holy Communion at the handes of the Bb. Concil Nic. c. 18. Ruff. l. 1. c. 6. or Pastor and let the Deacon likewise distribute it in the absence of the Pastor where we see that this action was not thought to depend vpon the power and effectualnes of the Minister as some afterward would haue had it they did distribute it vnder both kinds the bread and the cuppe Whereby it appeareth that to speake in a word it cannot be noted out of any olde Writer in any one place where the bread was separated from the cuppe or the cuppe from the bread In S. Ambrose also S. Ambrose in 2 ad Cor. who yeeldeth a reason though not altogether so pertinent and fit The Sacrament which wee receiue sayeth hee serueth both for the bodie and the soule the flesh of Christ for the saluation of the bodie and the blood for the saluation of the soule Whereby at the least wee learne with what conscience our aduersaries alledge against vs S. Ambrose his Masse which they haue most lewdly gelded in taking the distribution of the cuppe from it they did deliuer the Sacramentes into the proper handes of the Communicants men or women Euseb l. 6. c. 43 and this is manifest by that which is spoken by Nouatus who gaue vnto euery one his part of the oblation being consecrated and by the hereticall woman who made shew to take the bread at the hand of Chrysostome and by these wordes of S. Niceph. l. 13. c. 7. Ambrose vnto Theodosius Wilt thou take with thy bloodie handes the holie bodie of our Lord c a most euident signe that this opinion had not as then taken place that this operation did change the nature of the thing in such sort as that it might not be touched with the handes of Christians and the bread was giuen in gobbets and the cup went along from hand to hand according to the multitude of the Communicantes The wordes speaking and vttering vnto them in diuerse Churches diuerse wordes As in the Latine Accipe corpus Christi Take the bodie of Christ Take the blood of our Lorde and they aunswered Amen let it bee so vnto me or So be it An other waye The bodie of our Lord the blood of Christ keepe and preserue thee vnto eternall life Also The bodie of Christ And they aunswered Amen The blood of Christ the cuppe of life Aunswere Ambrose lib. 4. de sacr cap. 5. S. Clemens in Lithurg Microlog c. 19. Amen as it is to bee seene in the Latine Lithurgies imitating therein the wordes in the Gospell Take eate this is my bodie c. Where in the meane time wee may note and marke that the wordes which the Priest rehearseth now a dayes for himselfe alone were then by the Minister spoken vnto all the faithfull Communicantes In the Greeke Church I giue thee to communicate sayde the Minister the precious bodie of our Lorde and Sauiour for the remission of thy sinnes and to the assuring of thee of eternall life And so likewise of the cuppe according to the wordes of Saint Paule The bread which wee breake and the cuppe which wee blesse is it not the Communion of the bodie of Christ And all the prayers in
the meane time both before and after haue these wordes continually mingled amongst them Let vs not here thinke vppon any thing that is earthlie anie thing that is carnall all whatsoeuer is contained herein is full of mysteries This is a sacrifice of praise spirituall reasonable without bloode a heauenlie breade which is receyued by a firme and constant faith and by a mind purged from vncleannes a Christ which is distributed without being deuided into parts eaten without being chewed and which nourisheth without being wasted or consumed c that so wee may learne alwaies to keepe the reuerence due vnto the Sacramentes and notwithstanding not to confound them with the thing it selfe that wee may not thinke of anie proper chaunge that should be wrought in these signes but rather of the chaunge which this spirituall nourishment which ioyneth vs to Christ ought to worke and doth worke in vs. Let vs adde hereunto that it is most certaine that there was neuer any Seruice said at this time but there was also the administration of the Communion ioyned therewith and that all the Canon now receyued speaketh of nothing but of the people their being assembed and come to gether for a Communion Cassan in praefat ad Ord. Roman their offring communicating not mentioning anie such thing to bee done of the Priest insomuch as that the best learned and that before wee began to haue anie controuersies with them did openlie hold and dispute it that the Canon could not bee read neyther haue anie worke or operation in priuate Masses prouing the same by S. Gregorie Psalmes in the time of the distributing of the Sacraments Now all the while the Sacramentes were in distributing because it was not without the spending of much time there were many Psalms sung Those which we find to bee most vsuall are the 23. The Lord is my shepheard the 34. I will blesse the Lord at all times and especially this verse Taste and see that the Lord is good the 145. O Lord my God and my king I will praise thee the 103. My soule blesse the Lord S. Dionys in â— De Hierarch Cyril Catech. Liturg. S. Clement August lib. 22 Retract c. 22. c as may bee seene in S. Denys S. Cyrill S. Clement their Liturgies and others especiallie those of the Greekes seeing that at Rome they beganne at this time to deuide them into verses The place of S. Augustine is cleare and euident for the purpose speaking of Psalmes Let it be sayeth hee that they bee sung before the offring or else at such time as it is distributing to the people which hath beene offred And it must not bee forgotten that the Psalms quoted aboue are at this day for the most part the most ordinarie in the reformed Churches of this Realme in the time of the celebration of the Sacrament of the holie Supper After the distribution followed a Thankesgiuing Thankesgiuing S. August Epist 50. Dionis in Hierâ— 3. according to that which Saint Augustine sayeth Gratiarum actio omnia concludit Thankesgiuing in the conclusion and ending of al. And S. Denys The holie Communion endeth with a holie Thankesgiuing And Chrysostome After the hymne sung they went vp to the mountaine This word toucheth you who doe not abide and continue vnto the end of the last prayer for this song was this man his shot Our Lord beganne and ended with a Thankesgiuing that he might bee an example vnto vs for to doe the like Chrysost hom 23. in Matth. And namely in the Lithurgie that is called by Chrysostome his name there is for a Thankesgiuing the Song of Simeon as is vsed in the reformed Churches But the auncient custome was saieth hee in one place that the faithful after they had heard the doctrine offred their prayers and communicated at the Lordes Supper c. did not returne home to their owne houses by and by after that the Assemblie was dissolued but the richest caused their victualles to bee brought from their owne houses and calling the poore did feast them there in the Temple Loue-feastes Chrysost in 1. ad Corinth Opotret haereses esse Tertul. in Apolog August l. 20. c. 20. Siue frugibus siue carnâ—bus Concil Laodic c. 27.28 August ad Ianuar. Epist 119. In a knowne tongue And this was the thing which was called in the Primitiue Church by the name of Loue-feastes whereof wee reade in S. Iude These are spots in our loue-feastes In Tertullian Nostra caena c. Our Supper taketh his name of the thing it is called Agape that is loue whatsoeuer it cost yet this is our gaine that wee spend with godlines for the comfort and refreshment of the poore c. And S. Augustine Our loue-feastes feede the poore whether it be with bread or with flesh you say that the charitie of Christians is like to the Pagans their Sacrifices c. But for certaine abuses which were therein committed this custome ceaseth yea and there were expresse articles framed in certaine councels that those loue-feastes should not anie more bee made in the places appointed for prayer Well may wee see that in the time of S. Augustine the manner of making a Supper was continued and that vpon the day of the Lordes passion in the breaking vp wherof the guestes did communicate in the Sacrament together and this is yet continued in the Monasteries of S. Benet as shall be seene else where and they call it mandatum Let vs adde for the shutting vp of this speech that both the one and the other seruice aswell that whereat those were present which were cateehised as that whereat the faithfull were present was done in a language both well knowne and vnderstoode as namely to the Latines in Latine to the Graecians in Greeke to the Syrians in Syriacke c. and which is more in a loude voice the people not onelie answering but oftentimes singing with the Ministers of the Church S. Ambros in 1. ad Cor. c. 14 Whereupon S. Ambrose saith expounding that place of S. Paule Better are fiue wordes spoken in the church in a knowne tongue then ten thousand others c. That the intention of S. Paule was to reproue the Iewes which tooke pleasure for the commending of their own language to the vse of this Syriacke in their sermons and oblations that is in the celebrating of their diuine seruice the holie Supper directly against those which would maintaine that it is sufficient that sermons be vnderstoode and not the seruice which is said in the Church CHAP. VI. An aunswere vnto certaine obiections and what seruice it is which commeth neerest to that of the purest auncient times that of the Church of Rome as it is vsed at this day or that of the reformed Church NOw therefore we haue seene in part wherein the celebrating of the holy Supper consisted during all this time that is to say from the first Councell of Nice where wee
bee kept throughout all his Countries Then it was saide to the great hearte griefe of euerie one and that not without dolefull teares Quo volunt Reges vadunt leges c. The Law must sing as likes the king c. Now this Legate Richarde was called home againe to Rome from out of his Ambassage because of his insolencies by Pope Vrbane the seconde after hee had effected this mutation and chaunge which notwithstanding for some manner of contentment vnto the people the auncient office and seruice was retained in sixe parishes at Toledo and there it continueth still vnto this present as it doth likewise in the Cathedrall Church in the Chappell of Cardinall Ximenes and in that of Doctor Talabricas in the Cittie of Salamanca But wee neede not doubt whether after all this time that Lithurgie bee much altered or no no more then of that of S. The seruice of S. Ambrose corrupted Ambrose wherein they are not ashamed contrarie to all his writinges to rob the Communion of the cuppe which continued without gain-saye more then sixe hundred yeares afterwarde in the Church Neyther haue they lesse spared to thrust into it certaine prayers aswell in the little Canon as they call it as in the great which by their owne confession as wee shall see were not receiued into their Masse till a long time after as Suscipe sancta Trinitas communicantes c. Otherwise who coulde belieue that of so small differences shoulde rise so greate a discorde or of so few wordes so daungerous and notable an alteration in thinges of estate But what manner of Order that Romish or Gregorian order was at that time What manner of Order the Romish Order was Ordo Romanus ex Cossandro caeteris which was brought in both with such earnest desire and difficultie it may be seen in the booke which is left vs approued and allowed by the most diligent searchers out of antiquitie wherein notwithstanding wee obserue and note that during the time that the Offertorie verses are singing the people present and bring their offringes that is to say men and women and nothing but bread and wine the Priestes and Deacons bread onelie that hee which sayeth seruice receiueth the offringes the Archdecon following him who powreth all the little wine pots into one great cup and the Subdeacons doe receiue and wrappe vppe the loaues in a sheete or white table cloath that these offringes being receiued without the roome inclosing the Altar are by them brought in and set vppon the Table or Altar then the Offertorie being ended that they are blessed with a prayer vttered in a low voice that eyther by the Bb. or the Pope himselfe for in this Order whereof we haue the book hee describeth the Masse of the Bb. of Rome That the Bb. after hee hath communicated himselfe causeth the hosts or offrings for so he calleth the consecrated bread to be broken by the Priestes which are assisting and partly he distributeth them himself partlie he causeth them to bee distributed by the Bbs. Suffraganes or by the Priestes vnto all the people both men and women That those to whome the Pope or Bb. of Rome hath ministred the Communion are confirmed by the Archdeacon these are the tearms and language of that time that is to say the Archdeacon giueth the cup to those to whome the Pope hath giuen the bread c. That during all the time whiles the people are in communicating the Schoole of singing men singeth Psalmes by counteruoices which done the postcommunion doth follow that is to say the Thanksegiuing after the Communion and that shutteth vp all making an end of the seruice And it is not to be forgotten that both leprouse men and those which had the falling sicknes were admitted to this publike Communion the Leapers at one table by themselues and those which had the falling sicknes came all together and alwaies last as it is to bee seene in the Epistles of Gregorie the third Epist Gregor 33 Zachar. ad Bonifacium and Zachary vnto Boniface Archbishoppe of Mentz Now vnto this forme appertained those ordinances which were made eyther by Charles the Great or by Lewes his sonne and they are those which follow No Priest can sing a Masse alone Lib. 5. c. 93. Add. 2. c. 7. for how then should hee say God bee with you Lift vppe your heartes on high And in an other place We finde not by the wordes of our Sauiour the preceptes of Paule nor the practise of the Apostles that one Priest can celebrate alone the mysterie of the bodie and blood of our Lorde c. where hee calleth such Priestes Solitarios consecratores sole and solitarie consecrators and such courses to bee Dehonorationem mysterii to dishonour the misterie or sacrament On the contrarie L. 5. c. 182. festiuitates praeclaras l. 6. c. 167. Ad. 3. c. 38 Charles the great willeth and vnderstandeth that things should be done according to the auncient Canons That all vpon the Lords day and good feastes do communicate the Eucharist Againe That they offer daylie in the Church and at the leaste haue one Sermon and communicate vppon the Lordes daye because it is said who so eateth not my flesh and drinketh not my blood c. albeit the ecclesiasticall censure and punishment was practised principallie against those which did abstaine and keepe themselues away three principall feaste dayes and especially vppon the day which they called the day of the supper But now in all this what similitude or agreement is there betwixt the Masse which is vsed at this day where so many people present are nothing else but so many gazers on not participating not hearing not vnderstanding and that which was then vsed and by much stronger reasons how farre vnlike must it bee vnto those for the retayning whereof there was such opposing and resistances made against the Romish Masse And indeed the Latine Masse which was vsed before the vniuersall receiuing of that other about the yeare 700. What manner of Masse the Latine one was about 800. years ago Index expurgatorius p. 77. such as it was when Cassander brought it foorth vnto vs and printed it in Germanie hath not that parte which is called the Canon which yet is esteemed as the verie life and soule of the Masse Wherefore they must not bee abashed if the Index expurgatorius ordayned by the Councell of Trent inioyne that the Lithurgies of Cassander aswell as the Catholike Romish and that Latine Masse should bee razed and quite blotted out And here let euerie man note and obserue the good faithfulnes and sound dealing of that Councel for this booke is an Index or table of all the places And what it is that doe displease them throughout all the authors which haue written at anie time within this hundred yeares yea of some such as haue written seauen or eight hundred yeares agoe all which they appoint in the first next
following impression to bee eyther omitted or chaunged or cut off and namely those which are found in the commentaries which haue beene written vppon the auncient Doctors Amongst others they doe not forget Volaterrane Polydore Virgill Faber Stapulensis Reuchlinus Munster Langus Rhenanus Viues Erasmus Cassander c. and to bee briefe the most worthiest men of this age that professe as the Church of Rome professeth That therefore wee may returne to our former purpose such was the Masse in the time of S. Gregorie yea and a long time after Charles the Great through the greatest part of Christendome such I say as against which notwithstanding for many nouelties contained therein there were that opposed themselues and yet neuerthelesse such as in which there remained the communiō intire administred vnder both kinds and vnto al the people Concil Bracar 2 c. 84. neither did there any Canons or Doctors appeare at that time which did anie thing contresay the same The Councel of Bracare the second Jf any man enter into the Church of God and there hearing the Scriptures doe insolenthe auoide himselfe from the communicating of the Sacraments Concil Altisiod c. 42. c. we will that he be excommunicated and cast out of the catholike Church The Councell of Auxerre Let euerie woman when shee communicateth haue her Sabath but and if shee haue not then let her not communicate the next Lordes day And Rabanus describing the seruice of his time After the Sanctus sayeth hee the consecration of the body and blood of our Lorde is celebrated then a verie earnest and feruent prayer vnto God and after that the Lordes prayer afterwarde when they come to communicate the faithfull doe mutuallie giue and take the kisse of peace one at a nother singing O Lambe of God that bearest the sinnes of the world haue pittie vppon vs to the ende that receiuing the sacrament in peace wee may bee thought worthie to bee numbred among the children of God And indeed to shew that the consecration serued not for any other purpose then for the Communion Alexander Hales the auncientest of all the schoolemen hath vttered these wordes a long time since Alex. Hales 4. q. 35. memb 2. Ibid. solut 2. Consecratio est propter communionem communio maior est in effectu sanctitatis quà m consecratio c. that is the consecration is for the communion and the communion is more holie in effect then the consecration c. And Cardinall Humbert Hoc quotiescunque feceritis c. As oft sayth he as you shall blesse as you shall breake as you shall distribute giue Humber cont libel Nicet Monach. Gabr. Biel. Lect. 38. you shal do it in remembrance of mee because sayth he that if anie one of these three which soeuer it be be omitted it is not perfectlie to represent and shew the remembrance of the Lord. And Gabriell Biell of our time hath these wordes The consecration is not alwaies the end of consecration but rather the vsa that the faithfull make thereof for the bodie and the blood are properlie consecrated to the end that the faithfull may make vse thereof in eating of the same c. And neuerthelesse wee are not to doubt but that the priuate Masses were very nimble and full of endeuour after the best manner that they could to plant and establish themselues though it were against the discipline of the Church and that for both respectes that is to say in the first place vnder the name of being priuate and secondlie in as much as they were without communion for against these wee haue the expresse lawes of Charles the Great and of his sonnes Lib. 5. c. 38. Addi 4. c. 39. Lib. 1. c. 25. 154. The Priest which performeth the Agenda that is the seruices in priuate places without the license of the Bishoppe let him bee degraded let no man doe it in an other mans parish yea and let none bee ordained but such as are appointed to some certaine parish c. And against the same in a further degree then the former Walafridus who liued in the time of Lewes the Gentle after hee hath discoursed vnto vs by what degrees the Masse came to bee so common as that in stead of one which was wont to bee celebrated vppon the Lordes day in euerie Parish at such time as the faithfull were wont to communicate all together doth come in the end to make comparison or rather opposition betwixt the legitimate and lawfull Masses and the solitarie or priuate ones calling the lawfull and legitimate those Where there are sayeth hee a Priest Answerers Offerers and Communicants as the forme of prayers vsed doth shew and by consequent the solitarie or priuate ones as hee calleth them wherein there is no communion Walafr c. 22. illegitimate vnlawfull and bastardlie Adde hereto further that in the time of Charles the Great it was not wont to bee saide Pro quibus tibi offerimus for whom wee offer vnto thee but which offer vnto thee this sacrifice of praise Qui tibi offerunt hoc sacrificium laudis seeing it was the people and not the Priest which of fered vnto God Lib. 6. c. 173. and that a sacrifice not propitiatorie but of praise Againe it is not to bee forgotten how that amongst all the Churches which professed the name of Christ there was not one but the Latine Church which did receiue them witnes to all those of Greece Russia Syria and Ethiopia No Lithurgie but the Romish without a Communiō in all which there was not vsed anie priuate Lithurgie or Masse yea some goe further and say that there was not anie at all vsed either for the liuing or for the dead neither yet vpon anie other particular deuotion but rather a publike one and that according to the multitude of the people whether it were dayly or but euerie Lordes daye and that in the language of the common people and in which they did all communicate together in the Sacraments and that vnder both kindes Now let vs come to that which these ages and latter times haue added ouer and aboue vnto the making vp of the Masse first we reade how that in the time of Agatho Additions to the Masse after the time of Gregorie Plat. in Agath that is to say about the yeare 670. Iohn Bishoppe of Port did say the first Latine Masse in the Temple of S. Sophie at Constantinople whereupon the allowance of Masses is drawne from the Grecians and then we aunswere them that if they approue and allow of that which was then and not of that which is now that then it must bee now at this day such as it was then But was hee not ashamed for the insinuating of himselfe into the fauour of the Grecians to father vppon Chrysostome a booke of the Masse seeing wee finde it euident by that which hath beene saide heretofore that it was not possible for him to heare
