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
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
Nestorius euen hee the verie man by whome they woulde beare vs in hande that this Lithurgie of Saint Iames was first brought to light Againe it would as little haue beene omitted in the first councell of Constantinople against the Macedonians calling in question the deitie of the holie Ghost seeing that it calleth him Consubstantiall with the Father And so in the first Nicene Councell at such time as they sought to confute Arrius to establish the word Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to declare the Sonne to be Coeternall and Consubstantiall with the Father And in manie other councels following as that of Sardis of Rimini c. where it should haue decided the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the Sonne should be held to be of the same or of the like substance seeing that in this Lithurgie these wordes are verie ordinarie both concerning the Sonne and the holie Ghost and so might haue ended all the strifes and preuented without anie more to doe so manifold tragicall accidentes as fell out in Christendome Let vs ioyn vnto the former Saint Ciprian one of the most auncient Fathers and writers as one that felt himselfe sufficientlie confirmed in the lawfulnes of mingling of water with wine in the holie Supper in the place where he hath recourse vnto Allegories And so likewise Saint Ierome who had not got a small aduantage against Vigilantius about the ceremonies for which he did contend and striue with him For who can belieue that he which had read all manner of writinges extant and which dwelled in Ierusalem where they would that this Masse should be borne and where by consequent it should find most carefull tender custodie for the preseruing of the same should not so much as haue knowne it As in like manner it is most certaine that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer vsed in the Primitiue Church before the Councels of Nice and Ephesus were not onelie receyued in the Church where they were brought to light aswel as the substance and doctrine but also grounded in expresse and plaine sort vpon the worde of God and manie others of the like nature which may serue notoriously to proue vnto vs that the deuise of this Lithurgie was not hatched till after these Councels for besides that our aduersaries know well inough how to alledge for the authoritie of the Church that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the ordinance of the Councell of Nice and not of the Scriptures nor of the Apostles It is euident that before this time it was not read in anie author that can bee defended and auouched Some there are which alleadge one Prochorus a pretended Disciple of our Lord but hee himselfe which hath caused it to be imprinted hath by the same reason made it to be suspected for false counterfeyte and the stile or manner of writing in his own iudgement carrieth no resemblance of an Apostolike spirite As also Iustin Martyr likewise about the year 150. Iustinus tom 3. in a book intituled The exposition of the Creed of the right confession or of the Trinitie consubstantial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But besides that this booke is not named by Photius Honorius S. Ierome Eusebius or anie others amongst the workes of Iustine as also for that it is knowne not to aunswere or bee like vnto his stile It is to bee noted that this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not mentioned so much as in anie one place of this Treatise and therefore may bee thought out of all doubt that some man hath slipt it into the title for the plainer declaring of the meaning of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the right confession c. And for these reasons it is doubted of euen by Perion himself You haue afterward in the same Lithurgie a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sung and it signifieth asmuch as thrise holie or most holie it consisteth vpon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou O holie God O Holie Mightie O Holie immortall haue pittie vpon vs. But how did this rise Behold and see how Pope Felix the third writing vnto the Emperour Zenon layeth downe the originall and first beginning of the singing thereof in the Church as namelie that the Cittie of Constantinople being sore shaken with continuall earthquakes and the people crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew mercie Lord a little child in the sight of the people and of the Patriarke Proclus was rauished and carried vp into heauen for the space of an houre where he learned this Hymne and comming downe againe taught the same vnto the people who singing the same the earthquake ceased And hereupon it came that this was receyued of the Church into the beadroule of holy Hymnes and ratified by the Councell of Calcedon For this Felix the third liued aboute the yeare 480. the Patriarke Proclus about the yeare 460. and this is that Proclus whome they obtrude vnto vs for a speciall witnes concerning this Lithurgie And can it possiblie come to passe that this Hymne falling out vpon this miracle coulde not be receyued into the Church til neare fiue hundred years after our Lord and yet notwithstanding to be found placed that in the same place that it is vsually set in in others in this Lithurgie But let vs go forward There was publike prayers made for them which were in the Monasteries At this time nor yet for three hundred years after were there anie Monkes in Syria that is to say in the countrie where Ierusalem is scituate much lesse were they then in Monasteries S. Hieronim in vita Hilar. S. Ierome a witnes of that assemby in the place aboue mentioned they did run sayeth hee with emulation from Syria and Egypt to Hilario in such sort as that manie belieued in Christ and became Monks for at that time as yet there were no Monasteries in Palestina neyther yet did anie know in Syria what they meant there was Hillario the first founder and ordayner of this kind of life and conuersation he prayed to God that he would giue vs to find grace with the Apostles Martyrs and Confessors But where is read the name Confessors Bellarminde missa lib. 2. cap. 20. but of a long time after And for their better instruction I wold haue them yet at the least to belieue Bellarmin who would proue the antiquitie of the Romaine Canon because it is not mentioned in that place In asmuch sayeth he as the name of Confessors was not admitted into the prayers of the church til after long time euen a little before Charles the great He bringeth in Temples Altars burning of incense and making of censors In a time wherein euerie man knoweth that no man speaketh of anie thing but persecution and priuate prayers in houses and caues and who knoweth not how manie ages were expired and spent before euer it grew to
that heade But O intollerable blasphemie He offered incense vnto God He offered it vpon the same tearmes as it seemeth to him that hee offered his owne sonne as with the same faith and with the same hope Receiue saieth he at the handes of vs sinners this offring of incense for a sauour of a sweet smel for the remission of our sinnes and the sins of all thy people c. and this he repeateth againe afterward without changing anie thing therein when hee blesseth and presenteth the Sacramentes How will this agree with the doctrine of the Apostles which is that there is no remission of sinnes without blood that our onelie propitiation is in the onelie blood of Christ Genebr in Miss S. Dionis c. yea and how will it agree with that of our Lithurgists who hold that the offring of incense is an oblation of thankesgiuing not of propitiation expiation or satisfaction and that altogether concurring and answerable to the old law from whence they would deriue and borrow their ceremonies forbidding to powre anie oyle or put anie incense vpon the oblations which were for sinne Leuit. 5.11 And this we see to bee directlie contrarie to that which they will make Saint Iames say a Sacrificer notwithstanding say they both of the one other Testament Furthermore there are manie things contained therin which might be verie wel obserued and noted for the conuincing of the same of error falshood as the Gloria patri and the Gloria in excelsis both which as we shall see did enter a long time after into the Lithurgies as also prayers for the dead prayer vnto the holie virgin c. which are yet of later time then the other witnes hereof is likewise Epiphanius who cōdemned praying vnto the holie virgin fiue hundred yeares after who would not haue opposed himselfe as a contrary party to an Apostle of Iesus Christ And without doubt this Lithurgie hath beene presented vnto the world vnder this name for no other end but that it might giue credite and applause vnto all these errors But all these particulars shall bee spoken of euerie one in more fit and conueniente places One thing wee will not omit which runneth as a long thread throughout the whole length of the webbe of this Masse or Lithurgie which is that there is an infinit sort of sentences and whole clauses out of S. Paul his Epistles wouen in here and there notwithstanding that they were not written by S. Paule till after S. Iames his death All that which we haue saide of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Marke his Masse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Prayer for the Monkes and Monasteries of the offring of incense for the remission of sinnes c. let stande as saide that so wee may not bee driuen to vnnecessarie repetitions and spoken concerning and about the Masse of S. Marke also And yet ouer and besides them it hath his particular notes and brands of false and feyned counterfettednes as namelie a prayer for the Pope where was the Pope then in conscience tell me I pray you or where was he knowne then For the Subdeacons Readers Chanters c. whereas wee are of the minde that the Primitue Church knew not anie degrees of Officers vnder Deacons And a third prayer for the Cittie of Alexandria that God would keepe and preserue it in the vertuous life of the Martyr S. Marke c. S. Mathew his Masse who can excuse these contradictions these fooleries And Againe in S. Mathew his Masse besides whatsoeuer hath beene discouered before you may see the blessing of the boxe the Chalice and the spoone for the taking vp of wine A prayer for the Popes Patriarkes and Archbishops though they were not ordayned and extant for many ages after Mention of the Councell of Nice whose Creed is likewise sung therein Of the Councels of Constantinople Ephesus c. Of Saints as that Chrysostome Basill Gregorie the great c. Of all Christian kinges whereas there was not one when S. Mathew liued who now is he that is able to protest for these Masses that they are the Apostles if he consider either the matter or the forme thereof But yet if anie man wil replie and say that for the substance thereof or in grosse these things are true notwithstanding that from time to time there haue beene some small and particular circumstances cast in and mingled amongst expecting that wee should proue the contrarie as we will yet at the least what man is there that shall dare to be so bold as to take vpon him to distinguish of that which was the Apostles from that which was added by others betwixt that which was from God and that which was from men that which is authentike and originall from that which is positiue and of it selfe c. Of the Masse attributed to S. Andrew Concerning that which they pretend of S. Andrew we haue it not but they alledge about the same one Abdias a Bb. of Babilon made and appointed thereunto by the Apostles who reporteth of himselfe that he did see our Lord in his humane bodie c. This witnes themselues being Iudges may easilie bee controld and conuicted of falshood He hath seene saieth he our Lord and he alledgeth Hegesippus the Historian who liued a hundred and sixtie years after vpon which proposition S. Augustine against Faustus lib. 11. 22. cap. 80. Against Adim ch 17. Of faith against Manich ch 38. Cont. aduer leg lib. 1. ch 20. Distich 21. Sancta Romana wee may easilie inferre the conclusion But which is more S. Augustine teacheth vs in many places that this is for the most part the same booke which the Manichies chaunged for the true historie of the Apostles when wee reade therein the Historie of S. Thomas cursing a man who by and by afterward was torn in peeces of a lion Of Maximilla refusing to lye with Eger her husband putting in her roome her maide seruant Eucleia c. cited by S. Augustine in the same words and gathered out of the forenamed hereticall bookes which he condemned and Pope Gelasius was of the same opinion Adde to the former the miracles which he attributeth to the Apostles howbeit vnworthy of them in respect of their worthines and dignitie as namelie the repairing and mending of broken fingerstals the turning of trees and stones into golde a thousand such follies A temple builded at Ephesus to S. Iohn in his life time c. whereas for more then two hundred yeares after Origen was much troubled how he might answere Celsus asking of him what might be the cause that Christians had not eyther temples or altars c. There is yet remaining as not spoken of the Masse Of the Masse attributed to S. Peter which they call S. Peters and which they hold to be the same with S. Marke his Disciple framed and contriued somewhat neer vnto that sayeth Turrian
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
vpon his cap he then turning himselfe about gaue one of them a blow with his fist Theodor. l. 3. c. 15.16 esteeming himselfe as saith Theodoret defiled and not cleansed thereby because he was a Christian And furthermore he saith the like elie where as namely that Iulian caused all that which was sold in the market to be sprinckled to the ende that the Christians might not buy any thing at all there And that by this sprinkling they held that sinnes were defaced appeareth by these wordes of Hippocrates himselfe de morbo sacro Hippocr de morb sacro that I may haue nothing to doe here with the alleadging of Poets In going in saith hee wee sprinkle our selues with this water to the end that if we haue any sinne we may bee purified and made cleane And Proclus saith That it was not onely made of fresh water but of Sea water also Proc. de sacrif Magia Turneb in Aduers l. 13. c. 21. Athenaeus l. 9. because that salt is detersiue And they sprinckle Aspergillum either of Rosemarie or of the boughes of the Bay tree or of the Oliue tree and not onely for the purging and cleansing of men but Citties Temples and other things without life as also is practised at this day in the Romish Church To be short as they had amongst the Gentiles a peculiar and proper forme of sanctifying it dipping therein as Athenaeus telleth vs a fire brand taken from off the Altar whereupon they offered their sacrifices Durand l. 4. c. 4. so likewise haue they a peculiar manner of making this exorcising the salt first and then the water and after that them both being mixt together which being done both they and the Gentiles do thinke that it purgeth away sinnes Of burning of incense it was so common a custome amongst the Gentiles Of burning of incense Theod. l. 3. c. 16. Sozom. l. 5. c. 17. as that Iulian the Apostate that hee might cunningly binde the Christians to the same ordained that when anie came vnto him according to the custome to receiue anie gifts at his hands they should burne incense before him whereupon certain notable Christians hauing vnderstanding of his purposed intent came and brought them backe againe vnto him that so they might not be polluted and but for a little he had caused them to haue beene put to death Ruffin lib. 1. C. 36. To be briefe Thurificantes that is such as burnt and offered incense vnto creatures no otherwise then to idols were in old time accompted amongst them which had turned aside from the puritie of Christianitie But whether it come from the Gentiles or from the Iewes amongst whom incense represented the sweet smell of the holy praiers of the faithfull in Gods nostrels by the same maner of peruerse lewd imitation it came to passe that in the end it was brought into the Christian Churches but yet not so soone as some would haue vs to belieue For S. August S. Ambr. S. Basil S. Chrysost and other ancient fathers do not speake one word of it in any of all the books they haue written if onely certain Lithurgies alleadged out of them be excepted which yet hereafter wee will confute proue to be false and counterfeit stuffe S. August in Psal 49. 50. S. Augustine to the contrarie Behold saith he we are out of care we go not any more to seeke incense in Arabia God requireth of vs a sacrifice of praise and such a sacrifice had Zacheus in his patrimony c. Againe shal we not then offer any thing vnto him shall we come before God in such sort How then shal we appease his wrath Offer thou hast whereof to offer in thy selfe go not about to take any farre iourney to buy incense Plat. in vit Sixt. 1. Polyd. l. 5. but saie Thy vowes are vpon me O Lord which I will render vnto thee in singing of praises vnto thee c. The onely man wherein it is found is S. Denis an Author better stuft with vaine ceremonies then with solide and sound doctrine And a long time after about the yeare 800. wee reade that Leo 3. ordained that it should be vsed in the Masse For Tapers waxe-candles lights in the Church it is to be noted that the greatest part of Christians their diuine seruice was done in the beginning in priuate Lightes and secretly before day as we may reade in Plinie the second and in all the ecclesiasticall writers and thereupon they could not be without light Now this custome of comming together in the night because of persecution did likewise continue and hold on in the times of peace Euseb l. 4. de vit Constant whereupon it commeth that wee reade that Constantine continued in holy watch vntill it was day and caused to bee lighted for his going to the place and comming backe againe great waxe candles Tapers and verie great torches throughout the whole Citie and lampes in the place of prayer to giue light to them that were present Epiphanius calleth them thereupon Psalmos orationes lucernales Epiph. l. 3. t. 2. that is Psalmes and praiers which were said by a lampe and this was the office of the Acoluthes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to light them after cleare day we do not see that euer the Primitiue Church did euer vse them Tertull. in Apol. Tertullian on the contrarie Wherefore saith he do we not deck the posts with baies vpon the daies of ioy and why breake we not off the day-light by lighting torches Againe Who forceth the Philosopher to sacrifice to play the malecontent Lanct l. 6. c. 2. and to light fond and vaine torches at high noone because the Gentiles constrained the Christians to do it And Lactantius after he perceiued that he had beene a long time mocked of the Pagans at length concludeth in these wordes Who can esteeme or make account of him to bee wise which offereth candles and lampes for giftes vnto him who hath created and giuen the light a reproch which had beene vnfitly charged vpon the Pagans if then it might haue beene cast backe vpon and obiected against the Christians To be briefe the Elibertine Councell forbiddeth them vpon paine of the curse to light any in the places of the buriall of the Martyrs being the places where the Christians vsed to assemble and come together for hee called it The troubling of the Ghostes and spirites of the Saintes and holy ones But as a great number of others did this ceremony tooke his passage from the Gentiles to the Christians in the time of S. Ierome that is more then 400. yeares after the death of our Lorde And Vigilantius the Pastor of Barcelonia writ against the same Conc. Elibert c. 34. complaining of it that he should see the superstition of the Pagans drawne into religion and deriued fetcht from the Gods of Paganisme to bee bestowed vppon the Christian Martyrs Saint Ierome did
somewhat but destroyed no good thing for it was by him ordained that there should be sung in the Christian assemblies this hymne Paul Diac. lib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou sonne of God thou diuine worde who being immortall didst vouchsafe for our saluation to take vpon thee humaine flesh of the holy virgine the mother of God and alwaies a virgine dead risen againe c. saue vs. This may seeme to haue beene by the authoritie of the generall Synode of Constantinople for the repressing of the Samosatenians Arrians Monothelites c. And this was to honour the holy virgine according to the intent and purpose of the Councell of Ephesus being without all preiudicing of the honour due vnto God and denied to all manner of creatures At this time also the Letanies or supplications were hatched and that first of all in the Easterne Churches and then afterward in the westerne not without some imitatation of the Pagans their Ambaruales or Gangweeke and the occasion therof did first rise from Constantinople by reason of a plague then from Lyons by reason of an earthquake from whence they tooke their flight all ouer the East and West The forme and manner thereof was this They contriued and drewe into certaine articles the publike necessities and calamities that did presse them or threaten them vnto euerie one whereof as it was vttered and spoken by the Priest or Bishop which went before the people answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord haue mercy vpon vs Lord heare vs. Praying vnto Saintes or yet vnto the virgine Marie was not admitted till a long time after saue onely where as Anastasius the Emperour an Eutychian fauourite of Petrus Gnapheus his opinions and an innouator in this behalfe did vndertake to set them a foote and giue them force to stand But let vs come to the church of Rome where we shal find a great deale more matter Alterations chaunges in the Romish Church Alcuinus Berno Rabanus Walafridus c. Symmachus the Bb. of Rome about the yeare 506. ordained that euery Lords day as also vpon euery festiual day there shold be sung Gloria in excelsis but this is attributed to Telesphorus by others Other some distinguish betwixt both say that this man did not ordaine it at all but onely vpon the day of Christ his natiuitie So farre is it off that the Grecians should haue it any sooner for this is the same which they doe call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He added in the Councell of Rome held vnder him That no Priest in the Church of Rome shal say any Masse without his priuitie Now let men iudge hereof if this bee not to come backe to that which we reade and speake of in other places That there was not any moe then one Christian assemblie in euerie parish in which the faithfull did pray vnto God heard the Gospell and communicated together in the Sacramentes Agapetus the first did institute the processions Petr. de Natalibus at the first before the Masse at Easter because saith Durandus that the Angels said to the women Tell the disciples that he will be before them in Galile And of these processions did spring those which were afterward said vppon the Lordes daies This was about the yeare 535. Vigilius ordained about the yeare 536 That those which were to celebrate the Masse should looke into the East Petr. de Natal and euer since the most part of the altars were set and turned to serue for the purpose Also That the festiuall daies should haue their particular readinges and lessons and yet notwithstanding he would haue the giftes oblata munera Vigil ep 3. to bee consecrated vnto God euery day after one and the same order of prayers Wherein wee see that the Canon was not then growne to a rule and set thing as wee see it was afterward and in an other place that the praiers whereof he is vnderstood to haue spoken are referred ad oblata munera to the giftes which were offered by the people and not to the sacrifice of Christ the Sonne of God that pretended oblation made by the Priest vnto his father The feast also of Candlemas is attributed to him and there is a reason giuen vs for the same The Pagans Rhenan in Tertul. de corona milit saith Rhenanus in the entraunce of Februarie did celebrate the feast of Proserpina with burning tapers Now that their wilfull obstinacie might not bee incensed or prouoked to discontentment it was ordained that the same day there should be the like burning of them vnto the virgine Marie Iacob de Vorag serm 82. de Sanctis and Iacobus de Voragine speaketh of the same thing after the same manner Pelagius the second about the yeare 580. ordained that mention should bee made of the deade in euery Masse after the eleuation of the host whether he meant it of all the offrings which after the manner of the old Testament were wont to be eleuated or lifted vp for a presenting of them vnto God or of that parte which was put apart for the Sacrament for so speaketh Hermanus Gigas Hermanus Gigas vsing the tearmes currant in his time to expresse what was then practised in this point not being as then growne to that head and height of corruptnesse Whereby appeareth the truth of that which wee said a little before namely that that which was done for the dead was a custome fetcht and deriued from the Paganes and not grounded vppon any Christian law a sufferaunce and not an ordinance of the Church And thus behold wee are come to Gregorie the first who of all these ingredientes thus dispenced and many moe maketh one Masse which hee calleth the Romish order or Gregorie his Masse And this is the point whereuppon wee are nowe to insist Gregory then as Historiographers do tell vs being come to the Archbishopricke The notable change and alteration vnder Gregorie his time purposed to reforme the whole order of the church in al the parts therof so far forth as that after that Platina had specified the masses songs letanies stations processions feastes Plat. in Grego magno c. What shall I say more saith he seeing all the whole order and institution of the ecclesiasticall office especially of the old and auncient one is inuented and approued by him which would to God we had kept and not receiued this barbarousnes which so much distasteth all the learned men that are liuing at this day c. But of a certaintie vnder the shadow of redressing the order and discipline which had sustained great iniuries by the barbarous inuaders and spoilers he did not a little damnifie the truth and sinceritie of doctrine wherein yet those which came after and succeeded him as saith Platina did worse The Introit For the lithurgie It had no Introit in the beginning and after that Celestine had made one Gregorie would haue it doubled