Purgatorie if of S. Roc from the plague if of S. Anthonie the Hermite it saueth cattell if of S. Sigismund it cureth the feauer if S. Anthonies of Padua it bringeth againe lost things if S. Apollines it taketh away tooth-ache if S. Lucies it cleareth the eyes if of the holy Ghost it giueth a faire husband or a beautifull wife c. And for euery one there must be obserued a particular ceremonie a set number of tapers lighted to say them vpon some certaine altars c. And would S. Paule say Paul or Apollos or Cephas were they crucified for you And is there any other death or passion auailable amongst Christians but the Lords or any other commemoration remembrance ordained in the Church but that of Christs what more Gabriel Biel saith It profiteth verie specially indifferently and very generally most specially him which saith it for it is worth eternall life to him most generally that is all the Church for all the members thereof doe participate of the same though they bee not there and yet but indifferently that is to say him for whom it is particularly said and in his greatest efficacie and highest prerogatiue Ex opere operato sine bono motu vtentis onely by the worke done being present thereat though there be neuer a good motion brought thereto by him that is present How farre then if we will belieue them is it more precious then the holy supper instituted by Christ for the worthy receiuing whereof euerie man is to proue himselfe enter into iudgement with his deeds turne ouer the booke of his conscience and foresee the wrath of God in comming vnworthily And who will find it strange that the people did cast off the holy supper for to runne to the Masse the practise whereof is so easie and yet withall so readie to bring saluation where there is nothing to do but to cast abroad the eyes without taking any due consideration of any thing or to open the eares without the vnderstanding of any thing Againe it is scarce credible how vnder the ignorance of these times it was receiued of kingdomes and commonwealthes and the Lordes supper laide aside as a manifest iudgement of God for the despising of his holy institution and casting of it far from them for from hence forwarde you heare not any thing spoken but of the founding of Masses all whatsoeuer duties belonging to the quicke or the dead are reduced into that all the whole order of priesthood hath no other occupation And whereas our Lord had said vnto all his Apostles Go and preach the Gospell vnto all nations baptise do this in remembrance of me about the yeare 1000. they beganne to ordaine and make priestes Vid. Iuellum c. 13. Synodus Selestadiensis c. 5. Synod Rom. c. 5. c. 21. q. 2. Praecipimus with these wordes Accipe potestatem Missas celebrandi sacrificium offerendi provinis mortuis take thee power and licence to celebrate Masses to offer sacrifice for the quicke and the dead yea you may see the Councels busied and bent to the keeping in of the forwardnesse of the ouerflowing streames of the same Let it not bee lawfull say they for any Masses to bee said in publique places let it not be lawfull for any moe to be said in one day in the Monasteries then one Masse yea and that by the decree of Saint Frauncis Francise in ep ad fratres Carol. l. 1. c. 25 Let it not be lawfull saith one for the Priest to say any moe then one saith an other not to say any moe then two and an other then three at the most in one day There shall not any priest be made absolutely that is to say without title or without a certaine parisp and hee shall say but one in the place of the publique assemblie On the contrarie there is now no more spoken of the Supper of the Lord in the Church the Chambermaid hath put her leg ouer her mistresses bed One Canon saith That who so shall not communicate three times a yare at the least as at the Natiuitie of Christ Easter and Whitsontide shall nor bee held for a Catholike But an other doth yet rebate of this number and saith Who so shal not communicate at the least once a yeare shall be held as excommunicate And then commeth the custome of distributing the holy bread vnto them that is a great loafe comming of the offerings in stead of the bread of the holy supper And which is worse to aduance and raise themselues in authoritie from day to day aboue the laytie first they bring in a custome that the laitie should not communicate any more with the Priest but onely three or foure of the Clearkes and afterwarde neither laitie nor Clearkes setting it downe that it was sufficient if there were one answerer whome they called Gampanarium that is he who is wont to ring the hell And finally the laitie came to be almost quite shut out from all for the Priestes euen then when they were to communicate did take from them the cuppe of the Lord and to leaue them some shadow and blind picture of the same they allow and permit them onely to wash their mouthes whereas the Lord had said Drinke ye all of this which all the church vnderstandeth to bee that All the people haue commandement to take and to drinke Now also this is the reason wherefore by degrees they came to this little bread or wafer cake vsed in the Masse For as the assemblies were great so they brought many great loaues which were cut in gobbets and distributed vnto the people and as they grew to drawe backe and to diminish in number came the decree of Clement the third that there should not be any more bread set vpon the altur then should bee necessarie and requisite for the number of the people that was to communicate And so in the end it comming to this that there did not any moe but the priest and his clearke cōmunicate yea for the most part none but the priest himselfe alone from many loaues of an ordinarie bignesse they came to one great one and from one great one to a middle sised loafe and in the end to this little one saith Durandus of the bignes of a penie denarioli And to help and salue all the whole matter Gemma animae c 36. he goeth about to pay vs with an allegorie for lacke of sound reason to make better payment withall Because saith he our Lord was solde for the like peece of money Let euerie man iudge here againe who ought to be accounted the innouator and new fangled they which woulde restore and set antiquitie in her place againe to the shouing out of these nouelties which are we or els they who would vphold and maintaine these nouelties against antiquitie and those our aduersaries doe euidently shew themselues to be And yet let vs not think that this spirit of nouelties
Christianitie by their dispearsinges and scatteringes according to the purenes and sinceritie of the Gospell did teach at this time that the Masse did retaine and hold nothing of the institution of Christ neither for the liuing nor for the dead that the consecration was not tyed to the wordes of the Canon but to the Lordes institution that the holy Supper ought to be celebrated according to that institution or else that it is no supper that all other ceremonies therein are vnprofitable and the vulgar or naturall tongue of euery people necessary for the instruction of the people c. If also the king S. Lewes although caried away with the streames of custome did exhort Henrie king of England to heare sermons taken out of the word of God rather then to frequent Masses Matth. Paris addit Because saith he the one will bee much more auaileable vnto you to saluation then the other But because we haue handled it before how that the priestes had got so much by their daies labors that they had in the end cut off and taken away the cup of the Lord from the people it concerneth vs now consequently to looke about vs and see by what proceedings they attained thereto being no change or alteration but a meere dismembring and violent rent vndertaken in so deepe a degree of presumption and performed with so high and horrible an enterprise of sacriledge CHAP. X. That the Communion vnder both kindes was practised all in the old Church SEeing for certaintie that our Lord Iesus Christ hath once said The communion vnder both kindes Take drinke ye all this is the cuppe of the new Testament in my blood which is shed for you where shall be found such a priest as dare vnder the name of the church refuse deny to giue the same vnto the faithfull and what faithfull person should he be that should not be so bold as to vrge and importune the priest if he denie the cup the blood and the saluation in the blood of our Lord shed for vs the cup of the couenant if we will not willingly bee excluded and shut out from it the cup of the new Testament if wee will not by too open and euident a contempt frustrate and make of no effect our inheritance if wee will not be blotted out of the booke of children And yet such are excommunicate as require that they may haue the communion in the blood of Christ and which do stifly hold and contend that the one halfe of the legacies bequeathed them by their Lord and Maister his last will and testament is stolne from them those are called Sacramentarie Heretickes which complaine that the Sacrament of the bloode of Christ is taken from them And it is nothing but noueltie newfanglednes and innouation to haue recourse to this will and testament whose title is so auncient and authentike or to sue by force and vertue of the couenantes and conditions contained and agreed vpon therein It is antiquitie to eiect disseise and dispossesse vs by a new ordinance which hath no ground nor foundation but meere fansies no reason but presumption an antiquitie which cannot but verie hardly and with great difficultie deriue his pedegree further then one generation But now let vs looke into the stately march and proceeding of this great abuse The holy Supper of our Lord is cut off as we haue seene close by the ground and vpon the ruines thereof is built the Romish Masse By this meanes the people hath beene frustrate of the ordinarie vse of the bodie and blood of Christ From weekes it hath beene reiourned and put off to monethes from monethes to quarters and finally from quarters to once a yeare In stead of the bread of the Eucharist there is giuen the holy bread when they go out from the Masse In stead of the cuppe of the Lord in the communion they are now vouchsafed as much as will wash their mouthes and all this from time to time couered with the glorious name of the Church And what shall wee then say if all the olde Church be cleane contrarie thereunto If of all the deformities and corruptions of the same there bee not one that is newer or later then this Let vs trace ouer therefore the ages of the worlde and the workes of the fathers for I am willingly diposed to take the paines to make it plaine vnto the readers though they might enuy me for the same and though this matter be of the nature of those whereof S. Augustine hath giuen this rule Valeat ad sui demonstrationem ipsa rei ouidentia let the euidence and clearnes of the thing it selfe deale and speake for the proofe thereof Saint Paule in the first to the Corinthians beginneth at that end 1. Cor. 11. I haue receiued of the Lord that which I haue also giuen vnto you he is not so bold as these fellowes which giue cleane contrarie euen that which they haue neuer receiued and that which hee had receiued and that which he gaue that is the communion vnder both kinds Let vs vse this word kindes for the signes or Sacraments that so we may the better apply and fit our selues vnto them As oft saith he as you shal eate this bread drink this cup c. Let euerie man proue himselfe and so let him eate of this bread and drinke of this cup c. The man saith he and not the Apostle nor the disciple nor the Priest nor the Clearke but euerie Christian for so he writeth vnto the Church of God which is in Corinth to the sanctified in Iesus Christ to them which are called Saintes Yea and vnto all them saith hee which call vppon the name of our Lord in what place soeuer they be Ignatius writing to the whole Church of Philadelpha The consent of the fathers Ignatius ad Philadelph Anno salutis 100. Iren. lib. 4. c. 32 33.34 I exhort you saith he that you vse all one faith one publike ministerie and preaching of the word and one Eucharist for there is but one flesh of Iesus Christ and one blood shed for vs one bread broken for all and one cup distributed to all He saith to all and not to the priestes onely for euen in the same epistle before these words he had made mention of the Bb. Elder Deacons and people Irenaeus ioyneth and coupleth both of them together continually The Lord hath commanded saith he vnto his disciples to offer vnto God the first fruits of his creatures the bread to be his body and the cup to be his blood c and we neuer find them seperated the one from the other in him Saint Cyprian writing vnto Cornelius the Pope Epist 2. Anno 200. How saith he doe we teach how doe we incite and stirre vp the faithfull to shedde their blood for the confession of the name of Christ if we denie vnto them his blood vnto them who haue to fight for him How shall wee fit
the sacraments as not accompting it perfect without the cup. Yea and he himselfe did neuer seperate the bread from the cup Thou hast saith hee vnto the people receiued the heauenly Sacraments the body and blood of our Lord c. And thereto applyeth the words of the Canticles I haue eaten my bread with my hony Canticl ch 5. and drunke my wine with my milke c. Againe If as oft as the blood is powred out it be vnto the remission of sinnes â—e consecrat â—st 2. c. Si â—uotiescuÌ„que Ambr. in epist â— ad Cor. I ought to receiue it euerie day to the end that euery day my sinnes may bee forgiuen me And in another place to the end that we may not thinke that he speaketh of himselfe he speaketh vnto euery faithfull one Thou receiuest the remission of sinnes and art drunke with the spirit c. And yet more plainely for hee will giue a reason although it be but a bad one Because saith he that that which we take serueth for the defence of the bodie and of the soule for the flesh of Christ is offered for the saluation of the bodie and the blood for the saluation of our soules as Moyses did foreshew The flesh saith he is offered for your bodie Ambr. in 1. ad Cor. 11. and the blood for your soule c. Which agreeth well with the rule which he giueth intreating of this sacrament Hee is vnworthy sayeth he of the Lord which celeb rateth this mysterie otherwise then it hath beene giuen him for hee cannot bee deuout therein who presumeth to giue it otherwise then it hath beene deliuered vnto him by the author c. And yet notwithstanding impudent and shamelesse dealing hath so raigned heretofore Officium Ambrosianum as that in the office going vnder his name there is no mention made of the communion of the bodie against the expresse doctrine of S. Ambrose S. Ierome vpon Sophonie Hieron in Soph. cap. 3. The Priestes which serue in the administration of the Eucharist and which distribute vnto the people of the Lord his blood do transgresse wickedly against the law of Christ in supposing that the wordes and not the life do make the Eucharist c. He speaketh by name of the people Ad Damas And vnto Damasus We are fed euery day with the flesh of the Lord we are watered with his blood this banquet is celebrated euerie day Saint Augustine August in lib. sentent Prosper de consecr d. 1. canon Du frangitur Can. Qui manducant August in Leuit c. 57. When the host is broken when the blood is powred out of the cup into the mouthes of the faithfull that is of all the communicants what can be ment or signified therby but the bodie of the Lord offered vpon the crosse and the blood shed out of his side Againe They which eate drinke Christ do eat and drinke life To eate him is to make himselfe again to drinke him is to liue And the Glosse doth say excellent well vpon that place Vnder the kinds of bread wine And in another place he proceedeth further So far is it off saith he that it should be forbidden any man to take for spirituall nourishment the bloud of this sacrifice seeing it was so taken of the old Churches that on the contrarie all they which will haue eternall life are exhorted to drinke the same The Grecians haue not spoken otherwise at any time and yet to this day they practise no lesse The consent of the fathers of the Greeke Church communicating all of them vnder both kinds holding it for a horrible sacriledge to doe otherwise notwithstanding whatsoeuer our sophisticall schoolemen vnder colour of some fables or cold and foolish histories would go about to make them belieue The lithurgie of S. Denis is verie plaine for the communicating and distributing of the sacraments vnder both kindes vnto all the people in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S. Basil saith Basil de Bapt. l. 1. c. 3. It behooueth them that shal approch draw neere to the body blood of the Lord to proue themselues c. He speaketh simply of all the faithful not of the priests De accedente non de offerente For feare saith he least he should eate and drinke to his iudgement In the lithurgy which they vse wheÌ„ it pleaseth them he did not administer otherwise vnto his people Basil in ep ad Caesar And as for that which they alleadge out of him that there were certain hermits in Egypt which had no priest but kept the communioÌ„ in their hermitages taking it by themselues our aduersaries striuing to conclude froÌ„ thence that they had nothing in their coÌ„munions but bread in asmuch as wine wil hardly be kept in Egypt assuredly in stead of deciding this tauerne case as they do I answere that whether wine keep well in Egypt or not it were better for theÌ„ to conforme fashion theÌ„selues both vnto S. Basil the holy assemblies of the church of his time theÌ„ vnto these hermits and yet they should haue done far better then so if they had learned the sharp seuere sentence Basil in Moral Summa c. 14. Nazian in oratione in sanct Pascha which he telleth them of in that place which is He that commandeth what God forbiddeth or forbiddeth what God commandeth let him be accursed vnto all them that loue the Lord. Nazianzene in the prayer of Easter saith vnto the people Without shame and without doubt eate the bodie drinke the blood if at the least thou desire eternal life The example of his sister Gorgonia doth not proue the contrary being but the deuotion of one priuate person which cannot make against the publike vse practise of a church but in deed to proue the quite contrary there is mention made of both kinds as thus That she did mingle her teares with the types or figures of the precious body and blood of Christ c. Saint Chrysostome will yet giue vs in a clearer testimonie himselfe administring the Sacraments in that famous citie of Constantinople for wee may not imagine to finde in him this Maxime grounded Chrysost in 8. ad Cor. ho. 18. that it behoueth that in the sacramentes the priestes should be priuiledged to receiue one kind more then the laitie seeing euen in the entrance he giueth vs an other rule cleane contrarie There is a thing saith he wherin the priest differeth nothing from him ouer whom he hath charge that is from the lay man as for example when the enioying and receiuing of the high and reuerent mysteries is called in question for we are all alike thought worthy to receiue them and not as in the old law Hom. 84. in Matth. where the priest did eate his part alone and the people theirs by themselues so as that it was not lawfull to take part of that which was appointed
which hee there alleadgeth out of the old Writers are verie expresse and fit for the purpose ' Peter sayeth hee preacheth vnto them to belieue in him whom they had crucified to the ende that belieuing they might drinke the bloode which they had spilt in their madde and furious moode Againe The same blood which they shedde in their follie they drunke by his grace c. And the Canons which hee draweth out of Iulius Gelasius and Gregorie the Great doe vtter the same neither doth the Glose vpon the decree speake otherwise in any part thereof de Consecr d. 2. To bee briefe the olde Agends euen to this daye in the Rubrick of the visitation of the sicke do beare these wordes Let the bodie and the blood of the Lord bee administred vnto them vnder both kindes yea and since that superstition brought in that which they call Periculum effusionis the daunger of shedding so that vntill this time there is not one bare worde to bee found in all the olde Writers to the contrarie but that the cuppe was administred vnto the people Sufficient proofe of the same are the verses engrauen vppon the olde cuppes as likewise this Hymne in vse as yet vnto this daye Dedit fragilib us corporis ferculum Dedit ex tristibus sanguinis poculum Omnes ex eo bibite Sic Sacrificium istud instituit Cuius Officium committi vo luit Solis Presbiteris quib us sie congruit Vt sumant dent caeteris As likewise Beatus Rhenanus reporteth that in his time there were to bee seene in some cathedrall Churches the cuppes wherewith they ministred vnto the people and that they were called ministring cuppes likewise in the Romish pontificall which were couered and of the weight of some 480. or 560. ounces hauing a certaine pretie little beake or pipe at which the people did drinke to auoid all shedding And namelie there is to bee read of that of the cathedrall Church of Mentz and of that of the Abbye of S. Gall in Swisserland And as yet to this day in the Abbye of Clugni at the great Masse the Priest doth consecrate three hostes the one whereof they say is for himselfe and the others for the Deacon and Subdeacon which being receiued hee drinketh in the cuppe one parte of the consecrated wine with a hollow reede or pipe and then after him his Deacon and Subdeacon one after another doe drinke the rest with the same reede or pipe And the Christians called Maronicks of the Citie Marcinas in Syria remaining still vntill this present in Ierusalem practise the same And now wee are come to twelue hundred yeares and more after the death of our Lord obseruing in all ages and pointing out from age to age this vse of both kinds in the Church And then what manner of antiquitie is that which our aduersaries can obiect against vs from that time forward But as the doctrine of Transubstantiation authorised by the Councell of Lateran after the yeare 1200. had within a while after engendred and brought forth by consequence the concomitancie or ioyning and coupling of the bodie and blood of Christ together as also the daunger of shedding this new conclusion followed of these two ouer-measures about the yeare 1300. That therefore it was sufficient seeing also that it was lesse daungerous to giue vnto the Laitie onelie the kind of bread And yet hetherto it stoode rather by toleration then by ordinance or constitution for it was not yet throughlie founde out as being but in certaine Churches not in all and the rather seeing the daylie resolution of the best learned was That the Sacrament was not perfect but vnder both kindes Gulielmus Durandus Bishoppe of Miniat Gulielm Durand in ration diuinorum L. 4. p. 3. titulo de osculo pacis did euerie where maintaine and defend that our Lorde did institute it for all vnder both kindes and that they are requisite for the perfection of the Sacrament in briefe hee sayeth All those in the Primitiue Church which were present at Masse did communicate because that all the Apostles had drunk of thee cup the Lord commaunding them Drinke yee all for they offered a great loafe sufficient for all which thing is as yet practised of the Grecians Where is now the difference betwixt the Priestes and the Laitie Againe Although that vnder the kinde of wine the bodie bee receiued with the blood Duran l. 2. p. 2. tit simili mod notwithstanding according to the iudgement of Innocent the third the blood cannot bee drunke vnder the kinde of bread nor the bodie is not eaten vnder the kinde of wine because that like as the blood is not eaten nor the bodie drunken so neyther is the one and the other drunke vnder the kinde of bread nor eaten vnder the kinde of Wine c. And this is the cause why he addeth in certain places after the taking of the bodie and of the blood there is reserued and kept behind in the cup some little quantitie of blood and wine powred vpon it to the end that the other Communicantes may take it because it should not bee conuenient to make so much blood and because also that there cannot be any cup found to containe it and notwithstanding sayeth hee in manie places men doe communicate with breade and wine that is with the whole Sacrament and this is also confirmed vnto vs by Thomas And hereof it commeth that some do attribute the taking away of the cuppe vnto this Innocent notwithstanding that he made not anie decree for the same Balaeus l. 5. de vit Pap. But yet it was much about the verie same time that the giuing of wine to wash the mouth withall was brought in in steade of the cutting of the kinde for wee reade in the Synodall booke of the Church of Nisme these wordes Wee commaund and inioyne all Priestes Synodalis liber Nemau eccles that they haue pure wine readie in the Church to giue vnto euerie one of the people presentlie after that hee shall haue receiued the bodie of the Lord forbidding them in expresse tearmes not to depart out of the presence of the Priests vntill they haue taken some and verie well washed their mouthes therewithall And notwithstanding this error did not vniuersallie as then possesse all Christendome Abbas Visper for wee reade that the Christian Souldiers which were to vndergoe the assault made vpon Damiata before that they would buckle themselues thereunto did all of them communicate the bodie blood of our Lord c. Alexander Hales maketh mention how that in his time the deuout and religious persons found it strange that the cuppe should bee taken from them demaunding that it might bee restored vnto them againe and that this their request was made of no effect by a pretended miracle which was by the making of blood to come out of an host Alexand. 4. q. 40. M. 3. art 2. 4. q. 53. M. 1. c. And
God visiting the iniquitie of the Fathers vpon the children c. setting foorth vnder this title of ielousie a burning fire and such a seuere taking of vengeance as neuer sleepeth as also so aggrauating and laying out the hainousnes and enormitie of this sinne and the extremitie of the punishment and that by the drawing out and continuing of the same as hee doth not the like againe in any other of the commaundementes And againe we see this commaundement repeated in the olde Testament almost in euerie line and in all the holie histories nothing more vsuall then the reuenging of this sinne vppon kinges vppon people vppon whole estates and kingdomes In the Prophetes nothing more vehement then the threatninges against Idolaters and alarums against Idols And if any should replie and say that all this is against Idols and not against Images a pittifull distinction against the expresse commaundement of God It is aunswered that hee manifestlie speaketh there of euerie similitude and likenes before which there is anie bowing or kneeling and of euery resemblance which is worshipped And all the Church vnder the law hath so expounded and practised the same insomuch as that thereuppon they haue refused to receiue the pictures of Emperours and the Eagles of Rome into their Churches In like manner sayeth Origen to the ende they might not bee tempted of this sinne they haue decreede not to admitte or tollerate anie ordinarie abode Origen cont Cols and being for Painters or Caruers of Images in their common wealth and yet notwithstanding they did not want puissant kinges holy Prophetes and other excellent seruantes of God in all this time by whose handes and Ministerie hee manifested his power by whose mouthes hee declared his will and who as subiectes meete and worthie for his seruice woulde haue intertained and retained Images in the Church if it had not beene the verie indirect and contrarie course yea and woulde haue honoured worshipped offered incense vnto them yea and prayed vnto them as Moises Aaron Iosua Dauid Ezechias Iosias Elias Elizaeus Isaye Daniell and diuerse others moe In all whose dayes and times this was not to bee found notwithstanding whatsoeuer corruption otherwise that tooke place vnder the law yea notwithstāding whatsoeuer the Pharisaical mis-interpretations Gloses had afterward brought in Now if vnder the law in his people of Israel the Lord haue so greatly abhorred and so straightly forbidden condemned Images who wil belieue that the Son the liuely Image and ingrauen forme of the Father hath approued them in the Gospel hath accepted of them in his Christian church And who doubteth on the contrarie whether being come to teach and iudge the world he teach according to this law or no as we see in S. Iohn My little children flie from Idols 1. Cor. 6.10 Apoc. 22.15 As likewise iudge according to the same following the sentence set downe by S. Paul saying Idolaters shall not inherite the kingdome of God Yea himselfe speaking in the Apocalyps not of old and ancient Idols but of them of the latter times he saith They which shall do my commandements shall eate of the tree of life they shall enter in at the gates of my cittie but without shall be Dogs Enchaunters Idolaters all those which make and loue lies Wherefore but because Idolatrie as sayeth the Glose is directlie against the commandement of God yea euen against himselfe as also because it is the schoole of vanitie and lies Againe the Christian Primitiue church did neuer practise it otherwise and that we shall see by the succession of times Clemens Alexandrinus sayeth That there were no Images amongst the first Chrians Clemen in Paraenetico in 6. strom It is forbidden vs to vse this cosening and deceitfull art for the Prophet sayth Thou shalt not make the likenes of anie thinges that are aboue in heauen or below here on earth c. There belongeth not vnto vs anie sensible Image of sensible matter but that onelie which is apprehended by the vnderstanding and inward mind inasmuch as God which is the onely true God is apprehended of the vnderstanding and inward mind and not of the outward sences c. And therefore also he saith There belongeth not vnto vs any maner of Image or the counterfeyte of anie thing in this world because that amongst all the thinges created there is not any one that can represent the image of God But and if you will needes haue Images saieth the other Clement which was more ancient and Bb. of Rome Successor say they to S. Peter writing as they pretend vnto S. Iames Yet make you not anie sayth he of stones to intitle them with the name of God Clem. Episco Rom. ad Iacob fratres Dom. l. 5. for who dare be so bold as to make any of the Emperour But and if you will honour them then this is that which we perswade you vnto you do good and bestow the honour thereof vppon men your neighbours which are the image of God looke to the feeding of the hungrie giue drinke to the thirstie cloath the naked visite the sicke harbour the straunger succour the prisoner c. And not to runne saith hee vnto these Images of wood and stone to honour pistures and Images that haue no soule and in the meane time to make no account of thy neighbour the true and verie Image of thy Creator This is nothing but the suggestions of the old Serpent who maketh you belieue that you are verie deuout when you honour the insensible thinges and to forget that you are impious and wicked when you offend the reasonable not onelie sensible And what manner of impietie saieth hee and how great an ingratitude is it to receiue the benefite from God and to giue thanks vnto stockes and stones Whereby it appeareth that these first Christians had no Images that they did not acknowledge any other here on earth but the members of Christ their poore Brethren And this lesson had this Clement learned of Simon Peter not making any distinction betwixt Idols and Images by the names that are giuen them but by the honour which is bestowed vpon them but our aduersaries haue receiued and learned the contrarie doctrine of Simon Magus and not of Simon Peter of whome it is written by S. Theo. Aug. de haeresib Augustine and Theodoret that hee gaue vnto his Disciples his owne image and the image of his concubine Selene to worship in the forme of Iupiter and Minerua as also of Basilides and Carpocrates verie auncient Heretikes of the sect called Gnostici of whome Irenaeus saith That secretlie they vsed certaine Images eyther painted or grauen in gold and siluer Iren. l. 1. c. 23. 24. Epiphan l. 1. haeres 27. Tertul. de coron Milit. which they affirmed to be Iesus Christ whereunto likewise they did vse to sacrifice Tertullian ordinarily doth either mocke at or else is angrie with Idols And that no man may thinke that he distinguisheth
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
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
the same no widow neither yet diuorced or put away And this also rise of the doubtfull interpretation of the place But afterward he goeth further In Auth. Quâ—modo Opâ—â—ter Concil 6. Occumen Constantin in Trullo D. 32. C. Quoniam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Familiaritatem Cohabitatione Let such as amongst the maried doe abstaine from their wines he preforred But the East Church about the yeare 680. to stay the further course of that streame decided the controuersie in the sixt generall Councell held at the pallace of Iustinian the second called Trulla there being assembled to the number of 227 Bishops For in the thirteenth canon recorded by Gratian we reade these words In as much as we haue knowne that it is ordained in the Canon of the order of Rome that such as should be ordained priests and Deacons should declare that they would abstaine from the keeping of company with their wiues we following the ancient canon of the Apostles special care diligence and the constitutions of the fathers do decree that loyall and faithfull mariages take place from this time forward and that the knot of coniunction of priestes with their wiues be not dissolued as also that they shall not be depriued of hauing familiaritie with them in due time Wherefore whosoeuer shall be found worthy to bee ordained Subdeacon Deacon or Priest shall not be drawne back by reason of his company keeping with his loyal wife neither bound in his ordaining to promise to abstaine from hauing due familiaritie with her In like maner it behoueth them which serue at the Altar at the time of the offering of holy thinges to bee continent in all thinges c. And therefore If any man presume contrary to the authoritie of the Apostolicall Canons to bereaue the abouenamed persons of the inioying of their lawfull wiues let him be deposed and as for those who vnder the colour of religion doe cast off their wiues let them be excommunicated and if after the same they continue obstinate let them be deposed Where is to bee noted that these fathers opposed against the Canon of Rome the Canons of the Apostles and the decrees of the Fathers But in as much as this Canon did torment them as if they had beene cast into some scorching furnace D. 16. C. Habeo they haue taken vppon them to maintaine notwithstanding their champion Gratian be against them that it was not made and decreed for one of the Canons in the sixt Councell making the world belieue that this Councell was held at two seuerall times and that at the first time they did not make any Canons but at the second onely the fathers begunne therewith saying That after the manner of other generall councels going before it behooued them to ordaine and make some And Peter the Bishop mentioned by Gratian saith vnto the Bishop of Nicomedia that he had a booke containing 102. And Nicaetas Studensis citeth this same for the thirteenth Nilus likewise Archbishop of Thessalonica saue that he leaueth out this part of it Likewise it behoueth them that serue at the Altar c. because it seemeth not to hang well together with that which goeth before But we haue thsi Canon all whole in Photius his Canon law in such tearmes as do giue much light to that of Gratian and being further expounded by Gentian Heruet and Perion in so much as that it hath not stood them in any stead to haue cut it out of the volumes of the Councels And that wee may not make any moe repetitions thereof we will onely obserue that in stead of this clause Likewise it behoueth them c. there is set down in the Greek Canon Sed vicis suae tempore abstinebunt That they should abstaine from their wiues when their course was to do seruice Againe the words are much more proper forcible throughout the whole tenor of the Greeke text then they are in the Latine translation whether it came that Gratian in fauour of the Romaine Church did of purpose weaken the same or of the vnsufficiencie of one tongue at all times to expresse an other And it is furthermore not to be forgotten that Pope Agatho was presented in this Councell by George of Constantinople and Theophanes of Antioch which thing Nicaetas being assured of did not let to obiect the same against Cardinall Humbert who writ against him by the commandement of the Pope and in particular of this matter Whereupon ensued that which is ordinarily happening in contentions namely for peace sake to remitte and lose somewhat both of the one side and the other that so they may accord in a middle opinion For the third Canon debarreth such as haue beene twise maried from taking of orders the twelfth doth except from the general libertie of ecclesiasticall persons the Bishops and some make the reason there of to be that the goods of the Church might not bee wasted and spent and yet this not to bee vnderstood saue onely of those who should marrie after they were called to the Bishopricke for the sixth doth excommunicate such Bishop whosoeuer as vnder the colour of religion should forsake his wife as also the sixth doth counsell them who would be emploied in any ecclesiasticall function to take a wife before hand esteeming it not so conuenient to do it afterward and according to this law it is to be seene practised in Greece at this day But in deed the most certaine course is to cleaue fast vnto the law of the Lord the Apostles Canon for after that we begin to make the decree of God to bee arbitrarie it is not possible for vs to keep within any measure And againe all the Churches professing the name of Christ those excepted which are vnder the gouernment of the Bishop of Rome haue retained their married Priestes as the A byssines Syrians Armenians Russians Muscouites c. And that in so much saith Aluares as that amongst the Abyssines the Canons and Priestes haue wiues and children amongst the Greekes Muscouites saith the Baron of Herbestein according to the Councell of the Canon of Constantinople it is oftentimes seene that Priestes and Deacons are oftentimes maried and called to their charges in one and the same day to the end that amongst so many other markes of Antichrist which doe so fitly and properly paint out the Church of Rome as also amongst so many liuely representations of the spirit of errour working by hypocrisie it hath yet ouer and aboue this one peculiar and speciall from all other Churches namely the forbidding of mariage forespoken by the Apostle and intitled by the spirit of God by the expresse name Of the doctrine of Deuils Thus farre then haue we alreadie discoursed of The summe of the second booke and examined the dependances circumstances of the auncient diuine seruice and of the Masse which hath intruded it selfe into the place thereof in the Church of Rome examining what manner of ones they