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
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
them for the cuppe of Martirdome if wee haue not first receiued them into the Church to drinke the cup of the Lord by the right of communicating And in an other place making mention of the historie of a Deacon which gaue the Sacrament of the wine vnto a young maid possessed of a Deuill Serm. 5. de lapsis As saith he after the solemne consecration accomplished the Deacon began to giue the cup to those that were present and that the rest hauing receiued the same it came to the young maid her turne to take it she began to turne her face away by the instinct and motion of his diuine Maiestie c. Loe here the distributing thereof vnto the laitie both men and women and not vpon speciall priuiledge but by common right for he calleth it Vis communicationis Besides that all the rest of the dispute which hee maintaineth against them that tooke nothing but water Contra Aquarios may bee brought into this purpose in as much as his scope and drift is to bring them continually to vse both kindes Gabr. Biel. lect 84. litera R. commanded in the holy Supper Whereupon Gabriel Biel saith He spake saith he according to the manner of the Church which he gouerned in which it may bee that in his time the communion was administred vnder both kindes And in like sort Ecchius De sumptione Eucharistia hom 33. Both these notwithstanding great schoolemen in our time Tertullian saith Lib. 5. aduersus Marcionem Tertul. ad vxorem lib. 2. By the Sacrament of bread and of the cup we haue proued in the Gospell the veritie of the bodie of the blood of our Lord against the fantasticall dreames of Marcion And in an other place speaking of the woman which was maried to an infidell At whose hand shall she desire vz. the sacrament of bread With whome shall she participate of the cup that is the sacrament of wine Origen neuer otherwise The faithfull saith he doe eate in the bread the bodie of Christ they drinke in the wine his blood For so said our Lord vnto his disciples Take and eate take and drinke c and he would not that either the one or the other should be reserued for the next day c. Iustinus Martyr is yet more plaine After the Pastor hath giuen thankes Iust Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the blessing of all the people the Deacons gaue vnto euerie one of those that were present a piece of bread of the cup delaied with water by which is administred the Eucharist or Sacrament of Thankesgiuing likewise they left off the carrying of it vnto those which were absent And this is it which we call the Eucharist c. And this place is so much more forcible because therin is described the whole forme of the holy supper in the Primitiue church And as for S. Denis I can produce him as a witnesse in this point in his Lithurgie where he speaketh orderly of the communicating and distributing of both kinds but I let it alone for a fitter place in as much as I haue sufficiently shewed that this restraint of the cup could not be either in the first or second age In the same manner the lithurgies attributed vnto S. Iames and S. Clement besides that in this latter by name speaking of them which communicate in the bodie and blood by the distribution of the Bb. and Deacon he vseth these wordes After that let the Bishop take the Eucharist then let the Elders Deacons Subdeacons Readers Chanters and Ascets and of women the Deaconnesses maides and widowes in the end the children all the people euerie one in his order and place with reuerence and without any tumult c. The Article of the Councell of Nice which is found in the librarie of Vatican Anno 300 saith thus At this diuine table let vs not abase or bow our selues before the bread cup which are there set before vs but lifting vp our minds let vs by faith thinke and consider how that the lambe of God taking away the sinnes of the world lyeth in this table offered by the priests without being sacrificed and how that we receiuing in truth his precious bodie do belieue these things to be the signes of our resurrection This is the cause why we take not much but a little to the end that we may know that we take them not to fill vs but to sanctifie vs. Now wee cannot doubt of whom he speaketh for there the question is of all the faithfull S. Hillarie The bodie and bloud of our Lord taken and drunke doe cause vs to be in Christ Accepta hausta Hillar l. 8. de Trinit Hillar de consecrat D. 2. C. Si non and Christ in vs. These two tearmes are vsed respectiuely and haue relation to the two kinds And in another place If that a mans sinnes be not so great as that they let and hinder him from the Communion then let him not in any case seperate and keep away himselfe from the phisicke of the bodie and blood of our Lord. And as there were at this time that is to say about the yeare 340. some which would not altogether cut off the vse of the cup but giue bread dipped in wine which they called Intinctam vnder the colour Euseb l. 6. c. 44. Cyprian serm 4. de lapsis Prosper de promis c. 6.26 q. 6. C. Is in Decret Iulius Papa de Consecratione dist 2. Canon Cum omne paragr illud Anno 400. Ambr. l. 2. Offic c. 41. Ambr. l. 4. c. 6. de Sacram. l. 5. c. 3. l. 5 c 1 2.3 that in extraordinarie cases it had beene practised in the behalfe of children and those which were sicke as may be seene in the hystorie of Serapio in S. Cyprian de lapsis and in Prosper de Promis c. So Iulius the Bb. of Rome maintained the contrarie and that very roughly namely that it was against the institution of Christ against the doctrine of the Apostles Euangelists against the custom of the Church And that for to decide the controuersie there was no other course to be taken but to repaire to the head fountain of truth frō whence the mysteries of the Sacraments do proceed Where saith he hath our Lord-ordained the bread by it selfe the cup by it selfe c. And what would he say then if he should see his successors cutting the cup off altogether condemning of heresie those which demand it Or what can they aunswere vnto vs when we are able to proue against them both by authoritie as also by the very same reasons that their predecessors vsed In S. Ambrose Laurence the Deacon saith that the Bb. Sixtus had committed to him the dispensing and administring of the blood of our Lord and so in deed this was the ordinarie Office of the Deacons and he called it Consummationem Sacramentorum the accomplishing of
bee measured backe againe vnto him in the same measure which he measured out and gaue or whether in the recompence he shal be made equall to him who not in giuing of water but in shedding of his blood shal haue drunke the cup which God the father hath powred out vnto him Assuredly here is not any cup of colde water but a cup full of strong wine to make drunken a cup of pure and neat wine c. For my Lord Iesus no other hath the pure wine in his possession c. In another place Iesus Christ the night before his passion prescribed vnto his disciples the forme of this Sacrament gaue it power commanded them to doe it The prescription giuen for the forme consisteth in bread and wine Marke the order As they were yet at supper he rise from the table washed the feet of his disciples and returning to the table instituted the sacrifice of his bodie and of his bloode giuing the bread by it selfe the wine by it selfe saying of the bread Take eate this is my bodie of the wine thus drink ye all of this This is my blood c. And the same may be gathered out of diuers other places And in deed Vincent reckoneth vp one Tundatus Vincent l. 27. c. 88. a wicked man who seeing himself smitteÌ„ froÌ„ heaueÌ„ with a mortal blow required the coÌ„munion wheÌ„ he had taken the body of the Lord drunk the wine he cried O God thy mercy is greater then mine iniquitie how great soeuer it be And William Duke of Normandie hauing to giue the Danes battell in England we reade that he caused all his armie to receiue the sacrament and by name vnder both kindes But it is more then time to see by what manner of proceeding and vnder what colour the blood of Christ was cut off and taken away from the people and this will afforde vs matter inough for an other Chapter CHAP. XI How the cutting off of the cup of the Lord from the faithfull proceeded and grew and vnder what pretext and colour NOw in deed the case standeth thus that the Deuill the enemie of the blood of Christ who neuer shrinketh backe or giueth ouer did from time to time and at an inch prosecute the point of cutting off of the cup from the faithfull and which is worse vnder the shadow of deuotion For we haue seene that about the yeare 350. vnder the shadow of children and sicke folke it was laboured to bring in bread dipt in the wine which Iulius Bishop of Rome did hinder expresly opposing thereto the institution of the Lord. And againe we reade that about the yeare 950. the Monkes of the order of Clugni vnder the colour of fearing to shed the cup did institute in their conuents to deliuer bread wet in wine IntinctaÌ„ vnto their nouices though freely acknowledging that it was against the vse and order of other Churches Because say they that there are of our nouices so raw and grosse-headed as that if they did receiue the blood by it selfe they would fall into an inconuenience and this inconuenience is that which they call Periculum effusionis the daunger of shedding bred and brought vp as we shall see with transubstantiation and hath spred it selfe abroad into as many countries as the other From that time forward in a Councell held at Tours for the same consideration it was permitted to giue Intinctam breade dipt in wine vnto the sicke and that not onely in Monasteries but in Parishes and the reason thereof is added Yuo de diuinis Offic. Hildeb se Epise vocat epist 64. To the end saith he that the Priest may truely say The bodie and blood of our Lord doth profite thee vnto the remission of thy sinnes c so needfull did they alwaies iudge both the kindes to be In the end of the time of Yuo Bishop of Chartres it came to be giuen in some places vnto the whole sound But Hildebert Bb. of Mantz kept a great stirre about it findeth fault with the custome and insisteth vpon the institution of Christ vrging the same That either kind ought to be giuen by it selfe and that otherwise it is but to giue Iudas his sop and not the bodie of Christ And in deed it is cleare About the yere 1280. Hugo de Sacr. Altar that at this time the greatest and most autentike writers did speake no otherwise Hugo de Sancta Victoria saith Men receiue both the one kind and the other to signifie that this sacrament hath a double effect for it is the redemption of the bodie and of the soule which will not be sufficiently expressed and signified if it should not be receiued vnder any moe then one kind And in another place The receiuing vnder both kindes signifieth his redemption vnto him that so receiueth them and that both of bodie soule c. Now theÌ„ of which of the two wil they frustrate depriue vs Peter Lombard saith the Maister of the sentences maketh this question Lombard dist 11. l. 4. Wherefore do men receiue Iesus Christ vnder both kindes seeing bee is whole and intire in one Who answereth him with Saint Ambrose his answere vz. Because this Sacrament profiteth both bodie and soule and because that our Lorde would shew thereby that hee had taken vppon him the whole nature of man that so hee might redeeme whole man So that now alreadie there was some dreaming of a concomitancie that is an vnseperable fellowship and vnion of the flesh and blood of Christ a thing deriued and springing from transubstantiation as in deed followed to be maintained more fully afterward and yet notwithstanding this consequence did not inforce that which followed afterwarde namely That of necessitie against the expresse wordes of the institution the cuppe must be cut off from the Laitie On the contrarie Lombard l. 4. dist 11. The Eucharist dipt in wine sayeth hee must not bee giuen to people in steade of the Communion for wee reade not that the Lord hath giuen it so vnto anie of his Disciples but onelie vnto Iudas c. Gratianus the compiler and Author of the decree intreating at the same time of this matter in his Treatise Of the consecration repeateth it more then twentie times that Iesus Christ his ordinance vnto his Disciples was vnder both kindes and neuer speaketh otherwise so farre off is it that there should bee the printes and markes of the forbidding of the cuppe in his decree gathered out of all the Fathers De conse dist 2. Canon tunâ—â—is Petrus ex August de vtilitate credendi Psal 33. 35. Vide de consec dist 2. C. Comperimus C. quia passus C. Si non sunt C In Caena C. Timorem C. Quum frangit C. Quid sit Sanguis C. Sacerdotes 1. q. 1. Hymnus iste extat in Officio fest Sacram. quod S. Tho. attribuitur ea de causa co referendus est And indeede the places
that so far as that Arnobius telleth them that they can haue no religion wheras there are Images he saith Simulachra not Idola How far was this man from being of their minds who can finde no religion if they see no Images But Lactantius his Disciple Schoolemaister to Constantine the Great doth lay open this matter at large in these generall rules That Images Imagines inquam were not taken vp for any other cause then for such as were absent that the Image of God is alwayes superfluous because he is present euery where That man is the truest Image that can be made of him as represēting him in the actions of the soule That it is a meer foolerie to paint such things as one hath and after to fal down and worship them seeing that the Images to the cōtrary if they had vnderstāding haue iust cause to fal down and worship man who hath made them It is likewise a great blockishnes for them which haue sence to worshippe senceles thinges and for those which haue reason the vnreasonable as it is for them which are heauenly borne to worship the earthlie That Images are nothing else but the shapes and similitudes of dead men or the works of mortall men In the end concluding after the maner of his Maister in these words Nō dubium est quin religio nulla sit vbi simulachrū est It is most certain that there is no maner of religion whereas Images are But with what face could he say this if in his time that is in the time of Constantine the very time wherein was held the famous Councell of Nice the Christians had Images seeing that all the reasons which he alledgeth against the Pagans are aswell to be applied to the Christians in asmuch as they may equally and as indifferentlie be spoken against their Images And indeed the Councell of Elibert held at that time Concil Elibert c. 36. deliuereth vnto vs this writ in expresse tearmes Placuit picturas in ecclesia esse non deberi ne quod colitur aut adoratur in parietibus depingatur It hath seemde good vnto vs that is it is decreede that there should be no pictures in the Church for feare that what men do honour and worshippe should be painted vpon the walles Yuo in decret l. 2. Therefore not the three persons of the Trinitie for wee worship them but so do we not the Angels neither the Saintes in the same sence with our aduersaries who worship and adore them Neither is that to bee taken for an aunswere which some men alledge namely that this was in the time of persecution for the reason serueth indifferently for all times As that that which is worshipped shold not be painted c. But on the contrarie it may seem that this Decree was made for feare that the rest which then the church inioyed should minister occasiō to the Christians to follow the lewd maners of the Pagans it hauing bin freely confessed before by the Pagans that the Christians did not vse thē at all as may bee gathered as well by the reproches wherewith they were ordinarily giuen to reproach them Lampridius in Adriano as also by the testimony of the Historiographer Lampridius as That the Emperour Adrian willing to receiue Iesus Christ into the number of the Gods caused to be prepared for him many Temples without Jmages which were well remembred vnto the time of Constantine and called the Temples of Adrian c. Athanas cont Gentes Athanasius sayth The inuention of Images is not good it sprung from that euill one and that which hath an euill beginning cannot bee iudged good but altogether and wholy naught for how I pray you can God bee knowne by Images If it bee by the matter then what needeth any forme And doth not his glorie appeare in all thinges If by the forme what neede is there then of colours painting and might hee not be better known in reasonable creatures And otherwise what a pittifull and lamentable thing is it that the seeing should worship the blind the hearing pray vnto those which cannot heare for where is there any creature that can saue an other c Reasons altogether alledged against the Pagans but so as that they haue the same force against the Christians and as for that little treatise of the Image of Christ slipt in amongst the workes of this great and worthy man let it bee farre from any man to obiect it against vs there is indeed recorded therein that Nicodemus did make one and that it fell into the hands of Gamaleel Zacheus and others after that into the handes of the Bbs. of Ierusalem and that after the destruction thereof it was carried into Barutus a Citty of Syria where being pierced and thrust through by a Iew there issued out of it blood that by it likewise were miracles done c. For besides that this fable may seeme to come out of the Legends budget and for that also it is not confirmed by any Author Nannius in praef in Athanas Nannius a Doctor of Louaine who hath reduced the workes of Athanasius into tomes doth not let to put it in the number of the bookes imagined falsly to bee his and Bellarmine himselfe for shame cannot deny it whereunto you may also adde the testimonie of Sigibert who sayeth that that accident in the City of Barut happened in the yeare 765. Sigibert in Chronic. Legend 30. and the historie of Lombardie in the yeare 750. that is neare 400. yeares after the death of Athanasius as indeed this Treatise is neuer found to be alledged before the second Councell of Nice about the yeare 800. and thus you see how vpon this and other such vntruthes this doctrine of lyes is founded and built And indeed we read these words in Athanasius He that worshippeth the Image of the king worshippeth in it the king himself And this our aduersaries vse to serue their turn withall against vs but they do willingly let passe to speake what image it is that hee meaneth Serm. 4. cont Arrian for indeed he meaneth not that made by Nicodemus seeing it would haue serued his purpose for the maintaining of the worshipping of the Sonne of God against the Arrians but the substantiall Image of the Father Iesus Christ our Lord whome hee concludeth to bee worthy to bee worshipped in himselfe August Epist 119. and the Father in him as S. Augustine sayeth by the same reason That whereas it is forbidden in the law of God to honour his similitude or likenes it was not as though there were not an Image of God but because hee had but one which ought to be worshipped euen that which is himselfe namely the Sonne of God and that not for him and his sake but with him not Christ himselfe considered as a man how glorious soeuer he be seeing that the holy Fathers do call the Arrians Idolaters because they honoured Christ as
but as monuments and remembrances in the nature of histories by the keeping out of Images so consequently and in the next course wee shall see how by little and little it was brought in by the carelesse negligence of their successors and vnder their receiuing and admitting of the same which Sathan deuised to be by a gentle kind of secrete creeping from priuate houses to publike houses from a prophane historicall vse to the abuse of worship adoration and that altogether vpon meere deuotion Chrysost invita S. Meletri Niceph. l. 12. c. 14. We reade of Meletius of Antiochia who died in the second Oecumenicall Councell that he left behind him such a desire in the people to haue him as that euerie man was willing to haue his picture vpon his walles vessell ringes c. This came partly of too much curiositie partly of the seeking of humaine comfort In as much also as there were celebrated and solemnely kept the yearely memorials of the most famous Martyrs as namely the Panegyricks in their praise and commendation the day of their martyrdome thereby to kindle the zeale of the Christians that they might bee the more constant in holding out after their example It was to be seene that in certaine temples histories containing such matter were painted the better to reuiue and keepe aliue what memorie might let slip and fall away As that of Martyr Barlaam in S. Basill Basilius in orat de Barlaam saying Better painted vpon the wall then described in his oration and speech and that of Theodorus in Gregorius Nissenus saying Where the Mason hath polished the stone as if it had beene siluer and where the painter hath not spared any thing of his arte c. And lastly the histories of the old and new testament vpon the walles of the temple of Nola which Pontius Paulinus about the yeare 430. caused to be painted for to keepe occupied with the consideration of those tablets those that came to the feast which was made in the honour of S. Felix the Martyr who otherwise as saith Trithemius suffered themselues to be carried away and wholly giuen to their wine and good cheare But how farre off is all this from worshipping and adoring of them There is one onely place alleadged against vs vnder the name of Saint Basill wherewith they go about to dazell the eyes of the world I honour saith hee the images of the Apostles and I honour them publiquely for they haue left vs the same by tradition and therefore it is not to be gainsaid or forbidden and thereupon also we erect and set vp in all our Churches their memorialles and histories But vpon their owne consciences let them speake if euer they haue found any such word in all S. Basill his workes and in deed what likelihood is there thereof that he should at the same time call that an Apostolicall tradition which Epiphanius holdeth to be a Diuelish inuention And further how can this word Adoration stand and agree with his time which was heard but little spoken of for many ages after yea in the most idolatrous and which is as yet to this daye dissembled and caried onely vnder hand Concil Nic. 2. And in deede this is onely the allegation of Pope Adrian the first writing to the Empresse Irene from the second Councell of Nice 400. yeares after S. Basill his time and when as the power and heat of Images did most furiously rage Now Images were scarse any sooner receiued into the Churches Temples The beginning of the worshipping of images then that the people which had lately left and cast off their paganisme thinking to haue found in those of the Apostles and Saints that which they had lost in their images of their owne Gods began at their pleasure to yeeld them the very same honor And this abuse was spread and propagated in diuers places diuersly according to the ignorance or capacitie negligence or diligence of the Bishops but still so as that it gayned in all mens sight great and large countries at that time when barbarousnesse had ouerrunned the whole Romaine Empire by the inuasion of such infinite multitudes of fierce and barbarouse nations and that in such sort as that being once admitted and receiued there was not any meanes left to cast them out againe the most part of the Bishops thinking they had done sufficient seruice in letting the worshipping of them But how much more prouident were they that had vtterly cast them out And how much more wisely had they dealt if they had taken heed to S. Augustine his admonition August in psal 113. That they are more mighty to deceiue soules in as much as they haue eyes then to reforme and amend them in as much as these their eies see not at all Therefore Serenus Bishop of Marseillis in the time of S. Gregorie Oppositions withstandings of the worshipping of Images about the yeare 600. was offended that his people did worship them he is moued with a holy zeale according to the example of king Ezechias and breaketh them Alphonsus of Castres reckoneth him amongst the heretickes for doing so Bellarmin notwithstanding saith that he did him iniurie therein Gregor l. 7. Epist 109. But what saith the foresaid Pope Gregorie vnto him notwithstanding that for the most part he was the father of all the superstitions wherewith the Church was corrupted It hath beene giuen vs to vnderstand that your brotherhood seeing certain adorations of images hath broken cast thē out And certainly we haue commended your zeale in that you would not suffer that any of all the thinges that are wrought by the hand of man should be worshipped Ne quid manufactum Gregor l. 9. Ep. 9. but therewithall likewise we iudge that you ought not to haue broken them which thing he speaketh of more at large in an Epistle to Serenus And addeth afterward It is one thing to adore a picture another to conceiue and apprehend by the picture that which is to be worshipped for the picture is for idiots that which is written for them which can reade Hee did not not then acknowledge them for any other thing then remembrances and stories and thereby doubtlesse in great daunger to haue beene condemned of heresie if he had beene at Trent And in the end to hold the mid way he saith It is needfull and requisite that thou shouldest call the children of the church that is those of thy diocesse and that thou let them see vnderstand by the testimony of the scripture that it is not lawfull to adore or worship any of the workes of mens hands because it is written Thou shalt worship the Lord thy God him onely shalt thou serue And that thou shouldest after this then signifie vnto them that thou wast offended with them for that they had abused themselues by adoring worshipping of such pictures as were not made but only to teach the histories