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
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
he prayed therefore he belieued there was a purgatorie Whereas he should rather reason to the contrarie for that the prophet in the reckoning vp of so many circumstances of burnt bodies of bones gathered together and buried of weeping mourning fasting c. doth to the wondring of men say neuer a word of this pretended praier which yet had beene the principall and substance His cloake to couer the matter withall 2. Reg. 12. is for that in another place it is said that Dauid fasted and praied for the sonne which he had by Bersheba Then let him call to mind withall how that after the child was once dead he ceased both to fast and also by consequent to pray for him But the historie is cleare of it selfe Namely that Dauid the people acknowledging in this ouerthrow the wrath of God vpon Israel they humbled themselues before him as may plainly bee read in the wordes as they are there expresly set downe They fasted saith he because of Saule and Ionathan his sonne and of the Lords people of the house of Israel because they had fallen by the sword And further then thus Iosephus obserueth not any thing in this storie saue that wee haue also to note therein the whole complaint and mone that Dauid made for the death of Saule and Ionathan in most lamentable speeches but yet such as whereout there cannot any tittle of praier for the dead bee gathered neither yet any thing for purgatorie It is said in the Psalme 37. Psal 37. O Lord reproue me not in thy furie neither chasten me in thine anger That is to say saith Bellarmine Chastice me not in hell neither yet in purgatory And this sence he wold faine gather out of S. Augustine in such maner as that fury should haue relation vnto hell and anger vnto purgatorie And now giue eare and hearken to the weaknes of his interpretation August in psal 6. 38. For where S. Augustine hath put it downe to be read furie following the Septuagints S. Ierome skilfull in the Hebrew which S. Augustine was not hath put it downe anger and in the place of anger furie Origen could not bethinke himselfe how to make any such matter when he saith Orig. in Ezech. Numb 1. That this furie is a kind of discipline by which God traineth his to the thinges concerning the health of their soules hauing too lewdly contemned his word And yet he is one of them whom they take ordinarily to bee one of their warrants for purgatory August in psal 6. 38. And thus behold in Saint Augustine a hell and a purgatory that do change places But they should haue noted that S. Augustine himselfe saith that these are two words put for one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the copies do varie the one putting Ira in the first place and the others Furor Againe they should not haue concealed and kept close how that S. Augustine speaketh by name of the day of iudgement and not of the departure out of this life In the day of iudgement saith he they that haue not the foundation that is to say Christ are reproued and those which haue built thereupon timber haire and straw are corrected and amended This his asseueration rising from an old opinion that all the world should at that time be purged by fire as we shall see hereafter a thing then very farre off from the pretended purgatory seeing it should end then whereas this pretended one taketh his beginning at the departure of men out of this life Againe this interpretation could not but be very ambiguous and doubtful in S. Hieronym in psal 6. 37. Theod. in psal 6. 37. Augustine who neuer spoke but very doubtfully of purgatorie S. Ierome hath not found it in that place but holdeth opinion that those two words expresse but one thing Neither yet Theodoret Correct me saith he as a father not as a iudge as a phisition not as an executioner not in reuenging my sinne but in moderating the rigor of thy iustice S. Basil likewise This is as though one should say to a phisition Cure mee not by fire or by any cauterie but by some more mild and gentle remedie Chasten me not like vnto the Egyptians by euill Angels but with thy sauing word Likewise reserue me not vnto the day of thine ire and of the reuelation of thy iust iudgement but rather deale mercifully with mee correct me before the day of my departure hence Bernard in Cant. serm 70. which thing is to be noted And so saith he befell it vnto Dauid c. S. Bernard Reproue me not O Lord in thy fury as thou didst the angels which reuolted fell away from thee in heauen but correct me in thine ire as the man in paradice that is saith he still remembring thee of thy mercie Lyranus in shorte wise thus Reproue mee not in the rigor of thy iustice but chastise mee according to the mildnesse of thy mercie And as for the word Fury hee is of minde that it is an alluding vnto the wordes in the 2. of Samuel 2. Sam. 24. And the furie and fierce wrath of the Lord continued to waxe hot against the house of Israel wherefore Dauid was moued to say vnto Ioab go and number Israel and Iuda c. reprouing Cassiodorus who of the litterall sence resting in Dauid made an allegoricall and referred it to Iob as if this Psalme had beene made by Dauid for to represent and set out the affliction of Iob and not because of the remorce and sence of his owne transgression cleane contrarie to the opinion iudgement of all the old writers either Iewes or Christians Caietanus of our time saith in like manner Chastise me as a father and not in the heate of thy displeasure c. a hard case that amongst so many Doctors wherewith they braue out their assertions there is not so much as one to be found on their side in deed Dauid in a psalme complaineth himselfe that God had grieuously afflicted him Psal 39. but that notwithstanding he held his peace because he knew it to be his hand When thou rebukest saith he any man for his iniquitie thou consumest his excellencie like a moth or according to others Thou meltest him or causest him to drie like vnto a cobwebbe Of this word melt or drie they conclude a fire Hieronym in psal 39. this fire they will needes haue to be purgatorie whereas in the meane time S. Ierome doth translate it Thou wastest and consumest his most precious things as doth a moth Now here is neuer a word either of fire or of the soule And the Chaldie paraphrast thou meltest away his body like a snaile Now he findeth not here any torment inflicted vpon the soule Orig. hom 11 in psal 38. And yet notwithstanding they make Origen their buckler in this conflict whome all old
had no calling to doe it There the first booke stayeth without speaking of any sacrifice or praier for the deade The second book goeth further Iuda saith it hauing beaten Gorgias came to carry away the bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his countrimen which had beene slaine before for to burie them who found vnder the garmentes of euery one of them which had beene slaine things sacrificed to idols Euery man iudged them worthily punished and gaue glory vnto God praying him that he would blot out this sinne or rather as it is in the best copies that they might not bee quite raced out that is to say that they might not bee vtterly rooted out for this sinne But Iuda did openly make knowne vnto the people this notable iudgement to the end they might beware and keepe themselues from sinne c. he maketh a collection of twelue thousand groates or rather according to the Greeke of two thousand which he sendeth into Ierusalem for to offer in sacrifices for the sinne For the sinne simply that is to say of the people to the end that it might not be as that of Achan namely imputed to all in generall and not for the sinnes of the dead Biblia impressa madatu Concil Trident â—ub Sixt. 5. Clem. 8. Missal in anniuersariis defunctorum triginta Missale reformatum Pii 5. as our aduersaries haue corruptly falsly turned the same in certaine of their Bibles and those imprinted by the authoritie of the Councell of Trent and as they reade it as yet vnto this day in their Masse bookes Hitherto according to the law Iosua 7. Deuteronomie 21. That which followeth goeth further that is that it pretendeth also that the oblation of these groates did serue for the purging away and blotting out of the prouocation of that sinne committed by the dead But now we are to see how farre this may make for purgatorie It appeareth that Iuda ought not to belieue or doe this either by reason of the law or in respect of any example of the fathers or yet by reason of any custome receiued in the church for it is not spoken of in all the scripture And in deed the Author himselfe giuing his iudgement theron sheweth sufficiently that he doth it by way of a particular discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dealing verie honestly and ciuillie saith he in discoursing vppon the resurrection And it is likewise as apparant that it was not in any consideration of Purgatorie but rather saith he of the last resurrection In so much as that the intention and drift of this prayer properly was that this sinne might not be imputed vnto them in the day of the iudgement of the Lord which shall bee at the generall resurrection a praier which conueieth not either good or euil vnto the dead no more then that of Paul for Onesiphorus when hee was aliue 2. Tim. 1. Ingolstadienses The Lord giue him to find mercie with the Lord in that day For as for that which certaine Iesuites say that hee speaketh of the mysticall resurrection from sinne and not of the actuall there needes no more but the reading of the text to refute them It appeareth likewise by our aduersaries their doctrine that this praier and sacrifice could not be to draw them out of Purgatory For the sinne according to their owne distinction was mortall being idolatrie which is treason against the Maiestie of God that in the highest degree Now purgatorie is not for mortall sinnes Againe God say they doth neuer punish one and the same thing twise But it was saith the Author for this sinne that they had beene slaine and that euerie man did iudge it so wherefore they were not to haue inflicted vpon them any more temporall punishment that is to say any purgatorie Againe purgatorie say they doth not satisfie for the fault but for the punishment and notwithstanding Iudas doeth there offer a sacrifice for sinne which was neuer offred in the law for the punishment onely but for the fault wherefore it followeth that in that his action hee had no mind of purgatory so much as to thinke once thereof so farre was he from the thing For the Author addeth He considered that those which were dead in a true godly sort could not faile to find grace and fauour which is saith he by a parenthesis a sound and wholesome thought And so it is in the Greeke text far differing from that which they pretend namely that all lesse or more may bee supposed to stand in need to bee freed from purgatorie But say they yet he praid for the dead let it be so How beit we shal see by and by that it is but an euill argument to go about to proue purgatory because of such praiers And on the contrary we haue reason to belieue seeing that according to the doctrine of the Church of Rome it selfe this place cannot stand with purgatory that this sacrifice hath no other end as may appeare by the text but to pray vnto God that in the last resurrection he wold be fauorable vnto theÌ„ But there is more in the matter Iudas did it say they therefore it is wel done That we deny How many actions do we reade of in the scriptures of famous men which notwithstanding are not to be imitated In the church of God men liue by his lawes not by our owne examples neither do we see in deed since the time of the Machabees vnto the comming of Christ that this example was euer followed in the Church The mourning also and lamentation made for Lazarus is contrarie hereunto Ioh. 11. And as concerning that the author of this booke doth approue it so hee did the fact of Razias who murthered himselfe And this is the cause why S. Augustine sayeth to the Donatistes which woulde haue made it a good consequent That these bookes ought to be read soberlie and the same libertie haue wee to aunswere our aduersaries after the same sort in a different and diuerse cause but about the same author To bee short this seconde booke of the Machabees doth approue prayer for the dead but to bring them to bee allowed by the Church it is requisite that they should first bee allowed of by the word and all this notwithstanding as wee haue seene doth not make any thing for Purgatorie Insomuch as that of so manie textes alleadged out of the olde Testament wee haue seene them by the confession of Perion to haue not so much as one left them besides this same as being put besides all holde and proofe in the Canonicall and tyed to one onelie Apocrypha text and that such a one as is the most Apocrypha of all the rest and yet euen that cannot stand match with Purgatorie Whereupon wee conclude here That Purgatorie hath not anie one foundation or ground in all the olde Testament not anie one in all the Church of Israel where notwithstanding it seemed to haue beene most
passed ouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath beene obserued by the most learned that the Hebrew words which signifie paines and bands doe not any thing differ Psal 18.6 2. Sam. 22.6 but in one small pricke And this might verie well bee referred to that which Saint Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing loosed and made an allusion to these words of Dauid The snares of Hell or of the Graue haue compassed me about Where the Septuagints haue translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the paines of child-birth And the Paraphrast goeth not far from them and it may bee that one and the same word without any let by reason of scruple caused through the prickes doth signifie them both And this might very wel come to passe through the custome they had to binde the bodies of their dead according wherunto we read in the storie of Lazarus Wherupon our Sauiour saith vnto his Apostles Vnloose him c. And it is not to bee forgotten that neuer a one of the Fathers hath found out Purgatorie in this place neither yet any of the late writers Caiet in Act. c. 2. Fcrus Hofmester in Act. c. 2. Caietanus expoundeth it of the penalties for such a word hee vseth which the Soule of Christ suffered being separate from the body Ferus vnderstandeth it of Christ his loosing of the paines of death for the faithfull in so much as that he which belieueth in him tasteth not of death but is alreadie past from death to life Hofmester by these paines of death or Hell all the sufferings that Christ hath indured for vs c. According to that place of the Psalme The paines of death haue compassed me and the daungers of Hell haue enwrapped me c. And these are the most noted and best esteemed Expositors amongst them Now commeth their maine argument No man saith Saint Paul 1. Cor. 3. can laye any other foundation then that which is laid which is Iesus Christ. But if any man build vpon this foundation Gold Siluer c. The worke of euerie man shall be manifest for the day will declare it because it shall bee disclosed by fire and the fire will proue what euerie mans worke is c. But he shall be saued as concerning himselfe as it were by fire This last fire they will haue to bee Purgatorie by which we are to bee saued Here let vs call to mind againe that which hath beene so often spoken of That Symbolicke Diuinitie or that Diuinitie which is deliuered in Similitudes doth not proue that there is no disputation or argument to bee held from Metaphors that no Article of doctrine is established by darke and obscure places For these bee the Maxims of the old writers whereunto we doe willingly subscribe Now the case so standeth as that all this text consisteth of Metaphors as foundation frame building Gold Siluer c. Wood haye strawe c. August de fide opcrib c. 15. 16. Idem in quaest ad Dulcit q. 1. that it is likwise obscure and difficult In so much as that S. Augustine doth accompt it amongst those whereof Saint Peter speaketh saying In the Epistles of Saint Paul there are certaine things that are hard to be vnderstood c. And after that hee hath giuen his aduice and iudgement I desire saith he to heare the wise and learned vpon this place c. This is to make way that wee may come to this that vpon a doubtfull and darke Exposition we ought not to ground any certaine doctrine much lesse an Article of our Christian faith Idem de fide oper c. 16. Ambros in 1. Cor. 3. Hieronym in l. 2. in Ioh. Thom. in 1. Cor. c. 3. Chrysost in 1. Cor. c. 3. Ambros in 1. Cor. 3. Heronym in Esay c. 5. Haim in 1. Cor. 3. Greg. li. 4. dial c. 39. August l. de fid oper c. 16. Greg. l. 4. dial c. 39. This also is the thing that hath begot so many and so diuers interpretations almost vpon euerie word For by builders some vnderstand all Christians as S. Augustine S. Chrysostome Theodoret c. Other some the Doctors and Pastors as S. Ambrose Saint Ierome Thomas and others Againe some by the word foundation do vnderstand true doctrine by Gold Siluer c. good works by wood haye c. mortall sinnes as Chrysostome Theophilact c. Others the preaching of faith wherupon euery man buildeth his expositions some of them being Orthodox and according to sound doctrine and other some heretical as S. Ambrose S. Ierome Haimo c. Others the good workes of one part and the veniall sinnes on the other as S. Gregorie Others the good and euill hearers as Theophilact Oecumenius c. Againe by the day S. Augustine and Saint Gregorie vnderstand this present life or the time of tribulation which causeth the good to be known from the wicked others and those in greater number the day of iudgement yet differing herein that some will haue it to be the great day of the Lord as Theodoret Theophilact Haimo Anselme c. The others that iudgement which passeth vpon euery person so soone as he is dead as Caietanus many of this time Againe this fire which shall trie the worke of euerie man by some is taken for tribulations as S. Augustine and S. Gregorie and by others for euerlasting fire By some for the consuming of the whole world by fire By other for Purgatorie and by others for the fire of the iust iudgement of God c. who examineth and trieth say they but punisheth not And in this opinion may S. Ambros in Psal 118. August in Enchirid. ad Laurent c. 68. Ambrose seeme to be And finally by this fire whereof it is said But be shall be saued as it were by fire Some vnderstand the tribulations of this life as Saint Augustine and S. Gregorie S. Augustine by name who saith that this place darke and obscure in it selfe must bee expounded by diuers others that are cleare and plaine in which fire doth signifie the triall of tribulation Others the euerlasting fire as Chrysostome and Theophilact and certaine also Purgatorie and amongst them some after the manner and fashion of the Church of Rome others after a certaine particular opinion such namely as was then common Which was that in the verie moment of the vniuersall Iudgement euerie one without exception should bee tried and proued by fire By these so variable and differing coniectures euerie one may iudge with what face our aduersaries can take this place and the interpretations thereof for the foundation of their Purgatorie Seeing also that Bellarmine a thing worth the noting is constrained by reason of the absurdities that hee meeteth withall therein to leaue and forsake all and to refute them euerie one for this or that inconuenience that would insue that so hee may lay some one particular and speciall sence and that such as may be sound Now we cannot