cast away a booke framed in expresse tearmes approuing that of Constantinople and confuting for false and counterfeit that of Nice the same being signed by all the Bishops And furthermore for the further gracing of the same published vnder the name of Charles the Great which is yet at this day to be read and was put forth here some fortie yeares since by my L. Iean du Tillet Bishop of Meaux This booke keepeth the meane or middle way betwixt the Synodes of Constantinople and that second of Nice that is to say That images might be had to be remembrances of thinges which the Councell of Constantinople denied but that they might not be worshipped and this the Councell of Nice affirmed Neither doth it make as the sophisters of our time vse by a false Grammer that common distinction betwixt an idoll and an image but it rather affirmeth according to sound Diuinitie We call not idols those images which are in Temples but we forbid them to bee worshipped for feare that they should be called idols that is to say that by worshipping of them they become not the thing which they are not And to the end that no man may call this booke in question Augustinus Steuchus Bishop of Agobio the keeper of the Popes librarie testifieth that it is kept in the library of Laterane Hinemar Archiepisc Rhemens c. 20 Bellarm. de eccles triump l. 2. c. 19. written in old Lumbardie letters and Hinemarus Archbishop of Rhemes doth alleadge whole pages out of the same and Bellarmine likewise doth acknowledge that in it is contained the Councell of Franckford yea and that which is more maruellous and strange that is that Adrian by letters which he writ vnto the Emperour of Constantinople and to Tharasius the Patriarch the furtherer aduauncer of images doth approue that which was done at Franckford as in deed the truth is that he had his legates there which were ashamed of that which was done at Nice But seeing that images had beene retained in Churches when Charlemaine was once dead idolatrie found an easie reentry in the West as will be seene in the time of Charles his sonne who was constrained to write a sharper booke then the first as on the contrarie Constantine the son of Irene comming to his age would not obserue keep that Councell held in the time of his mothers regencie who for that occasion wrought his death and dissolution And this contention in the Empire of Greece indured more then 200. yeres according as the Emperours were well or ill inclined working sometimes the ruine and ouerthrow of images and sometimes the establishing and confirming of the same In this contrarietie of Councels A comparing of these two councels together to which of them I pray you shal Christians haue recourse to stay and rest their consciences vpon To whom say I when as they see the East armed against the West about this cause and quarrell yea the East against the East that is the Churches and Empires of those partes at iarre amongst themselues Doubtlesse nothing can assure or certifie them but the word of God Thou shalt not make to thy selfe any grauen image c. thou shalt not worship or serue them The word which the Popes Emperors neuer could neither euer shal be able to dispatch quite destroy from out of the world neither yet out of the hearts of such as are truely faithful howbeit it may be obserued that from this time this commandement beginneth such is the shameles boldnes to be raced out of the law of God as may yet be seene in the ancient lawes of England Archaeonomia Anglicana written published shortly after the second councel of Nice whose first title containeth the ten Commandements but the second commandement is wholly wanting therein the third continued in place thereof But let vs notwithstanding briefly weigh the reasons of these Councelles the one against the other because it may be that out of their disagreement wee shall make the truth and light to appeare The Nicene doth alleadge the image which Iesus Christ sent to Abgarus that which Nicodemus painted vnder the name of a false Athanasius which we haue proued to bee onely imagined and supposed likewise the vision of Constantine as it was foretold him by Peter and Paule before that hee was baptised which all ecclesiasticall histories together with those next afore mentioned do note for Apocrypha It playeth and sporteth it selfe with the scriptures as men vse to doe with Pasquils Adrian the Pope in his Synodall Epistle Concil Nic. 2 Act. 2 God tooke of the myre and clay and made man according to his owne image and likenesse And the Prophet Dauid saith Confession and dignitie are before him Againe I haue loued the beautie of thy house O Lord I will seeke thy face c. It behooueth therefore saith it to haue images in Temples Theodorus saith As we haue heard so haue we seene wherefore we must haue images to looke vpon them And God is wonderful in his Saints therefore we must haue painted pictures And No man lighteth a candle to put it vnder a bushell therefore it must bee set vpon Altars To bee briefe the Psalmist hath said Worship his footstoole worship him in his holy mountaine O Lord all the riches of thy temple shall worship before thy face wherefore we must worship images But I would verie gladly that of all the ancient Doctors that haue written vppon the Psalmes and Prophets they would shew me but one who hath from these places or any one of them found out images They alleadge the fathers with like conscience Quest 16. citing an Epistle written by Basill to Iulian which is not to bee found and another of Gregorie the Great which is manifestly knowne to be written by Gregorie the third a certaine booke of questions vnder the name of Athanasius in the sixteenth question and it is found to haue beene written by one Leontius almost three hundred yeares after in the time of the Emperour Mauritius And how should they spare the Doctors when they haue not beene ashamed to corrupt the first Councell of the Apostles held at Antioch daring to affirme Actes 15. that they therein ordained that the image of our Sauiour Christ should bee worshipped in steade of the images of the false Gods Although it be so as that there were not according to their owne confession any images in the Christian Churches before Constantine his time thereby charging the Primitiue Church with an vnsupportable crime for hauing made so small accompt of the Apostles their ordinance yea or rather of the holy Ghostes and that in a full Councell In the end they come to the legends of the Saintes and to pretended miracles And what miracles How that there was a woman healed of the gnawings and gripes that she suffered in her bellie by looking vpon the images of Saint Cosme and Saint Damian an other of the fluxe
in looking vppon the image of Simeon and that an other found a Well by causing the image of Theodosius the Abbot to be brought her An image of the virgine Mary kept the candle of a certaine Abbot from going out a long way and an other helpeth to conueigh water from the cesterne to the house And how a woman was tempted of the Deuill by forsaking and leauing to vse the image of the virgin whereupon the Abbot Theodorus sheweth her that it were better to go to the stewes and brothell-house a thousand times then to leaue and forsake the worshipping and adoring thereof What baggage are these to oppose set against the holy law of God Giuen as saith the Apostle by the ministery of Angels and vttered by his owne mouth Thou shalt not worship images Now let vs heare on the contrarie the foundations of the Councell of Francford We must not saith it worship images seeing we must not worship any besides one onely God one onely Iesus Christ who with the father the holy Ghost raigneth eternally Because likewise there is neither commandement nor example either of the Apostles Patriarkes or prophetes or of the fathers of the primitiue Church for the same And on the contrary that if any man haue images for remembrances and monumentes that yet notwithstanding it ought not to be any president for the trimming decking vp of the Church that such ornamentes and courses are nothing els but the waies of the Gentils that the good fathers Antonius Hilarius and others who loued well the beautie of the house of God did yet verie well leaue off to haue any dealing with them And as little for the instruction of the people That God hath giuen them the holy scriptures to this end the law whereby to come to the knowledge of Christ and not by Images And not any more for imitation or example sake to bee followed That the vertues of the Saintes as faith hope and charitie are inuisible and that we must therefore seeke them in their workes and not in their painted pictures It further proueth that whatsoeuer the patrons of images alleadge of scripture it is eyther to no end or contrarie to the end for which they alleadge it that their tales of the image of Christ are Apocrypha their authorities out of the fathers meerely imaginarie and their pretended miracles no better then either doubtfull or notoriously false or els diuelish Yea and although saith it that they were true because that God appeared to Moyses in a bush shall we therefore worship all bushes or vnder the colour of Aarons rod shall we worship all rods And so for Sampson his iaw-bone all other iaw-bones Or from the shaddow of S. Peter all other shadowes c. That this assertion of the Nicene Councell is damnable I adore and worship the image with the same worship wherewith I worship the Trinitie it selfe and do curse those that say otherwise The word being so plaine and euident Thou shalt worship the Lord thy God and that exclusiuely meant say they of all other maner of worship besides that which is due vnto God alone not excluding onely that of images but of whatsoeuer other creatures be they neuer so excellent In like manner that their other reason is as weake which they would draw from the nature of relation and reference which the image hath with the thing whereof it is the image seeing that Christ said not He that receiueth Images but he that receiueth you receiueth me Nor that which you haue done to images you haue done to me but rather what you haue done to one of these little ones And therefore that whosoeuer doth say of a picture This is Christ sinneth lyeth and committeth villanous wickednesse instead that the second Nicene Councel hath by name said and affirmed that a man may speake it in godly religious maner And all these things with such grauitie learning and religiousnesse together with such reasons drawne so to the purpose from the scriptures fathers S. Ierome S. Augustine S. Gregorie c and pressed with such good consequence and so necessarily as that all the Dagons of the Philistines bee they neuer so firmely vnderpropped shal not be able possiblie to stand before them And yet furthermore this booke is approued by Hincmarus Archbishop of Rheimes who alleadgeth a whole Chapter out of the same against Hincmarus Bishop of Laon who liued in the time of Charles the great and as for Ecchius himselfe hee doeth not once call it in question Let vs go forward with the effectes and successe insuing vppon these two Councels The effect of these Councels It appeareth that that of Franckford did stay the course of