better come out of this Labyrinth then by the course of the text Saint Paul therefore hauing spoken before of the Doctors and Pastors that doe teach in the Church and continuing his discourse saith That the foundation of Religion is Christ that is to say the remission and forgiuenesse of sinne in him That if those Doctors and Pastors doe build vppon this foundation matter conformable and correspondent vnto the same that is to say sound and sincere doctrines and instructions that then when they come to triall they will be able to beare out and vndergoe the same whereas on the contrarie vaine and friuolous doctrines will vanish and turne to nothing as dooth the smoake in the ayre The sound and sincere ones he compareth to Gold Siluer and precious stones matters able to indure the fire but the corrupt and vaine ones to wood haye or straw all of them being matter which doe not beare or indure the fire yea which on the contrarie doe serue for nothing more then to set it on flame and kindle it Comparisons vsed elswhere in the Scriptures Psal 29. 119 Prou. 8. and 16 and to the same sence The commaundements of God saith Dauid are more to be desired then Gold Siluer or precious stones The fruit of wisedome is better then Gold Siluer or any Iewel-house In the Psalmes and Prouerbes the vaine opinions of men of which notwithstanding they make great accompt are compared to haye that passeth and withereth away Esay c. 40. Esay 1. and 58 Tertul. aduers Matc. l. 5. Dignam aut indignam doctrinam and opposed vnto the word of God which indureth for euer Esay 40. dooth compare them to stubble and drie wood Esay 1. and 58. And thus Tertullian Saint Ierome and Saint Ambrose doe interpret it Bellarmine also doth not turne it into any other sence The Apostle saith Euerie mans workes shall bee discouered and made manifest for the day will declare what it is The day that is to say the light opposed and set against darknesse such darknesse as vnder the cloake whereof the most corrupt Marchandises are couered and shrowded the light which maketh them knowne to bee such as they are Ioh. 5. according to that which is said Who so worketh truely and iustly let him come to the light that so his workes may bee made manifest Againe That which maketh all things manifest Ephes 4.5 that is the light And indeede it is not said here The day of the Lord but the day And Saint Gregorie and Saint Augustine doe vnderstand it of this present life And this day saith hee shall declare the worke vnto euerie one because it shall bee manifested by fire for the fire shall trie the workes of euerie man c. Assuredly no materiall fire but a fire fitted and proportioned according to these matters for it behooueth that the Allegorie should hang together Now the matters or substances are spirituall as true or false sound and durable or else vaine doctrines This fire then must be spirituall that is the effectuall power of the word of God and of his spirit vsing to accompanie the same which pearceth euen into the most secret ioyntes and parts before which in shorter or longer time all false doctrines and humane traditions not builded vpon the foundation which Christ hath laid will bee made vnable to stand An vsuall Metaphor in the Scripture The words of the Lord are as siluer refined in the fire Psal 19. Malach. 3. Leuit. 1.3 Amâ—ros in Psal 118. Ser 13. God will purge the Sonnes of Leui as Gold you are tried like Gold in the fire c. And so Saint Ambrose hath vnderstood it expounding these words Ignitum eloquium tuum c. Let come saith hee the worde of God let it enter into the Church let it become a consuming fire let it burne the haye and the strawe and whatsoeuer is therein that is not holye and consecrate vnto the Lord let it melt this leaden Masse of iniquitie c. Againe This fire it is the word of Christ a good fire which heateth and burneth not any thing saue sinne By this fire built vppon the good foundation this Gold of the Apostles was tried by this fire the Siluer of workes or of maners is examined and proued by this fire these goodly buildings of beautifull Iewels and precious stones haeue their glasse and goodly shew giuen vnto them but the haye and the straw are consumed Wherefore this fire refineth and maketh cleane the spirit but consumeth and wasteth errour c. And note that this is hee that did interpret vnto vs this place heretofore to be vnderstood of Doctors and doctrines and in the same hee still persisteth and continueth vnderstanding by Gold doctrines and by Siluer workes in that of sound or vaine doctrines proceede good or euill workes Hieronim in Daniel c. 7. In Esay c. 66. Saint Ierome in like manner God saith hee is called a consuming fire for to deuour all that which is vicious in vs as haye wood stubble c. And I suppose that this is that fire that did sit vpon the tongues of the Apostles And it is generally to bee noted that not one of the old Fathers hath vnderstood it of their Purgatorie And what is it that will ensue of the triall made by this fire that if the doctrines that shall bee prooued therein doe abide the hammer then hee which shall haue builded vppon that good foundation shall receiue his reward but and if they burne or flie away in smoake hee shall loose his time and labour and yet notwithstanding in as much as he hath built vpon the good foundation and hath not defiled nor ouerthrowne it hee shall be saued but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by fire that is to say as one that escapeth the fire He that escapeth out of the fire thinketh himselfe to haue performed verie much in hauing saued himselfe all bare and naked For hee accompteth his life for a pray how much so euer he loose otherwise And this is the true signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is also of sauuer in our tonge Acts. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saue your selues from this froward generation that is Eripite vos As also these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as it were by fire are held for a prouerbe Cicer. de consol Zachar. 3. Amos. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee shall not faile to meete withal in all languages amongst good Authors In Latine Tanquam ex incendio effugere vel euadere In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if a man should say in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brand saued out of the fire And these Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Sic autem quasi doe sufficiently shew vs that he doth not speake of any sire here in this place but of a power like vnto fire and namely that fire whereof hee
spoke in the verse going before For why shall it in that place signifie vnto Bellarmine the seuere iudgement of God examining and making triall of workes and doctrines and in this place a materiall fire of Purgatorie which burneth not workes or doctrines whereof the question is but the soules of men And in deed S. Augustine and S. Gregorie haue taken both these two fires for one that is to say tribulations Chrysostome and Theophilact for one that is the euerlasting fire and many of the late writers for one namely Purgatorie The distinction came not to be knowne vntill such time as it was espied that the former word could not bee auouched in this signification and therefore they haue restrained it to this latter Now we say that this commeth to passe in many good Doctors and Teachers who haue built and brocht many friuolous doctrines of a good intention vpon this foundation of Christian faith and cease not notwithstanding to be happie by the mercies of God because they haue retained and held it fast especially at the time of the approaching of the pangs of their death as is recorded of many in writing and which doe now ioy and reioyce in heauen to see them burnt and deuoured yea euen this pretended fire also by the effectuall power of the word of God whome they see and well perceiue to bee glorified in the destruction of their workes Now whosoeuer he is that shall reade this text without preiudice wil easily rest satisfied with this interpretation And in deed that of Bellarmines for it doth not agree with any of the old writers cannot free it selfe frō many inconueniences We are very neere at agreement with him concerning that which is to be vnderstood by the foundation builders and that which is diuersly built thereupon But we still differ cannot agree about the day of fire which trieth and proueth the doctrines nor yet vpon the fire from which the Teachers doe escape and saue themselues hee confuteth the opinion of Caietanus who vnderstandeth it to be the day of euerie particular mans iudgement that is to say his last day or deathes day And for mine owne part I agree with him therein as holding it absurd without bringing any further witnesse for the same But hee would vnderstand by the same the latter iudgement presupposing still that it is that day of the Lord. Now the Apostle saith that day simply He saith also that in that day it shall bee manifested which side hath the truth by the proofe and tryall which shal be made and that before such as it concerneth to know the same This then shall be in this present life as S. Augustine and S. Gregorie doe vnderstand it Thus far we both are agreed vppon the fire which proueth the doctrines namely that it is not any materiall fire contrarie to that which they affirme that would haue it the fire of Purgatorie but the effectuall working of the Iustice and seueritie of God in the day of iudgement whereas we vnderstand it with S. Ambrose of the word of God accompanied with his holy spirit exercising his authoritie power in the Church And this we hold to be so much the more agreable because the triall is by nature to go before the sentence of iudgement as also for that this triall is made for the instruction of the Church by manifesting and making knowne on what side the truth standeth and therefore in this life and therefore also before the iudgment But neuerthelesse Bellarmine in all this portion of Scripture hitherto hath not found out Purgatorie About the fire from which the Teachers do saue themselues we doe especially square and disagree for therein he findeth his Purgatorie but we say vnto him that there is no apparance that from one verse to an other this fire should suffer such an alteration and chaunge in his nature as of a spirituall to become materiall and of a powerfull worke of the iudgement of God to become a reall and substantiall flame That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe note out vnto vs a meere metaphoricall fire That seeing as he himselfe saith the question here is of the day of iudgement that therefore here is no more to doe with Purgatorie that seeing the fire of iudgement hath alreadie consumed and eaten vp the wood haye and strawe that there is not left behind any manner of thing to be burned in this no not the Author himselfe seeing that hee must by this iudgement goe presently to life or to death eternall For as concerning that Bellarmine saith he shall be saued but so as it were by fire that is to say he shall be saued prouided alwaies that he must first haue passed and gone through the fire This is the begging of the matter in question and this is to set downe for graunted the thing that is in controuersie In the end he commeth to seeke his defence from the old writers who how contrarie they are one to an other wee haue alreadie seene and it will not stand him in any seruice Chrysostome vnderstandeth by this latter fire the eternall fire and to be saued to be as much as not to be consumed in the said fire Saint Augustine and Saint Gregorie the tribulations of this life Theodoret and Oecumenius they setting of the vniuersall world on fire which shall be accomplished in the day of the last iudgement And as concerning the place which Saint Thomas alleadgeth out of Theodoret vpon this Epistle it is not to bee found either in the Greeke or Latine Copie but hee affirmeth verie well that the Teacher shall bee saued from the fire of the last iudgement which shall goe before the face of the Iudge Which saith hee will not burne the iust Alcuinus de Trinit l. 3. c. 21 Orig. hom 3. in Psal 26. but make them shine more cleare and bright Alcuinus and the ordinarie Glose doe iumpe together with the former sence Origen vnderstandeth it of Purgatorie but it is a Purgatorie of his owne deuise in that he maketh it not to be till after the last iudgement and through which both Saint Peter and Saint Paul are to passe holding that none can be free from the same but Christ himselfe no not the Diuels for by it hee holdeth that they shall be purged Ambros in Psalm And Saint Ambrose holding the same from and with him speaketh after the same sort and yet notwithstanding he addeth thereunto how that the euill Teachers shall bee for a certaine time after the last iudgement in Hell and yet in the end they shall be saued To the end saith he that it may yet turne to some profit to haue belieued in Christ But what proueth all this for our Purgatorie And what will themselues say of Gregorie Gregor l. 4. Dial. c. 39. who durst not deale or meddle with the expounding of the place If any man saith hee thinke good to vnderstand it of the fire of that Purgation which
but Obseruationem consuetudo roborauit There is no Scripture saith he that can here be pretended but custome hath giuen force and strength to obseruation And this custome taken and raised from the good intents of some faithfull persons and not from the Apostles For saith hee dost thou not thinke that it is lawfull for euerie faithfull person to conceiue and set downe for a Law what he thinketh to be agreeable vnto God conuenient for discipline or furthering vnto saluation c. And by the like proposition entred the heresie of Montanus both into his head and after into the Church And to be short he setteth this custome in the ranke of many others which he reckoneth vp there As to dip the child thrise in Baptisme to take a tast of Milke and Honie before hand which they called Infantation to offer for birth dayes not to kneele or bow downe vpon the Lords dayes c. All which are long since abolished out of the Church of Christ and so also should this giue place by vertue of the same abolishment as made of the same stuffe and so also by consequent their Purgatorie In S. Cyprian who followeth him close at the heele Cypr. Ep. 9. l. 1 Ep. 5. l. 4. we haue Sportulas and Sportulantes Thus they called that which was giuen for the reliefe of the poore either by commaundement or in remembrance of the dead in stead of the feast which the Gentiles accustomed to prepare and bring out to set vppon the graue And this was continued by certaine Christians in the time of S. Augustine not without great offence taken thereat and this he complaineth of as likewise August Ep. 64 that he cannot remedie or redresse it but by force Such is the tyrannie that custome practiseth vppon men And of these offerings or rather testamentarie Legacies the Canon speaketh C. Qui Oblationes xiii q. 2. Such as denie the Church the offerings of the dead ought to be held as murtherers of the poore in as much as they rob them of their foode and nourishment c. Now these feasts made for the poore were qualified with the name of sacrifices and oblations as it may bee seene in many places of Tertuilian Tertull. de monog de cor milit August Ep. 64 de Ciuit. Dei l. 8. c. 27. Chrysost de Martyr S. Augustine and Chrysostome But what maketh all this either for Masses for the dead or else for Purgatorie And what will this prooue to on the contrarie side if we show that they which offered these oblations and praiers or to speake more fitly these memorials and remembrances in the seruice of the Church did the same for such persons as they belieued to be already in rest and euerlasting felicitie so farre off were they from presupposing them to be in Purgatorie Tertullian saith that the wife offereth for the husband and the husband for the wife Annuis diebus dormitionis eius c. From yeare to yeare vpon the day of his death And this is done in their dwelling house with their kinsfolkes as their owne mouthes confesse And what hath this that is common with the Priest his pretended sacrifice Hee saith also that they doe craue the one for the other betwixt the time of death and the resurrection refrigerium and consortium in the same that is to say That it would please God to giue rest vnto the fore deceased Tertull. l. 4. cont Marcion l. de Anima and to both to meete in the resurrection Who knoweth not that Tertullian calleth Refrigerium the place of refreshment the bosome of Abraham the place of the righteous where they abide waiting the day of the resurrection Wherein saith hee they are from their death vnto the finall end and consummation of all things And so by consequent that this their practise is nothing else but a continuing of this naturall affection which cannot bee staied and which according to the measure and quantitie wherein it calleth them to mind whome it loueth can not but lay open and shew foorth it selfe by making vowes for the procuring of their prosperitie and will not suffer it selfe to be perswaded thereof howsoeuer in deed it bee neither in a manner would haue it so to the end it may not lacke matter to doe them good wherein possibly it can And then what argreement is there betwixt this refreshment and the fire of Purgatorie betwixt Abrahams bosome from whence the rich man craued to be cooled refreâ—â—ed by Lazarus and this fire nothing differing say they from that fire wherein the rich man burned as concerning the feruent and tormenting heate thereof Cypr. l. 1. Ep. 9. but onely in durablenesse S. Cyprian seemeth to speake rawly To offer saith he for the dead to celebrate a sacrifice Pro dormitione corum for their falling a sleepe l. 3. Ep. 14. 6 But he expoundeth himself when he calleth these oblations Liueries and contributions these sacrifices memorials and remembrances of the dead in the praiers of the Church And in deed these oblations these legacies these sacrifices are celebrated for the Martyrs in ripping vp and renuing of their glorious death and their constant suffering If this were any thing tending vnto propitiation how could it fit with that sentence of S. Augustine August de verb. A post Serm. 17. Innoc. C. cum Marth de celebrat Miss l. 4. Ep. 5. Who so prayeth for a Martyr doth offer him iniurie Which Pope Innocent the third applieth vnto all Saints Thus S. Cyprian saith vnto vs Wee offer sacrifices speaking of Celerinus his kinred all which almost was honoured with the crowne of Martyrdome whome notwithstanding he affirmeth to bee crowned in heauen And on the contrarie hee will not haue any mention made at the Altar that is to say in the publike prayers Pro dormitione for the rest of a certaine man named Victor because he had contrarie to the receiued Discipline and gouernment caused a Priest to be charged with the keeping of a child in his nonage Whereby we see that these prayers and commemorations were but to put vs in mind of the vertuous liues of the Saints and not for the making of any fatisfaction for sinnes And this is that which Rhenanus saith B. Rhenanus in l. ad Martyr Sacrificia pro Martyribus offerri sic accipiendum ni fallor vt pro eis idem valeat quod commemoratione corum c. The same which Cyprian saith to offer sacrifices for the Martyrs that is to say for the renuing of their memories in at much as the calling to mind of their death and suffering did offer matter of offering oblations And therefore these were rather gratulatorie and ioyfull prayers as by the which thankes was giuen to God for that he had shewed such fauour vnto the Martyr and thereupon they prayed vnto him with one consent and voice that hee would continue to shew the like vnto his faithfull seruants that
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
me in the beginning of his waies Prouerb 8. before euer he created any thing I was ordainea euerlastingly c. And it is read in this sence in the Romish Missall vpon the day of the Natiuitie Leo 10. in ep 17. Anno 15 4. And Pope Leo the tenth in his Epistles written by Cardinall Bembo his Secretarie for them calleth her Deam Goddesse a title neuer heard of in any of the former ages thereby to adde vnto all this masse and huge heape this one thing which was wanting vz. the weathercocks And these are the goodly doctrines contained in these goodly bookes whereof all maner of Couents were full Marialia Rosaria Hortulus animae Promptuarium discipul c. Let vs come vnto the Saintes Alexander Halez and Bonaduenture haue taught That they are Mediators of our saluation that although they be sufficiently rewarded for their merites and not any more in case to merite yet for the manifold workes of Supererogation which they haue done they haue purchased so great a place as that they haue not onely merited blessednesse and glorie for themselues but also are able to relieue and make supplie for others in such sort as that they which before were vnworthie are likewise verie speedily made worthy by their intercession Now what is it that they haue builded vpon this foundation Verily the verie daughter and full representation of all Paganisme if so be it be not some worse thing Euerie nation towne village and familie is come to haue his Saint euerie estate condition craft and diâ—ease is become beholden and bound vnto one or other Thereby also they are come to the canonizing of their Saintes imitating therein the Pagans by so doing as much as lyeth in them they go about to make Gods of men to deifie them deifie I say for they are their owne phrases They canonize them whom they vnderstand to be worshipped and praied vnto Anton part 5. Summ. t 12. c. 8 This is the definition that they make of their Saintes Againe There belong seuen things to a canonized Saint The first to bee publikely held for a Saint The second to be inuocated in the praiers of the Church The third to haue Churches and Altars The fourth an office and sacrifice in honour of him The fist a fest iuall day The sixt an image with lightes in signe of glorie The seuenth relikes and shrines Adde also that they pray vnto them directly by the Lords prayer it selfe being directed and framed for God the Father And yet they say that this is not idolatrie That this is nothing els but Doulia and thus they thinke to pay God with their distinctions But I could wish them that they would at the least bethinke themselues and call to mind at the least that which is said vnto them by their Pope Innocentius Innocent l. 5. c. 4. Gulielm Durand epist Mimatens That there are two sortes of worship Latria and Doulia the former proper vnto God the Creator the latter for the creatures but that to the first do belong Churches Altars sacrifices feastes and ceremonies c. And Durand hath said the same wherefore by their owne reckning it must needes be idolatrie And what shall wee say in the end of their Frauncis and Dominicke Francis Anno 1200. in whose persons they haue delighted and pleased themselues to abolish and vtterly extinguish so much as lyeth in them both the merite and the name of Christ Barthol de Pisis l. conformit Frauncis say they in their booke of Conformities is a more worthy person then Iohn Baptist Iohn was a preacher of repentance Frauncis both a preacher and an ordainer of the order of Penitents Iohn a forerunner of Christ Frauncis both a forerunner and a standerd bearer Iohn receiued the word of repentance of Christ Frauncis both of Christ and of the Pope quod est plus which is more Iohn his father had reuelation from God by an Angell concerning him euen what he should be but of Frauncis it was declared both to his mother and his seruantes by Iesus Christ himselfe what he should be Iohn was the friend of the bridegroome but Frauncis like vnto the bridegroome himselfe Iohn a rare and singular man in sanctimonie and Frauncis in conformitie Iohn lifted vp and set amongst the Seraphins Fol. 39. Frauncis in the same order and manner with Iohn but set moreouer in the place from which Lucifer was throwne c. Againe hee is better then all the Apostles for they forsooke nothing for Christs sake saue some little ship Fol. 66. but hee left and forsooke all euen to his hosen The virgine Marie and the other Saintes in heauen go in procession euery one in his order but this man is lodged within the side of Christ He commeth forth by his wound with the banner of the crosse in his hand for to conduct guide them This man is a Iesus typicus a figuratiue Sauior a crucifixus singularis a singular crucified man who in sight hath receiued the verie same wounds that Christ suffered the same pains This is he that is via vitae the way of life abusing that which our Lord said of himselfe I am the way the truth and the life This man is the image of Christ as Christ is the image of his Father c. And what more Christus orauit Franciscus exorauit Christ did but pray but Frauncis prated and obtained Happie is he that dieth in Domino in Christ yea he that dieth say they in the habite of S. Frauncis yea if he haue but his hand in the sleene of it he is happie Baptisme doth wash away originall sinne the hood of S. Frauncis much more as oft as you shall resolue to continue the wearing of it it is worth as much vnto you as a new baptizing yea rather it is a new abolishment not of original sin onely but of all manner of actuall sinnes In a word we haue seene written ouer the gates of the gray friers of Bloys Quaeretur peccatum illius non inuenietur his sinnes shall be sought for but they shall not bee found The same that the Apostle hath said of one onely Christ and that the Prophete hath said of the abolishment of sinnes in his blood Neither can they excuse these matters in saying that they are but some particular mans opinions and not approued of the whole Church of Rome For the Popes Gregorie the ninth Alexander the fourth and Nicolas the third doe ordaine to bee belieued of all the faithfull vpon paine of being condemned as heretickes the scars and printes of S. Frauncis And Pope Benedict the twelft ordained that the day whereupon he receiued them should be kept holy And Alexander the fourth in particular Anton Archiep tit 24. S. 10 Math. Paris Monach. Albanens in hist Anglic. in Henric. 3. doth take into the protection of the Church of Rome and his Montem Aluerniae the mountaine wherein this
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
spirite by which wee belieue and say that Iesus Christ is the Lord which no man can say by the libertie and freedome of his will but onely by the holy Ghost c. This is the same with that which the Bishops of the East did write vnto the Bishops of Africke S. Barnard Bernard de grat liber arb Libertas a peccato In the fall Adam fell from his not being able to sinne to his not being able to doe any thing but sinne hauing altogether lost the libertie of taking aduise and counsell c. as also that which he had of forbearing to sinne And this losse happened vnto him by the abusing of the libertie of his will c. Being fallen from his will it is not still remaining free for him to raise vp himselfe againe by the same For although at this day be would doe it yet the case so standeth with him as that it is not in his power not to sinne It must be Christ that must inspire and indue him with new vertue by his restauration that the Lord may transforme vs into this image howbeit euen then our perfection commeth not in this life but in the life to come c. And he is full in all his bookes of such places which shal hereafter be seene as better opportunitie serueth Peter Lombard saith Lomb. l. 2. d. 25 After sinne till there be a restauration by grace man is ouercome and pressed of concupiscence and hath infirmitie to doe euill but hee hath no grace to doe good And therefore he can sinne but he cannot cease to sinne and that damnablie c. Againe In that Adam hath sinned of free will and that sinne hath ouercome him he hath lost his free will Libertatem inquam à peccato the libertie that hee had to keep himselfe from sinning whereof the Apostle speaketh whereas the spirit of the Lord is there is the libertie and truth of the Gospell If the Sonne deliuer you not you cannot bee free c. And this libertie consisteth in being free from sinne for to serue and obey vnto righteousnes c. which thing they haue attained onely and not any others whome the Sonue hath repaired by grace c. And therefore Anselme said Anselm in 14. ad Rom. as Lombard doth alleadge him The whole life of infidelles is nothing but sinne For there is no goodnesse or felicitie to bee found where the chiefe goodnesse or felicitie is wanting Thom. in 2. sent dist 31 32 c. Thomas likewise layeth vs downe these Maxims The person of Adam hath infected nature and nature now infecteth the person the bodie infecteth the soule not by working vpon it but by receiuing from it for the soule is the proper subiect of originall sinne Idem l. 1. d. 41. Originall sinne is indifferently in all and the punishment thereof is likewise in all no man can satisfie for it but God onely making himselfe man No man can forsake or shake it off of himselfe for from the estate of nature to the estate of grace no man can passe either by free will or by merite but per appositionem gratiae ex mera gratia by the adding and applying of grace c. It may be Not one to be excepted no not the holy virgine August de nupt concupise Idem de perfect iustit Idem contr Iul. l. 5. c. 9. that they haue excepted some persons from this common and generall condition at the least the virgine Marie Let vs heare then Saint Augustine All flesh that is borne by the carnall copulation of man and woman is sinfull flesh That onely which was not so begotten is without sinne that is to say the humane bodie of our Lord. Againe Whosoeuer thinketh that there hath beene anie either man or woman for in Latine he comprehendeth both the sexes except the alone Mediator of God and men to whom the remission of sinnes is not needfull he is contrarie to the holie scripture wherein the Apostle saith by a man sinne is entered into the world c. Yea saith he in another place hee is an hereticke For if as without all doubt it is the flesh of Christ bee not sinfull flesh but like onely to sinfull flesh what remaineth but that it onely being excepted all other humane flesh is sinfull flesh c. Then he concludeth And who so denieth this iâ— a detestable hereticke Yea the flesh of the virgine For saith he It appeareth that concupiscence which Christ would not haue to beare any stroke at all in his conception hath caused the propagation of euill into all mankind For the body of Marie although that he did spring from thence did not notwithstanding transfuse any part of the same concupiscence into the body of Christ because shee did not conceiue thereby And it is not here to be obiected which he speaketh of in an other place that it is not his purpose to speake of the mother of our Lord when the question is of sinne Idem de natu grat c. 6. Because shee hath had greater measure of grace giuen her to ouercome all the parts and parcels of sinne For in that he saith to ouercome it presupposeth a combat with sinne for the ouercomming whereof shee had need of new grace To which purpole wee alleadged Origen heretofore Whereas if she had not beene redeemed iustified and sanctified by the blond of Christ then shee had not beene it at all S. Ambroâ—e saith Ambr. in Luc. Immaculatâ— Partus nouitare Idem in Esay Our Lord Iesus is he alone of all those that haue beene borne of women which hath not felt the contagion of earthly infection and that by reason of the new and extraordinarie manner of his conception and generation which was without spot or touch of sinne Againe Euerie man is a lyar and no man without sinne except God alone It is therefore to bee obserued that not one that is of man and woman that is to say of the coniunction of their bodies that is without sinne Anselm l. 2. Cur deus hom c. 16. in 2. ad Cor. c 5. as also that he that is without this sinne was also begotten without this manner of conception c. Anselme I would know saith he how of this sinfull lumpe of this mankind altogether infected with sinne God should draw foorth a man without sinne Tanquam azymum de fermento being as much as if a man should go about to make a Loafe of vnleauened bread out of a lumpe that is nothing but leauen For although that the conception of this man were pure and vndefiled yet the Virgine out of whose wombe he was taken was conceiued in iniquitie and her mother conceiued her in sinne and therefore also borne with originall sinne for shee likewise hath sinned in Adam in whose person all haue sinned Rom. 5.12 Whereby we may see the impudencie of our aduersaries who vpon the second to the Corinthians where it is said All
by his grace with him And thus haue both the holy Scriptures as also the olde writers spoken and written Our Lord saith According to the holy scriptures He that commeth to me he that beleeueth in me he that eateth me be that eateth my flesh and drinketh my blood dwelleth in me and I in him he hath eternal life he liueth through me I will raise him vp againe at the last day c. This maner of communication participation ceaseth not spiritually to be performed and effected without the Sacrament but our Lorde as helpes vnto vs against our infirmitie hath prouided and appointed these Sacraments for vs in the eating and drinking whereof it pleaseth him to set out vnto vs the certaintie of this spirituall life which is in his bodie and bloud and that as verely as the corporall consisteth in the bread and wine And as for the bread he hath saide of it Iohn 6. This is my bodie But my bodie saith he which is giuen for you That bodie whereof hee had saide in Saint Iohn My flesh is meate in deed That flesh whereof he had saide The bread which I will giue you is my flesh and this I will giue for the life of the worlde For this bodie this flesh doe nothing auaile vs saue in that they are giuen and deliuered for vs for the remission of our sinnes and for the redemption of our soules And therfore he expoundeth himselfe vnto the Capernaites The flesh profiteth nothing the wordes which I speake vnto you are spirit and life Of the Cuppe also hee hath saide This is my bloud the bloud of the newe Testament c. And in another place This Cup is the new Testament in my bloud Not of his bloud onely but also of the Cup to the ende wee should not stay our selues or rest in the elements of this Cuppe in deede which he was to drinke for vs euen in the elements of that bitter death whereof hee had saide Let this Cup passe from me For this Cup this Passion is the newe Testament the newe couenant of God with vs. And in my bloud saith hee which is shed for you For the bloud of our Lorde entereth not into our stomackes neither yet is it shed or powred into our bowels and entrailes for to what ende should there bee any such thing done and acted in this Sacrament where the question is of the nourishment of our soules and of a feeding vnto eternall life This bloud likewise simplie considered maketh not for the profite of our soules neither as it is bloud neither as yet in that it is the bloud of Christ but herein onely for that it is the bloud of Christ crucified for vs the bloud of the sonne of God shed for the remission of our sinnes and for the saluation of our soules To eate this flesh to drinke this bloud is to draw by faith our spirituall life out of the fountaine of his flesh broken for vs of his blood shed for vs of Christ the sonne of God crucified for vs. This is to liue by him this is to liue in him this is to be with him that is to say to liue by his righteouâ—nesse whereas wee die by our owne sinne by the redemption which hee hath wrought where as wee lay in bondage and thraldome and finallie to bee iustified by him and sanctified in him that so wee may bee quickened and glorified also in him Neither haue the ancient fathers otherwise vnderstoode this communicating of Christ Saint Cyprian Our coniunction with Christ doth not make any mixture of persons According to the old writers Cypr. de Caen. Dom. it vniteth not substances but it effecteth a fellowship and correspondencie in affections it bindeth the willes togither by a firme and faithfull league c. He had said that if wee eate not his flesh c. we shall not haue life in him Teaching vs by a spirituall instruction and opening vnto vs the spirit to the conceyuing of so hidde and secret a thing to the ende that wee might know that our abiding in him is an eating of him and our incorporating into him a drinking of him And all this is wrought by our submitting of our selues in obedience ioyning of our selues vnto him in will and vniting of our selues vnto him in our affections Wherefore the eating of this flesh is a greedinesse or a feruent desire to abide and dwell in him As by eating and drinking the substaunce of the bodie liueth and is nourished euen so the life of the spirit is nourished by this proper nourishment For looke what eating is vnto the bodie the same is faith vnto the soule And looke what meate is vnto the bodie the same is the worde vnto the spirit accomplishing and working for euer and that by a more excellent power and efficacie that which carnall nourishment woorketh but for a time c. And again In the celebrating of these Sacraments wee are taught to haue the Pascion alwayes in our remembrance Again Wee are made of this bodie that is to say of the bodie of Christ in asmuch as by the Sacrament and the thing of the Sacrament wee are ioyned and knit vnto our head Nowe it is most certaine and true that such doe liue as touch the bodie of Christ Saint Hillarie These thinges taken and drunke Hylar de Trinit that is to say the bread and wine doe cause and bring to passe that Christ is in vs and wee in him Not verilie as he there teacheth that his bodie entereth into ours but by a similitude drawne from nature for that wee are ioyned together as members to the heade to his humaine bodie holie and glorious And this vnion is wrought by the faith of the death and passion of the Lorde in his spirit Saint Augustine August Ep. ad Iren. De Consecr D. 2. Christ is the bread whereof who so eateth liueth eternally and whereof hee hath saide And the bread which I will giue is my flesh which I will giue for the life of the worlde Hee determineth and setteth downe howe hee is bread not onely according to the worde by the which all thinges liue but according to the flesh taken for the life of the worlde For man which was dead in sinne being vnited and made one with the fleshe which is pure and vndefiled and incorporated into the same doth liue by the spirit of Christ as a bodie liueth by his soule but he that is not of the body of Christ doth not liue by his spirit c. Of this body Christ is the head Idem Ep. 57. ad Dardan the vnitie of this bodie is recommended vnto vs by this sacrifice c. By our head we are reconciled vnto God because that in it is the Diuinitie of the onely begotten Sonne made partaker of our mortalitie to the end that we might also become partakers of his immortalitie Again Idem de ciuit Dei l. 21. c 25. Compage He that