idolatrie for a time in the Churches of France and Germanie which is gathered hereby namely for that Haimo and Rabanus who followed shortly after do not speake a word of the worshipping of images and in that Walfridus Strabo liuing at the same time continueth all one phrase and manner of speech Walfrid Strabo c. 8. That it is not lawfull either to worship them or els to banish and cast them out And because likewise that Claudius a famous Priest brought vp in the Court of Charles the Great was no sooner made Bishop of Turin in the time of Lewes the Gentle then that hee pulled downe and defaced the images when as hee founde the people of his Diocesse giuen to worship them by reason of the Romish superstition which had gained and preuailed so farre amongst them Claud. Taurinens de adorat imaginum An Abbot called Theodomirus set himselfe against his proceedings wherevpon this Claudius writte a booke vnto him against the worshipping of Images which hee was not afraide to send to the Emperour Lewes who committed the same to Ionas of Orleance to examine But hee neuer vouchsafed to vtter his iudgement of it till after that both Lewes and Claudius were deade neither is it found that Claudius was disturbed or troubled by the French Church vppon this occasion Anno. 840. Ionas Aurelian aduers Claud. Taurinens a signe that the doctrine of images was gouerned by the Councell of Franckford Now of this booke of Claudius Bishoppe of Turin there is no parte to come by more then that which Ionas his booke wherein hee goeth about the confutation of the same doeth afford vs and that after his death It may iustlie bee doubted whether hee haue dealt faithfullie with it in alleadging and setting downe the whole but onely that his owne aunsweres do sufficiently witnes that Idolatrie as yet was verie young and tender in the Churches of France Claudius reproueth the worshipping of Images according to the Councell of Francford Ionas doth not maintaine the same for hee aunswereth onlie as Gregory aunswereth Serenus that they may bee had for instruction sake to the people and not for to bee worshipped proceeding euen to the cursing of them who do worshippe them Claudius maintaineth and proueth by Origen
S. Ierome Fulgentius Lactantius c. That they ought not to be honored either with inward affection or worshipped with outward gesture That wee ought not either to worshippe or serue any creature c. And that it is likewise an error to do it for the contemplating of them whose Images they are made to bee And it is so far off that Ionas should gainsaye this as that on the contrarie hee saith As for those that maintaine the worshipping of Images and saye that they giue not that worship vnto the similitude and thing representing but vnto them which are therein represented as do saith he they of the East Churches who are ouertaken with this most mischiuous error wee doe reproue and detest them euen as thy selfe And the Lord become both to the one and the other gracious and fauourable as that they may bee pulled from this vile and detestable superstition Claudius affirmed against the worshippers of Images The law Exod. 20. forbiddeth vs not onelie the Images of Gods but all whatsoeuer in generall that wee shoulde worshippe them And Ionas acknowledged that this was a wholesome sound and holie beliefe Againe If the workes of Gods hands be not to be worshipped said Claudius much lesse the workes of mens hands And Ionas thereto addeth Sobrie nobiscum sapis testifying that in that point he dealt like a wise prudent teacher What is then the oddes betwixt them Truely this saith Ionas namely that Claudius ought to haue condemned superstition and reproued ignorance and not to haue defaced the Images and that he ought to haue left them as they were not to the end that anie worship shold be done vnto them but that they might serue both for an ornament in the Temple and for a memoriall of thinges past vnto the ignorant As indeed saith hee France hath and suffereth them howsoeuer it be held and reputed for a great abhomination to worshippe them and so likewise the case standeth with Germany In briefe that it is a plaine and manifest fault ignorance error and superstition to fall down before the Images of Saintes but yet that the offenders are to bee reclaimed by reason not by curses in asmuch as that it can hardlie bee belieued that they abiding and continuing in the free and holy confession of the blessed Trinitie should haue anie purpose or resolution to turne aside to the worshipping of Idols But how far I pray you was the beliefe of the French and Germaine Churches at that time that is about the yeare 850. differing from the faith and beliefe of the times that now are yea and what great oddes is there betwixt the present and that which Ionas held and belieued notwithstanding that he was fullie armed and prouided for the defence of Images And indeed Nicetas teacheth vs that euen in the time of Fredericke Barberossa about the yeare 1160. Nicetas in vita Isaac Angel l. 2. the worshipping of Images was forbidden the Germaines For sayeth hee as hee tooke surprised Philippople the Armenians staying in the Cittie did not estrange themselues because of the Germaines inasmuch as the worshipping of Images was condemned and vtterlie detested both of the one and the other As also Anastasius the Library-keeper in his Epistle vnto pope Iohn the eight Anno. 1160. Anast Bibliot in praef in Syn. Nycen 2. witnesseth that the worshipping of Images was freelie receiued in his time in the Church of Rome but not in France and this was about the yeare 900. But the storie following will make vs to see the truth much more clearelie It is therefore to bee known that in the yeare 824. the Emperours Michaell and Theophilus the Father and the Sonne being troubled in the East about the contention raised for Images the same not being possiblie able to bee quieted by the second Councell of Nice doe send Embassadors of purpose vnto the Emperour Lewes and Lotharius in France setting before them on the one side the superstitions that were practised about Images since the breaking out of this pretended Councell on the other side the seueritie vsed for the beating downe and suppressing of them euerie where that so the very rootes of superstition might be plucked vp and dye desiring their best aduise and councell therupon Synod Paris Ann. 825. Lewes and Lotharus for the shaping of their answere caused a verie famous Nationall Synod to be holden at Paris which is yet forth comming entire and whole wherein the learned that were assembled made a collection of the iudgementes and opinions of all the auncient writers vppon this point and the same was sent with a goodlie Epistle from the whole Synod vnto the said Lewes and Lotharus by the hands of Halitgarius and Amalarius Bbs. Halitgarius The summe and brief wherof behold as followeth That with speciall care they haue read the letters of Pope Adrian the first who ordained that Images should be worshipped calling them Saintes and pretending that it was the way to great holines to serue and worship them which with the leaue of his pontificall authoritie bee it spoken is contrarie to the truth and cannot be auouched without the note of vndiscreetnes superstition and error and that all the places whereuppon hee groundeth himselfe whether they bee out of the Scriptures or out of the old Writers are drawne by the haire and that the same was likewise well aduertised the Emperour Charles the Great by Engelbert the Abbot sent for the same purpose vnto him who finding himselfe hardlie pressed did in the end declare and make known that he would containe and keepe himselfe within those limits and boundes which Saint Gregorie had drawne and set downe which were that Images might be had for memorials and remembrance sake but for to worshippe or honour them was open impietie That this superstition did afterward preuaile in some Countries partlie through ignorance and partlie through mischieuous custome and that in very deed they are not ignorant how that the Seat and Sea of S. Peter is tainted and defiled with this plague and pestilent error Pessimae consuctudinis vsu for so they call it but that as yet sustained and strengthned by Gods grace they had not giuen it place of entrance in France and by his further fauour and assistance aiding them they ment not to giue it anie more in anie time to come To this end they brought in all the places before by vs alleadged out of the Fathers that all along in their whole answer but it shall be more fit and conuenient to reade thē as they are there set down in the Synode then tomake any repetition of them here again If any should goe about to establish this action and course of worshipping Idols with custome Their originall is from the Pagans Egyptians Simon Magus Carpocrates c. That God is not to bee found out or knowne by his old age but by his eternitie That this is in summe to run as Ieremie sayth after the
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
spoken in the scriptures but of the fruite of the wine shewing thereby how much dearer their owne inuentions bee vnto them then the institution of our Lorde in asmuch as they haue made the wine of the holie supper according to their doctrine to bee superfluous hee hauing by his institution made it necessarie and the water on the contrarie which is of their owne inuention necessarie which the institution of our Lord hath left indifferent It is certaine that the Churches of Armenia vnto the time of the Councell of Ferrara which was vnder Eugenius the fourth did not vse any thing but onelie pure wine and yet were neuer excommunicated therefore and as yet to this day they doe not obey vnto that which they were made subscribe vnto in the Councell And the Abyssines stand so strictlie vpon the point as that they wold neuer consent that the daughter of their Prince should bee married to any that receiued the Communion without the wine And as for the Grecians Durandus Scotus and Innocentius doe saye that in their time for the most part they did the like howbeit that in the Lithurgies which we can come by Niceph. l. 8. c. 54. Concil Aurel. 4. c. 4. it is mingled and delaied and that with warme water which thing sayth Cabasilas is That it may represent the blood the more fullie so deepely is the spirite and minde of man tickled and delighted with his owne inuentions And as for the Churches of the Latines the Councel of Orleance forbiddeth to offer wine delaied with water adding the reason thereto Because it is sacriledge to offer anie other thing then what our Sauiour hath instituted Conc. Worm c. 4. Concil Tiburt c. 19. C. Sicut D. 2. de Consecr ibi gl Thom. 3. part q. 74 art 7. q. 8◠art 6. ad 4. Sentent D. 11. q 2. art 4. in 1. Cor. c. 11. Iohan. Scot. D. 11. q. 6 l. 4. Sentent Innocent◠de Offic Miss Bonauent D. 11. q. 3. Richard D. ead art 3. Vessels Hieronym ad Rusticum And this was in the time of King Childebert when as Pelagius liued that is before S. Gregorie The Councell of Wormes more then 200. yeares after ordained the contrarie after which followed the Councell of Tiuoli or Tibur a Citie of the Sabines wherein it was ordained that there should be one third part of water put to two third partes of wine And these differences may at the least suffice to shew the indifferentnesse But the Glosse of the decree saith that this is De honestate tantum onely in regard of honestie And Thomas that this is not fetcht or deriued from the Gospell but that it hath some apparant shew for it selfe as that by reason of the strength of the wine it is delaied in some countries And Hales Scotus and Bonauentura say It hath no hold or warrant in the scriptures And Richardus Non de necessitate sed de congruitate not for any necessitie but for seemelines And thereupon it followeth that the councell of Trent doth excommunicate and cut off from saluation as farre as lyeth in it for fantasies and things nothing making vnto saluation That more is that this mingling of wine and water is not any whit significatiue or respecting the misteries which are therein sought and searched for but growing onely eyther of the custome of the countrie or of some apparant seemelinesse Now the bread prouided and prepared for the holy Supper was carried either in a linnen cloth or in a small chest as we reade in S. Ierome and set vpon the holy table couered with some table napkin for to keep it cleane without any other ceremony Men and women did touch it without any superstitious scrupulousnes according as they brought their offeringes yea and after the blessing or consecrating of it It was distributed vnto the faithfull not into their mouthes as we haue seene it but into their owne hands And as for the wine it was carried as we reade in the same S. Ierome in vessels of all sorts