that booke of the Gospell or as though that booke were God But here is to bee noted that out of all the Latine Church which is made the mother of all these goodly ceremonies they cannot bring forth any thing for their purpose and therefore are constrained to runne to the Greeke Church They doe likewise agree and consent that in the Churches of Ethiopia in which there is neuer any seruice done without a communion Aluares in the historie of Ethiopia there is not vsed any eleuation at all But the truth is that this bread did not begin to bee thus eleuated amongst themselues before such time that two foule abuses transubstantiation the alone eating of the minister did iumpe fal out together For then as we shal see hereafter they began to bend themselues to feed the eies of the people in stead of their spirites and soules Durand l. 4. in 6. parte Can. Ioh. 12. Leuit. 7. In the meane time Durand ceaseth not to bee so shamelesse as to apply those words of our Lord in S. Iohn to that end When I shall be exalted or lifted vp I will draw all men vnto me this being spoken of the lifting vp of our Lord vppon the crosse In another place with some more probabilitie he saith That this custome was taken from the eleuation and shaking of the offeringes that was made in the Iewish law as we haue touched in his place Now it is also certaine that the Sacraments were ordinarily taken of the offerings of the people That it must not be worshipped Of adoration wee say likewise That the commandement of God is most plaine and expresse Thou shalt worshippe one onely God The difference also from elsewhere is found so great being from a bread dedicated to the seruice of God to God himselfe as that there is no apparance but that if it had beene our duties to haue worshipped it the holy scriptures woulde not haue concealed the same from vs And the daunger also so great either to do it without subiect for that were idolatrie or to omit it the subiect being there seeing this might grow to a contempt of God Seeing then the Euangelistes seeing Saint Paule who is so carefull in exhorting vs to proue our selues and who reproueth the Corinthians so sharpely for that they did not tarrie one for another saith not one worde thereof vnto vs seeing further that no old writers rightly vnderstood doe speake of any worship to be giuen to the Sacraments as no more vnto the bread or wine of the holy Supper then to the water in baptisme what followeth to bee concluded vpon but that it was because transubstantiation was not knowne For who can in any Christian sort doubt that Iesus Christ is to be worshipped where he is both with that honour that is due to God and also to the vttermost of mans power by deed word and thought Who seeth not also what a strong and mightie argument this had beene for the Orthodoxes against the Arrians and Arrius himselfe when to proue the eternall diuinitie of the Sonne of God they gathered all the places where it is said that hee was worshipped if they had beene able to haue alleadged vnto them and that from the vse or tradition of the Church That this is true we proue because we worship him yea both you and we in the Sacrament vnder the Accidentes of bread and wine c. To the Arrians I meane with whom we reade not that there was any disagreement for the Sacrament And on the contrarie what a prize had it beene for Eutyches against the Orthodoxes seeing he vndertooke to maintaine that the humane nature of Christ is confusedly mixt with his diuine if he had beene able to say And that it is true wee worship the bodie and bloud c. in the Sacrament which thing ought not so to be if they bee not really there and there they cannot be if they be not in all places and to bee in all places is an incommunicable propertie of the diuine nature c. I leaue to speake how that the holy Supper was wont of old to be celebrated after the manner of a banquet wherein they vsed to sit where we see againe a barre crossing the Mandatum of the Monkes of the order of Saint Bennet According to that which Saint Augustine telleth vs That many euen in his time vpon the day that the Lord made his Supper did celebrate the same wherein they did one feast another to shew forth the death of the Lorde and to testifie their vnion Not in a temple not vppon an Altar but in a priuate house vpon a table nothing the lesse holy notwithstanding seeing this gift that is to say this action sanctified the Altar Now herein wee agree That Christ God and man must bee worshipped euerie where That at the name of Iesus euerie knee must bow That euerie tongue must confesse that hee is vnto the glorie of the father wee honour his holy worde his holy Sacraments wee heare him with all attention and wee draw neere vnto him with reuerence let our aduersaries call it honour worshipping yea and adoration if they will prouided that we be agreed vpon the thing But we say That we must put a difference betwixt the Sacrament and our God himselfe That the same honour is not due to the one that is due to the other That that same which we giue to the Sacraments is for that they bee instrumentes and vessels of his grace and not because of themselues not vpon any consideration of their being reallie and substantiallie himselfe not saith Bonauenture As though they did containe grace but for that they signifie and set it out They alleadge vnto vs againe their pretended Areopagite Answere to the places obiected out of the fathers No inuocatioÌ„ Claud. â—â—spens de ador Euchat l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donys Hier. c. 3. vbi Pachym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He say they doth inuocate and pray vnto this sacrament for he saith O holy and diuine ceremonie shew vnto vs openly that which is concealed and kept close from vs in these obscure and enigmaticall signes c. Replenish the eyes of our spirites with a singular light c. But let them listen a little to his expositor Pachymeres thereupon Hee speaketh vnto this ceremonie saith hee as if it had a soule and that not without apparance as Gregorie the diuine saith O holy and great Passeouer For our Passeouer and this holy ceremonie is our Lord Iesus vnto whom he directeth his speech Our Lord verily which is the substance of the holy Supper as hee was of the Passeouer as hee is of Baptisme and as hee is of all the Sacramentes And if thou wouldest further knowe where hee seketh him Verily in heauen not vpon the table for he called them signes and said vnto vs a little before Let vs passe from the effectes to the causes c. And then when
because of his blessing of it but not to be adored or worshipped as his essence or proper person In like manner none of all the East churches did euer admit adoration neither those that are vnder the gouernment and iurisdiction of the Patriarke of Constantinople Aluares nor those vnder the iurisdiction of Antioch And the Abyssines also at this day do receiue the communion standing though that with great reuerence and besides though they bee of the same iudgement with vs in the adoration and worship due to our Lord whom S. Iohn say the fathers worshipped and adored being as yet in the virgines wombe whom saith a certaine writer if the doctrine of transubstantiation had place the Church should haue in like manner worshipped in the stomackes of the Ministers and faithfull people and euery man in his neighbour But this thing neuer came into the mind of any man once to thinke or imagine What shall we say The old writers did not call the Sacrament their Lord. Cypr serm de laps when furthermore they labour to bring credite vnto the same from antiquitie as though the old writers had called the Sacrament Their Lord and their God But let vs see with what pretence or shadow of truth S. Cyprian reporteth that it came to passe in his time that a certaine man who had renounced God for feare of persecution taking the holy communion in the companie of Christians opening his hand found the sacrament turned into ashes This miracle saith he may be a lesson vnto vs that the Lord withdraweth himselfe when men denie him that is to say that he forsaketh them which renounce him They gather notwithstanding that the Lord of whome he speaketh is the Sacrament The Lord verily forsaketh such a one as denyeth him Is it then the Sacrament which hath denied him or man Verily man and not the Sacrament And God then doth not here forsake the Sacrament but man But God for an euident signe that he hath forsaken man doth also leaue him destitute of the Sacrament Paul Diacon l. 15. So as Deuterius an Arrian Bishop would haue baptised a man after his manner the water dried vp sodainly in the font Saint Cyprian might here haue said as before That God did teach vs thereby that he did withdraw himselfe that is to say that he would take away his grace when we abused it but he had not therefore gathered thereof that the water was God because he had shewed his wrathfull indignation in drying it vp Cypr. in orat Domin Again We beg and craue saith S. Cyprian that our bread that is to say Christ may be giuen vs euerie day And who doubteth that Christ is our bread the bread come downe from heauen which giueth life to the world that he may be our life our way c. But S. Cyprian saith not that the Sacrament is Christ but the wordes that follow doe make him plaine To the end saith hee that wee may dwell and liue in Christ and that we may not at any time seperate and put our selues farre away from his sanctification and bodie But this abode and dwelling as he told vs is made by faith This coniunction is not a mixture of substances Idem serm de caena Domin Se infundit Tertul. de baptism but an agreement of wils c. But they yet set his words further on the racke causing him to call it God For say they hee saith That by an vnspeakeable manner the diuine essence is infused into the Sacrament Therefore it is God And then also we will call the water in baptisme God For Tertullian saith That the holy Ghost descendeth from the father and resteth himselfe vpon the waters of baptisme Saint Ambrose That the whole Trinitie sanctifieth them Paulinus in his verses That this water doth euen conceiue God Augu. de baptism cont Donat l. 3. c. 10. l 1. c. 19. Câ—pr de vnct chrysmat or by God Saint Augustine That God is present with his word and Sacraments And there is not one amongst vs that doubteth thereof yet what one amongst them all is there that wil say that the water is God What is meant then by that which S. Cyprian saith The diuine power is shed vpon the visible Sacrament Verily the same which he saith in an other place In the Sacramentes the diuine power doth worke most mightily and powerfully the truth is present with the signe Adest signo and the spirit with the Sacrament c. Chrysostome Let vs draw neere vnto the body of our Lord with honor and cleannesse And when thou shalt see it proposed or set vpon the Table say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy selfe and not to the Sacrament not to that which thou seest set before thee for the Grammaticall construction will not suffer it because of this body I am not any more earth and ashes c. Of this body towards whom he exhorted vs in the sentences going before to flie vp on high after the manner of Eagles Of that body then which is at the right hand of the father not in the hands of the Minister Of that body in a word which is not inclosed in the bread but signified by the bread whereof hee hath said vnto thee before What signifieth the bread The body of Christ. And indeed he speaketh vnto thee to come vnto the Sacrament with reuerence but to GOD with feruencie of loue and firmenesseof faith And that thou shouldest set before thy selfe in the same at that instant thine owne miserie and his mercie that so thou maist bee a worthie partaker of this misterie Thy myserie in that thou art nothing but earth and ashes his mercie in that hee vouchsafeth to raise these ashes vnto glorie Thy miserie in that thou art nothing but sinne and corruption his mercie in that hee hath made his owne Sonne sinne for thee in that hee hath giuen his body to bee broken and his bloud to bee shed for thy transgressions And therefore comming vnto this Sacrament of the remembrance of his death August aduer Iudae c. 1. thou oughtest of good right say vnto him Because of this body I am no more earth and ashes But to approach or drawe neere thereunto saith Saint Augustine is to belieue The true and proper approaching is performed by the heart and not by the flesh by the power of faith Idem de peccat merit l. 1. c. 18. and not by the presence of the body c. As likewise to vs of Baptisme We are carried to Christ our Physition that wee may receiue the Sacrament of eternall saluation that is carried to Christ in Baptisme after the same manner that wee approach and draw neere vnto God in the Sacrament of the Eucharist who also saith the same vnto vs in the hearing of the word Chrysost hom 12. de mulier Cananaea Draw neere vnto him which is preached vnto
you And concerning this drawing neere Chrysostome saith vnto vs in an other place There is no need why thou shouldest passe from one place to an other to draw neere vnto him hee is daily at hand vnto thee And the Apostle in the same sence Let vs draw neere vnto the throne of grace c. The sound notwithstanding which ringeth lowd in Sermons and the water which is sprinkled in Baptisme August de Vnico Baptif contr Petil. c. 5 Ambros de iis qui initiant myst c. 9. was neuer called God Saint Augustine on the contrarie saith One God is more then one Baptisme for Baptisme is not God but a Sacrament of God Of the same consequence are these that follow Saint Ambrose saith of this Sacrament Taste and see that the Lord is good Verily as he that distributeth his graces vnto vs in this Sacrament as hee that therein offereth vs his flesh and his bloud c. And there also he saith The body of Christ is signified It is become not a corporall but a spirituall meate Hee speaketh therefore of our Lord and not of the Sacrament of him of whome hee addeth Blessed are they that put their trust in him Saint Augustine vpon Beda Who shall dare to bee so bold as to eate his Lord Deverb Dom. secund Luc. Serm. 19. Hieronym ad Pammach August ad Infantes citatuâ— a Beda in 1. Cor. Idem in Ioh. tract 7. But much more say we so for he saith It is bread and it is bread and it is bread God the father God the Sonne and God the holy Ghost God who whatsoeuer he giueth thee giueth thee nothing better then himselfe But verily it is that heauenly bread of whome S. Ierome saith The Saints and holy men are fed with this bread they are filled full with euerie word of God they haue one and the same both for their Lord and for their meate Of whome Cyrill saith This flesh hath the diuine word who naturally is life And of whome Saint Augustine saith in like manner Euerie belieuer is made partaker of the body and bloud of our Lord when he is made a member of Christ in baptisme c. He is our meat but so as that we haue our mouth and taste in our hearts c. Wherefore they should rather haue pitcht and grounded themselues vpon these generall propositions so expresse and plainly set downe in the fathers Chrysostome Chrysost in oper imperf hom 11. The word of God is nothing lesse then the bodie of Christ Saint Ierome I hold that the Gospel is the bodie of Christ And although saith he that these words He that eateth my flesh c. may be vnderstood of the mystery yet it is more truly meant of the word of the Scriptures namely Seeing that the word and the Sacraments are instruncents Orig. in Exed hom 13. Ambr. de Bened Patriarch wherein it pleaseth God to lay open his graces Origen Doe you make accompt that there is lesse daunger in neglecting the word of God then in neglecting of his body Who doubteth but if that the Sacrament had beene verie God but that they would haue spoken otherwise Saint Ambrose saith Hee gineth vs this day the bread which the Minister daily consecrateth by his word that is meant of Christ We may also take the Lord himselfe who saith I am the bread of life Epiphanius This bread is of a round fashion insensible c. Our Lord all sense wholly sensible whole God wholly mouing c. Origen This bread sanctified by the word of God and praier in regarde of the materiall parts that it hath passeth into the belly and so goeth into the draught c. Is not this plainely to distinguish the heauenly bread that is to say Christ from the sanctified bread that is to say the Sacrament The creature from the Creator and that which goeth into the stomacke from that which pearceth into the soule Who is hee then that can any longer indure that such blasphemies should be fathered vpon antiquitie Stella clericor Serm. Discipuli Serm. 3. Creatur a vobis mediantib vobis That nothing was reserued Clem. Ep. 2. Idem in Lithurg Apul. Metamorph l. 11. Ruf Eccles hyst l. 2. c. 23. Gloss antiqua apud Turneb Orig. in Leuit. hom 5. Hieronym in 1. Cor. 11. Hesych in Leuit l. 2. c. 8. Euag. l 4. c. 30. Niceph. l. 17. c. 25. Concil Matisc 2. c. 25. Concil Turonens making the same to call the creature God yea or rather which is a great deale worse that it should haue called God a creature For they are not ashamed to vtter it in their words and writings That their Priest is the Creator of his Creator He that created you hath giuen you power to create him He that hath created you without your selues is created by you by the meanes of you And surely let vs further adde this one thing That if the Fathers had had any such opinion they would not haue vsed that which remained of the Sacrament in such sort as wee reade they did Their pretended Clement I. saith After that euerte man hath taken it the Deacons set vp the rest and carrie it in pastophoria that is to say into the Ministers their lodgings or Chambers And thus also it is called by Apuleius and Ruffinus in the description of the Temple of Serapie c. Thinke with your selues whether the poore Christian Martyrs in the time of Nero had had any leasure as then once to dreame of this goodly frame and workmanship Origen The Lord said vnto his Disciples of the bread that he gaue them Take eate he did not post them ouer to eate of the same afterward neither did he commaund them that it should bee kept vnto the next morning Saint ierome After the Communion they that did eate the supper together in the Church did make an end of all that which was remaining of the sacrifices So that out of that sacred vse they did eate it as common bread Hesychius We see how they vse to burne in the Church all that which is not consumed According to Euagrius and Nicephorus They were giuen to the little children that were in the Schooles to cate them the same hower And the Councell of Mascon II. haue ordained and decreed that it should be so That of Tours about the yeare 813. held vnder Charlemaine addeth thereto That it be done with discretion Likewise Cardinall Humbert a Burgundian writing against Nicetus Blameth the Greekes for that they did not burne it But it is for certaine that it was not kept eleuated or shut vp close in a boxe to be worshipped of the people We reade rather that it was sent to the sicke and such as were absent that Bishops in token of their Christian vnitie and that they were all one bread did mutually send this sanctified bread Concil Laodic c. 14. one to an other c. The Parishes likewise at Easter one to an other Which thing
to this idol Magnificet animatua Demmum let thy soule therefore saith he praise the Lord c. Because thine eies haue seene thy saluation which we that is to say the Pope haue prepared before the face of thy people c. By the same meanes he sendeth vnto her Quaternum in in quo officium continetur a scedule or booke of the office which some hold to haue beene composed by Thomas Aquinas a great defender of this new opinion to haue had giuen vnto him therefore for a gift from the Pope a Doue of siluer whereupon it commeth that being painted he is alwaies set forth with the picture of a Doue at his right shoulder And namely he turneth the hymne Pange lingua gloriosi which Fortunatus had framed about the yeare 600. vpon the passion of our Sauiour to the honor of this feast But because as saith the Glose of Decretals In Decret de reliquils ve nerat Sanct. vbi Gloss Clem. l. 3. Pomerius De reliquiis veneratione sanctorum that this constitution was not receiued in euerie place about the yeare 1311. that is to say some 50. yeares after Clement the fift ordained in a Councell holden at Vienna that it should be obserued of all And about the yeare 1360. beganne the Processions and Tabernacles at Pauie the patterne whereof was recommended to all Christendome For in deed in that of Clements there was not as yet any mention made of bringing it forth in procession and offering of it in the streetes to worship for in it there are onely these words That this feast was ordained for the preparing of euery one to the better receiuing of him c. In like manner there is euery where mention made of two kinds But in despight that Berengarius who had striuen against and beaten downe transubstantiation was Deane of S. Maurice of Angiers hee was recommended vnto this same Cittie that he might in most singular and solemne sort celebrate this festiuall day And hence sprung the originall of the solemnities of Angiers more execrable cursed and in derision of our Lord then it was euer in any other place Since Pope Martin the fift and Pope Eugenius the fourth after the yeare 1400. redoubled the pardons againe so far forth as that those of the day of the Octaues calculated and reckned by Pomerius doe amount to fortie foure thousande daies of true pardon and that as well on his part and behalfe that looketh on as on his behalfe that communicateth And this is the goodly diuinitie of Popes vpon the holy Supper of our Lord. The pompe of Rome L. 3. Ceremon eccles Romā Let vs adde hereunto the pompe of Rome for it is yet come in of a later time after the other In the middest of the same a little before the Pope there is ledde a white ambling gelding which beareth the pretended Sacrament shut vp close and fast in a boxe This ambling gelding hath a little bell of a verie good sound hanging at his necke a sumpter-cloth is spread ouer it Lib. Pontifica lis sect 1. 2 5. 12. l. 1. 3. de offic sacrist wrought with the Popes armes twelue lustie cutters or ruffians walking before c. Sometimes also if the Pope go into the fieldes they send it with traine and baggage And hee that is desirous to know yet further let him reade the Pontificall bookes wherein they intreate of Processions through the Cittie of the Pope or of the Emperour his coronation But this is a thing for vs to marke and proue namely what agreement there is betwixt these inuentions and deuises of Popes and the institution of our Lord Take eate do this in remembrance of me c. As also what meanes there are for them to excuse this idolatrie There can no excuse be made for their idolatrie Summ. Angel Euchar. c 26. according to their owne Maximes They hold that If the Priest haue not had an intent and purpose actuall as some say habituall as others to consecrate that then he doth not consecrate That likewise if he had not any further purpose then to consecrate halfe a bread that then the other halfe is common breade Those then that worship if he haue not had any purpose to consecrate what do they worship but the creature And with what faith seeing when as he hath had a purpose they are not able to sound the truth and find it out Thom. Salisburiens de art predican c. 25. Wherefore it will behoue men to haue recourse to Thomas Salisburiensis his consideration as To worship vpon condition that euerie dutie and thing required to the action be well and truely done c. They hold also That the intent of him that consecrateth is not sufficient if his also that did institute the same doe not concurre Bonau in Còpend sacr theol l. 6. rub 11. that is to say that the Priest haue an intent saith Bonauenture if he worke not according to the institution of Christ To worship then in a priuate Masse is it not idolatrie seeing that Hugo of S. Victor Gabriel Biell and Gerardus Lorichius their great Maisters of transubstantiation doe openly hold and maintaine That the priuate Masse wherein there is not made any remembrance or publike Communion is against the institution of Christ And further seeing there is such an infinite number of cases such as are verie ordinarie Thom. p. 3 q 13. Ioh. de Burgo Pupilla c. 3. Gerson contr Florent Extr. de celeb Miss and notwithstanding not perceiued of those that are present wherein the priest doth not consecrate at all As If hee forget to put wine into the cuppe if the bread be made of any other then wheate flower if there be more water then wine if the wine be eager and sharpe if of seuen leaues moe or lesse he did thinke but of sixe if he haue omitted but one worde Of those wordes say I once againe whereupon they are not agreed amongst themselues c. who shall assure their faith that are present thereat of the consecration and by consequent warrant their consciences against idolatrie How that many notable personages of this time haue beene ashamed of the doctrine Pic. Mirand in Thesi◠secund Thom. Scot Idem in Apo in disput de Euch. Now it is verie certaine that manie in these our daies and times haue beene ashamed of this doctrine Iohannes Picus Counte of Mirandula durst dispute publikely at Rome against transubstantiation And his Theses are That the true bodie of Christ is locally in heauen and sacramentallie at the Altar That these wordes also Hoc est corpus meum doe not consecrate if the former be not expressed that is Pridié quà m pateretur c. That is to say that the institution lyeth not in certaine wordes but in the institution of Christ That the foure words tenentur materialiter non significatiuè Likewise he deliuereth a particular manner of eating the flesh
meanes whereby they might excell and go beyond the laitie therewithall the well inclined being still oppressed kept downe by the authoritie of the Pope Euen iust after the same manner as it would haue fallen out in other cases with vs in Fraunce in as much as the case so stood in the beginning as that matters of sute and law were pleaded in Latine and all manner of writings made in Latine howbeit that the common people by reason of the change that happened did not vnderstand it but that our kings as those which did more carefully watch ouer the goodes of the people then the Romish Bishops did ouer their soules haue beene very prouident wisely to foresee and by their ordinances to prouide for the same CHAP. VI. That in the Primitiue Church and a long time after the holy scriptures were read amongst the people in all tongues THe liturgie then or diuine seruice That the scriptures were translated into all languages euen from the first times was retained in the Church in the vulgar and common tongue for a long space following the precept of Saint Paule Let euery thing be done to edification in the Church And as for the Maxime of the Church of Rome which is to hold the people in ignorance that so they may not come to the knowledge of their faluation it did not take place but of late and that for no other end but to bind their consciences and knowledge to go no further neither yet to come short of the conscience skill of their curates that so they may pray vpon their simplicitie either by leading them into vaine superstition or into seruile subiection The holy scriptures of the old Testament say they were written in Hebrew and those of the new Testament in Greeke and not in any other tongue Let it bee so and good cause why seeing the Hebrew tongue was the language of Israel to whome the law was properly and peculiarly giuen and the Greeke likewise very common knowne vnto all the East parts where Christianitie did first spring and spread abroad But what prerogatiue do they shew vs why they should so aduance and cleaue vnto the Latine Let them answere them that the Gospell was notwithstanding preached by word of mouth in all tongues and to that end was the gift of tongues sent vnto the Church which was no sooner ceased but that the scriptures both of the old and new Testament were found as a supply of the same translated into diuers tongues as Hebrew Syrian Arabicke and Scythian as the ecclesiasticall historie doth witnesse vnto vs that this diligent indeuour continued and endured by the industrie of good pastors in such measure and sort as that the knowledge of Christ gained and got ground in the world Thus we see that Saint Ierome translated the holy scriptures into the Dalmaticke tongue Hieronym in ep ad Sophron. Gregor Patriarch Alexand. in vita Chrysost Sixtus Senens in l. 4. in lit l. k. Postellus in ep ad Ambr. Theseum Chrysostome into the Armenian Vlphilas Bishop of the Gothes into Gothicke Methodius into the Sclauonian and their translations are founde as yet both extant and in vse And that the same zeale was followed and imitated in the end in all Churches so that wee haue as yet the Gospels in the Ethiopian tongue the Psalter in the Egyptian as also in the Indian tongue but imprinted in Syriacke Characters the fiue bookes of Moyses in the Persian tongue the Psalter all the new Testament in the Gothish or old Frizeland speech all the Bible from the time of Ethelstanus king of England that is nine hundred yeares in the Brittish tongue c. And therefore Chrysostome sayth The Syrians Egyptians Indians Persians Ethiopians and innumerable other nations haue the heauenly doctrine translated into their naturall tongues and by this meanes haue left off their barbarousnes to play the philosophers in good earnest Theodoret Theodor. de corrig Graecor affect The Hebrew bookes are not onely translated into Greeke but also into Latine Egiptian Persian Indian Armenian Scythian Saromatian and in a word into all tongues which the nations vse as yet vnto this day All these good Pastors zealously and feruently affecting the wholesome instruction of their flockes and all these famous Churches had not yet studied or busied their braines about the title of the Crosse to conclude from thence that the scriptures could not bee read but in three tongues because in deed they had no desire or will by any such shift so to worke their purpose as that the poore people might not learne the way wherby they might be saued that so they might hold their consciences in homage vnto them Whether it be daungerous or no for the cōmon people to reade them But whatsoeuer any man may seeme to bee able to say to the contrarie say they it is and alwaies hath beene daungerous for the people to haue and reade the holy scripture in their common and naturall tongue And to whom then was it that our Lord said Search the scriptures And wherefore had all Christian Churches so translated them But now therefore let them heare euen they which make such vauntes of the auncient writers into what daunger those auncients did bring mens consciences by the reading of the holy scripture and into what daunger if a man will belieue them herein they brought the whole Church Irenaeus without all doubt did not conceiue any such daunger to bee therein Iren. l. 4. c. 12. 31. when hee said of the heretikes the Valentinians That their not knowing of the scriptures had brought them to this heresie He found preseruatiues therein and our aduersaries are afraid to meete with poison And as little paines did he take to draw backe the faithfull from the reading of them because of obscuritie for he saith The scriptures are open and cleare without ambiguitie or doubtfulnesse Origen in Esa hom 2. in Exod hom 9. they may bee alike heard of all Origen in like manner who tooke so great paines to translate and publish them in all tongues saith Woulde God wee all belieued and did that which is written Search the scriptures they are shutte and sealed to the negligent but they are founde to bee open and vnlockt to them that seeke and knocke at the dore By them hee would haue his parishioners his people that were still to be instructed and catechised and his disciples to trie and examine his doctrine for hee saith Origen in Iosuam hom 20. Idem in Leuit. hom 9. When I teach you that which I thinke then examine and iudge you whether it bee right and true or no. For wee desire sayeth hee in another place that you shoulde not onely heare the wordes of God in the Church but therewithall that you shoulde exercise your selues in them in your houses and meditate in his law day and night Idem in Ios hom 20. Yea and to the end that they
may not bee afraid of any difficultie hee saith Whatsoeuer difficultie thou shalt meete withall yet if thou reade them thou shalt profite by them for if our Lord find vs occupied in the scriptures he will not onely vouchsafe to feede vs but also if hee finde these meates readie drest at our houses hee will bring vs the Father thither with him Hieronym in Epist ad Ephes l. 3. c. 4. c. Saint Ierome giueth a generall rule saying Wee must reade the scriptures with our whole affection to the end that as good exchaungers wee may know to distinguish the good money from the false So farre off was hee from fearing least wee shoulde therein receiue the false and counterfeite For saith hee in another place our Lord hath spoken by his Gospell Idem in Psal 86. not to the end that a fewe might vnderstand but all The laitie are not excluded but rather on the contrarie he saith The laitie must not onely haue sufficiently but aboundantly that so they may instruct one another that so they may also reproue one another Idem in ep ad Coloss c. 3. Idem in Epitaph Paulae Idem de virginitate ad Demetriad And hee taketh his assertion from the thirde to the Colossians Let the word of God dwell aboundantly amongst you c. The women in like manner as little for hee saith of his Paula in praising of her It was not tollerated or winked at in any of her sisters that they should bee ignorant in the Psalmes or faile to reade and learne something dayly out of the holy scripture And hee giueth the same counsell to Demetrias On the contrarie hee condemneth certaine of his time who did refraine to reade them as our ignorant friers doe vnder the shadow of humilitie Idem in 1. ad Tit. saying They giue themselues to ignoraunce idlenesse and sleeping thinking in the meane time that it is their onely sinne to reade the scriptures and therewithall they contemne and set light by those which meditate in the lawe of the Lord day and night accompting of them as pratling and vnprofitable fellowes And Saint Augustine speaketh to the same effect August serm 1. fer 6 post Dom. passionē Wee take great comfort and consolation in the reading of the scriptures for in them a man may view see himselfe as in a mirror This reading purifieth and purgeth him from the filth of sinne partly by setting before him the horrour of hell and partly by kindling the feruent desire of comming to heauenly ioyes Who would bee oft with God Idem in psal 33. let him pray and reade When wee pray we speake to God when we reade he speaketh to vs. And he further giueth this lesson to all saying in these wordes Reade the holy scriptures for God hath commanded that they should bee written Idem in Volus epist 3. to the end that you might all receiue consolation both learned and vnlearned and as well Cleargie as laitie for sayeth hee God speaketh in the scriptures as a close and priuate friende Hee speaketh without any colour or painting vnto our heartes whether we bee wise and skilfull or ignorant And hee is not contented that one should heare in the Church Idem in c. Ieiunn But furthermore saith he vnto those of his Diocesse It is not sufficient that you heare the holy lessons in the Church it behooueth you to reade them your selues in your owne houses or that you seeke out such as may reade them vnto you On the contrarie hee censureth certaine people of his time who thinking to bee more humble then the rest would not reade them who feare saith he to learne least they should grow proud Idem in psal 131. Idem in lib. 2. de doctr Chri. c. 6. 〈◊〉 tract 45 in Iohan. And by that meanes saith he they continue still as sucklinges in their milke which the scripture reproueth In like manner hee armeth vs with couragiousnesse against all obscuritie and difficultie that may bee conceiued or thought to be in them saying There is nothing spoken obscurely in one place which is not made verie cleare and plaine in some others All whatsoeuer belongeth to faith and good workes is therein set downe very clearely There are therein plaine and cleare points to satisfie thy hunger and there are againe some obscure and darke places to whet thine appetite And the same thing is giuen out by Fulgentius and Gregorie in other wordes Fulgent in ser de cōfessionib Gregor in ep ad Leandrum Basil in psal 1. There is store and plentie for a strong man to eate and for the child and weakling to sucke vppon in this riuer the lambe may sporte it selfe and bee merrie and the Elephant may swimme c. Saint Basill The holie Scripture is as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shoppe or storehouse furnisht with medicines from amongst which euerie man may make choice of that which is fitte for his disease the onelie way to come to finde out the truth is the meditating of the scriptures And hee handleth this pointe at large Bellarmine replieth saying Idem in Ep. ad Greg. Mang that hee sent the Stewarde of the Emperour Valens his kitchin vnto his kitchin when hee went about to be speaking of the Scriptures And what and if against so many places hee did alledge this one little storie in truth But Theodoret onelie sayeth that this was not in respect of the Scriptures Theodor. lib. 4 Eccles hist c. 19. Chrysost in hom de Lazaro but in respect of his course and barbarous carriage towardes him But let vs heare Chrysostome for hee perplexeth them greatly and maketh them in a pittiful case saying The reading of the scriptures is a great bulwarke against sinne the ignorance and not knowing of the Scriptures a headlong downfall and a bottomles mudpit To know nothing of the law of God is a mightie meanes of the ouerthrow of our saluation This is it which hath begotten heresies and corrupted the manners of men which hath turned all things vpside down Idem ad Hebrae hom 8. The Manichies saith hee and other heretikes doe beguile deceiue the simple but if wee haue acquainted our soules with discerning betwixt good and euill it shall bee easie for vs to know finde them out and this acquaintance and familiaritie wee shall attaine by the vse of the scriptures Theophilact who followeth thē almost step by step saith of the scriptures which arme vs to withstand such delusions because that they are that light which doth discouer catch the thiefe c. They are good for our Monks and Doctors of Sorbone will our aduersaries say But to this point let vs heare further for the same Chrysostome saith Idem in Mat. hom 3. Loe here the plague and bane of all you thinke the reading of the holie scriptures doth not belong to anie but Monks but it is more necessarie a great deale for you