euen of glasse notwithstanding the daunger of breaking of them yea and sometimes it was sent in that sort in signe of vnitie and agreement from one to another Vaine curious superstition came in afterward first forbidding women and then afterward men also to touch either the linnen clothes Concil Altisiodor c. 36.37 wherein the bread was wrapped or els the cups Transubstantiation was set at a higher price and rate then all the rest for in respect therof the cups must be halowed as also the patines of the same with vnctions and wordes expresly vttered because of it all the instruments and vessels of this sacrament were turned into Sacraments the Altar stone was called the sepulcher or graue and the linnens the shroude wherein the bodie of our Lord was inwrapped that from thenceforth the cuppes should be of mettal that siluer not any longer of glasse Things which antiquity more regarding the things thē their signs did neuer so much as once dreame of because that she could neuer once bethinke her self or conceiue any thing of this monstrous doctrine of transubstantiation the fountaine and welspring of so many and so foolish vanities And in deed whereas the Primitiue and ancient church had care according to the admonition of S. Paul that the faithfull the proper vessels of the body and bloud of our Lord shold receiue thē worthily we see the councels after these times to conuert and turne all this zeale all this care from the spirit to the flesh from spirituall temples to materiall ones from the vessels of God elect vnto saluation to the implements instruments onely which they vsed in the administration hereof Witnes hereto let be the Councell of Rhemes held about this time Concil Rhemens as the decrees thereof which are extant do shew Let the cups or chalices be if not of gold yet at the least of siluer and let the people be exhorted to contribute thereunto as for the tabernacle in the time of Moyses not of copper neither of brasse for feare they should prouoke men to vomit the wine being apt to make them rust but in any case neither of wood nor glasse Let the clothes wherein it is wrapped be a verie faire and cleane linnen cloth After the Masse let them be put into a booke of the Sacraments and before they be deliuered to be scoured and washed cleane with lee let them be washed in the Church by the Priest Deacon or Subdeacon because saith he that they be spotted stained with the blood of our Lord. Conc. Colon. c. 7. We reade the same and something worse in a Councell held at Collen about the yeare 1300. Let the prieste smell diligently the little pots that he may know the water from the wine by the smell therof and then let him so marke them as that he may know afterward the one frō the other not be deceiued let the cup haue a
seruice were in Latine it was vulgar if it were not vulgar then had Isidore Archbishop of Seuill said in vaine Isidor de eccle Offi. c. 10. That when there is singing in the church it behoueth euery man to sing and when there is praying that euerie man doe pray for what edge or quickning to the spirit can the singing of a Psalme or the making of a praier that is not vnderstood affoord bring And so of England the language of their Iland was peculiar to themselues and no Latine amongst them saue what the Romain Colonies did speake They will haue it that Christian religion was established there in the time of Ioseph of Aremathia howbeit Chrysostome saith that it was about his time And yet neuerthelesse S. Gregory saith that in his time the tong of the ancient inhabitants of great Britaine called at this day England Gregor in Iob. c. 27. had no better a sound then a barbarum frendere a rude and barbarous kind of grunting and how then could the Latine seruice be found there But the truth is as certaine English Iesuits do confesse that S. Augustine the Monke sent by Gregorie did there chaunge and alter both the forme and tongue wherein they had before celebrated their seruice for they could not fetch or deriue the antiquitie of their religion any further off They say it cannot at the least be denyed but that the Latine seruice was vsed in the Churches of Africke then let vs adde thereto that the Latine tongue was also common there amongst the rascall and poorer sorte of people This appeareth for the sermons of Saint Cyprian and S. Augustine Bbs. of Africke were made in the Latine tongue Now wee are of the same iudgement with our aduersaries that sermons euer were so ought to be made for the instruction of the people in the common vulgar tong because say they that properly they are to be applyed and fitted for the capacitie of the people praiers directed vnto God But in another place S. Augustine saith that being borne in the Citie of Tagusta in Africa Idem l. 1. retract c. 10. he had learned the Latine tong Inter blandimenta nutricum by means of the sporting pleasing speeches which are currant amongst cockering nurses that is in his swathing clothes or whiles he was very young tender whereby it appeareth that nurses had the knowledge of it Againe he saith To the end that euen the most simple and ignorant may see perceiue that it is of purpose because of the Donatists I haue turned a psalme into Latine that it may the better remaine with them be remembred Hence is proued that it was common to the basest and coursest kind of people And for as much as that the people there did not speake good congruitie S. Augustine applyeth himself vnto their Solaecismes Idem in psal 118. saying ossum for os and sometimes taking one case for another saying Because it is far better that the Grāmarians should reproue vs thē that the people should not vnderstand vs. In a word he saith This is a Prouerbe amongst the Carthaginers I wil tel it you in latine in asmuch as you al do not vnderstand conceiue the Punicktong Hence it followeth that the Latine tong was better knowne in Afrike then the Punicke it selfe But will you further see that whereas the knowledge of this tongue was wanting in this country there they did not tie themselues to haue their seruice in it Throughout all Sclauonia they had their seruice in the Dalmatian tong Ecchius de Missa Latina S. Ierome likewise did translate it into their tong and our aduersaries are of iudgement that it is still so obserued there vnto this day In this part of Italie likewise called great Greece ouer against Sicilia it is said in Greeke because the Greeke tong was there vulgar and common In Germany to the cōming in of the pretended reformation of Boniface that is to say vntil after the yeare 800. Walasr c. 7. it was obserued after the like maner order in so much as that Walafridus the Abbot saith that euen in his time the Northern countries had their seruice in the Germaine tong Aeneas Sylu. histor Bohem. c. 13. And Aeneas Syluius after the time of Pope Pius the 2. reporteth after many others that as Cyril Methodius were conuerted to the Christian faith certain people speaking the Sclauonian tongue were come to intreate the Pope about the yeare 800. that it might be permitted them to haue their seruice in their vulgar tong whereupon the Consistorie being gathered together and standing doubtfull what to do therein there was heard a voice as it were from heauen in these words Omnis spiritus landet Dominum omnis lingua confiteatur ei let euery spirit praise the Lord let euery tongue confesse acknowledge him And in deed whatsoeuer our aduersaries do alleadge against this as done is more then 600. yeares after the death of our Lord that is to say all that which they alleadge after the time that the Popes for to establish their authority did vndertake as we haue said in another place to impose and thrust the set forme of the Romish seruice vpon all nations abolishing others as theirs came in place that in their Romaine language for so of this exploit some attribute the first attempt onset to Pope Vitalian about the yeare 700. Now this old custome of the Church is to be compared ioyned with those goodly Maxims generall rules of the ancient Doctors S. Augustine saith August in psal 18. Basil in ps 28. Let vs be well aduised looke that we take hold with a cleare inlightned heare of that which we sing with one consent of voice And Basil conformablie Let the tong sing but let the hart vnderstanding at the same time sound and reach the sence meaning of that which is sung Cassiodor in psal 46. And Cassiodorus Let vs look that the vnderstanding of the thing be ioyned with the singing of it for nothing can be done wisely without the vnderstanding of it Which things cannot concurre go together after the rules and practise of popish doctrines And Iustinian the Emperor for to remedie such abuses tooke the matter in hand about the time that the Pope laboured with might maine to bring them in in these words saying We will and command that the Bbs. and Pastors do celebrate the oblation and praiers in baptisme with a loude voice Iustin Nouel de diuers eccl c. 123. such as may be vnderstood of the people to the end they may be stirred vp to greater deuotion to praise God c. alleadging for the confirmatiō of his constitution the places of S. Paul 1. Cor. 14. menacing roughly thundring out against thē the iudgements of God if they shold do to the contrary And wheras they answer that this constitution was not
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
condemned the Epistle of S. Vlrich vnto Pope Nicholas the first concerning the marriage of Priestes as also the chapter in Paphnutius intreating of the same matter But the effect fell out to bee that vntill the time of Pope Gregorie the seauenth that is 200. yeares after the forced single life was not admitted and allowed in Germanie insomuch as that the Canons of the Bishopricke of Auspurge were married yea and the Monkes themselues of the famous Abbye of Fulda about the yeare 950. Bruschius in the time of the Abbot Hadamarius whereupon it holdeth and continueth as yet in many Nunries in Germany and in the Low-countries that the inferiour Nuns do take vnto them husbands when they find an honest man but not the Abbesse or chiefe of the Sisters The former reasons being found too weake to giue heade and entrance vnto the forced single life New reasons for the establishing of the forced single life Pet. Damian in Ep ad Petr. Lateranensem Anselm in Ep. ad Heb. 7. After the yeare 1000. the doctrine of Transubstantiation as one deceipt doth further and helpe forward an other as it grew strong and of authoritie did furnish them with new store Euen as say they our Lord would be conceiued in the wombe of a virgin so would hee bee receiued at the Altar with impolluted and virgins hands And from hence Petrus Damianus and Anselmus doe conclude that Bishoppes Priestes Deacons cannot in any wise bee married and that this sacrament cannot bee administred by married persons And what shall then become and what can our aduersaries annswere in this point of so many holy Bishoppes and Priestes that were married who haue administred the same in that estate and to all those faithfull people which haue receiued the same sacrament at their handes shall the sacrament haue beene vnto them in all nations and for so manie ages an abhomination and notorious sacriledge As therefore their reasons seemed to grow stronger so likewise they added more force vnto their Canons and fiercenes to the execution of the same Leo the ninth a Germaine by nation helde a Synode at Mentz the Emperour being there present to ratifie the execution of his Decree Nicetas de coniugio Sacerdotum with 40. other Bbs. but therein he mended his matter nothing at all for at that time one Nicetas surnamed Pectoratus a Grecian Abbot but resident and ruling in the West Church made heade against him saying That that was not the doctrine of the Apostles neither yet anie of their Traditions and that if it had been any of the Apostles their Traditions that then it had behoued Pope Agatho to haue alleadged it in the sixt generall Councell where this Edict was so solemnly discoursed and debated and sentence giuen against the forced single life and notwithstanding he rested satisfied in the same as we shall see hereafter in further processe as knowing in his conscience that these were base begotten Traditions deuised and surmised Canons proceeding from the spirite of error Humber cont Nicetam spoken of before by the Apostle c. And Pope Nicholas the second who succeeded Leo caused an aunswere to bee shaped by one Cardinall Humberte Bishoppe of Sylua Candida who in this his aunswere cast in his teeth that to maintaine the marriage of Priestes is the heresie of the Nicolaitanes and he goeth about to proue it out of Epiphanius deuising a place that is not there to bee founde neither anie thing comming neare vnto it whereas wee haue shewed indeed out of the verie same Epiphanius that Nicholas beganne the error of single life superstitiously deuorcing himselfe from his wife hee did also corrupt and depraue the Can on of the Apostles That a Bb. Priest or Deacon should not forsake leaue his wife vnder the colour of religion adding thereto these wordes as concerning to make prouision for her food and apparrell and not otherwise And in the end he groweth to presume that by his sole authoritie hee may cut the throat of Nicetas his reasons the same Pope Nicholas did likewise commaund Petrus Damianus Bb. of Hostia to aunswere Nicetas whose book pincht him at the heart and that so much the more because that Auxentius Bb. of Millaine did holde with Nicetas his opinion And then it was that Petrus Damianus found out this new reason That our Lord conceiued of a virgin could not be receiued or handled but with chaste and virgins hands c. But Gregorie the seauenth called Hildebrand about the yeare 1074. the whole seruice of the Church being almost turned at that time to a onelie hearing or seeing of Masse by reason of the ignorance which had seazed vpon all Christian people in the end frameth and squareth out a Decree by which he forbiddeth al vnder paine of excommunication to heare Masse of such as were married or to paye them any Tenthes Vincent l. 26. c 146. and he caused the same to passe in a Synode at Rome By a new example saieth Vincentius and by a preiudicate vnaduisednes contrarie to the Decrees and sentences of the holy Fathers c. And this Decree seemed to carrie the execution of the same alwaies about it insomuch as that the people which could not liue without Masses tyed their priests to abstaine from marriage except they would be willing to loose their Tenthes which were due vnto them But here it was that the great conflictes and contentions began in Germanie for Hildebrand commaunded all Bishoppes that they should cause his Decree to bee obeyed in these pointes Epist Hildebr ad Constantiens Naucl. 1. 2. p. 140. Auent p 603. Cranâ—ius in Metropol That the married Clearkes shoulde forsake their wiues that the vnmarried should not take anie that none should be admitted to the Priesthoode who had not bound himselfe to leade a single life that the Masses of the married were as an infectious plague vnto them c. whereas wee haue shewed in the Epistle of S. Vlrich that this vow was free euen in his time But Otho Bishoppe of Constance and Rathold Bishoppe of Strausbourg did alledge the scriptures against him as also the auncient custome of the Germane Church against whome hee bestirreth himselfe to cause them of their Diocesse to rise vp in a mutinie as appeareth by his letters to theÌ„ of Constance And not contented therewith hee summoneth Princes and Princesses Ep. Gregor ad Constantiens Clearks and Laitie to put to their helping hand he forbiddeth them all manner of conuersation and all manner of speech with married Priestes vpon paine of the most extreame censures Auent 564. Fasciculus rerum sciendar impress Colon 1553. and vpon paine to be accounted heretikes of the sect of the Nicolaitans c. absolueth the subiectes from the rule and gouernment of their Princes the Diocesians and Parishioners from the obedience of their Bishoppes and Curates he apprehendeth and layeth hold vpon the Emperour Henrie the fourth his own person And as his
predecessors in the matter of Images had made their market by driuing their Emperours out of the East and out of Italie so this man preuailed by controuersie and pluckt the Empire from Germany or at the least did so loppe and clip it as that it retained not so much as the shadowe of his auncient Monarchie This controuersie notwithstanding being debated in diuerse Synodes at Millaine Lamb. Schasnaburgens Nauclerus at Mentz and at Erphord supported by the Archbishoppe of Mentz and furthered to the vttermost by the Pope was notwithstanding gainsayed both by all the Bbs. as also by all the Cleargie opposing and setting against the Pope his Canons the plaine and euident textes of scripture as the Chroniclers themselues of the same time do declare and had no other end saue that the Archbishoppe did well see and perceiue that the whole Cleargie of Germany was resolued rather to forsake their charges thē their wiues and which is more tooke vpon himselfe to become the executioner of so notorious a tyrannie in his own proper person letting passe all further conference with the Pope about the matter In the meane time in the yeare 1076. there was a Councell held at Wormes Auentinus where were present all the Bishoppes both of Germany and of France and therein Gregory the seauenth is condemned and deposed by the common consent of them all Adulberon the Bb. of Wirtzbourg and Herman the Bb. of Mets only excepted Amongst other causes this was noted for one Hee separateth husbands from their wiues he preferreth whores and strumpets to lawfull wiues fornications adulteries and incests to lawful marriages he stirreth vppe the common people against the ecclesiasticall persons and the ecclesiasticall persons against the common people Sabellie c. And this Decree was signed by the Bb. of Mentz who was chiefe President in the same as also by the Bishoppes of Treues of Vtrecht of Mets of Luques of Verdune Thoul Spire Halberstat Strasbourg Basile Constance Wirtz bourg Bamberg Ratisbona Brichsen Eichstat Munster Hildescheim Minde Osnabourg Naumbourg Padeburne Brandenbourg Lausanna and Vienna vppon Roan as also subscribed shortly after by the Bishops of Italie assembled in the Synode of Pauie Whereupon Pope Gregorie enraged more and more stirred vppe the Monkes against the Priestes the subiectes against the princes Auent p. 564. and the Princes against the Emperour Neuer was the sillie flocke of Christ sayeth Auentinus afflicted with so cruell a sedition as was this which sprung of the forbidding of the Priestes to marrie All diuine and humane thinges were turned topsie turuie euen to the pilling and spoiling of the Temples to the trampling and treading in the myre of the hostes that were consecrate by married Priestes If anie Bbs. would not admit them Priestes without the vow the people that had elected and chosen them did not let to cause them to exercise their charges to administer the sacramentes c. The Priestes on the other side did openlie preach and auouch that Hildebrand was that Antichrist set in Babilon in the Temple of God aduancing himselfe euen aboue God himselfe c. That hee did inuent fables falsified the histories of euerie yeares actions and accidentes depraued and misconstred the scriptures turning them by his expositions to what best pleased him c. al this to bring in a noueltie a pestilent thing yea a heresie In the end Auentinus saith Auent 573. How that many more delighting themselues to abuse manie women then to vse one lawful wife had giuen ouer themselues to the same madnes with the Pope About the yeare 1080. the Bbs. of Italie Germany France to meete with and remedy this mischiefe Nauclerus did assemble at Brixen in Bauaeria where Pope Hildebrand was deposed the second time as a Church-robber and heretike Nauclerus saith that one of the causes was The law of forced abstinence from mariage the diuorcements that in like maner he had violently made Auent l. 5. Auentine saith that the Councell vseth these wordes Suauis homo This sweet fellow denieth that Priestes lawfully married can hallow the host and yet receiueth for that busines whoremongers adulterers and incestuous persons The saide Hildebrand dyed an exile at Salernum whome the Germans called Hellebrand a fire-brand of hell for hauing kindled and set on fire all Germanie by his execrable life and particularlie by his diuelish magicke and incantations Who so is desirous to know further of this matter Cardin. Benno in vita Greg. 7. Ponta in his Chronologie Vrban 2. D. 32 may reade Cardinall Benno who liued at that time and therefore one of their owne Doctors liuing in this age hath well and deseruedlie written of him vir Pontificatu dignus c. And yet the spirite of error and deceipte doth not giue ouer For Vrbane the second about the yeare 1090. returned to the breathing out of his excommunications and freeing of subiectes from their alleageance to their Emperours and serueth himselfe with this Decree to trouble Christendome and more speciallie Germany whervpon Chroniclers giue him to name Turbanus And this speech is particularlie giuen out of him That he letted not straight to depriue the Clearkes of their offices benefices if they were maried Because that thē benefices had gotten the places roome of offices Again That he did ordaine that their wiues should become slaues vnto the prince or Lord whose subiectes they were These good Fathers exceeding one another in making impietie tyrannie euerie day more and more precious Paschall the second goeth on forward about the yeare 1105. for he armeth the Emperour which was Henry the fift against Henry the fourth his father not knowing how to accomplish a wicked and sacrilegious purpose otherwise then by a hainous murtherer hauing engaged him deeplie in the matter by reason of this enormous fact hee causeth him to ordaine in the Parliament and Synode helde at Northausen in the time of his fathers life That this Decree should be looked to and seene executed by the secular power of the Empire And alwaies vnder the counterfeite and sottish colour of the heresie of the Nicolaitans whereof themselues were rather guiltie and culpable And this was executed by Henrie the fift and the Princes of Germanie about the yeare 1120. in the time of Calixtus the second his successor and therefore some doe attribute this Decree to him in particular And for the working of some more credite and authoritie thereunto some alleadge him by the name of Calixtus the first Calixt 2. D. 27 This man enlarged and added more vnto it for it was not meete that hee should doe lesse then all his Predecessors That it was forbidden Bishoppes Priestes Deacons and Monkes to haue either concubines or lawfull wiues matching mariage the worke and institution of God with the keeping of Concubines the suggestion and deuise of the Deuill And that if anie were married they should be separated and put a sunder and this is
Christians doe offer vnto God a dailie sacrifice being ordained of God priestes of holines And Origen All such as are annointed with the holie vnction that is with the spirit of Christ are made priestes As also S. Peter sayeth to the whole Church You are a royall Priesthoode c. And S. Augustine Euerie man offereth to God for his sinnes the whole burnte offering of the passion of our Lord. S. Ierome saith Thou wilt accepte of the sacrifice either when thou thy self doest offer thy selfe to thy father for vs or when thou receiuest of vs thankesgiuing and praises But especiallie in this place I will take Priests and Leuits from amongst them to the end saith he that they may preach saluation vnto others And thus doe all the Ancients conceiue and write of this place But there must bee in Christian Churches a speciall and ordinarie kinde of Sacrifice say they of an other sort then all these for Daniell saith After the time that Iuge Sacrificium the continuall sacrifice shall bee taken away and that there shall be set vppe the abhomination of desolation 1290. dayes c. Wherefore this must bee the Masse But before all other thinges it is to bee noted here that the word Sacrifice is not there at all and therfore that which is left vnexpressed may be aswel supplied by this word Seruice as Sacrifice As indeede S. Ierome saith Ablato Detcultu the worship and seruice of God being taken away Whereby wee may plainely see that their Masse hath his foundation most vncertaine But that Daniell meaneth the abolishing of the legall Sacrifice appeareth by Daniell himselfe and that in the eleuenth Chapter The sanctuarie which is the fortresse and strong hold shall be defiled the sacrifice or continuall seruice and worshippe shall bee taken away and in steade thereof there shall bee set vppe abhomination which shall cause the desolation thereof Which place is expounded by all the olde Writers partlie of the desolation made in the Iewish Church by Antiochus and partly of the rooting out of the whole priesthoode of the Iewes accomplished in the ouer throw and vtter ruine of Ierusalem whereunto our Lord the true expounder of the law and the Prophetes hath referred this place in these wordes saying When you shall see the abhomination of the desolation which is spoken of by Daniell the Prophet set in the holie place let him that readeth take heede thereto Matth. 24. Orig. in Mat. tract 29. let them then which are in Iudea flie into the mountaines c. Origen saith Daniel doth signifie and note out vnto vs the seauentie yeares after the comming of our Lord for this weeke doth confirme and ratifie the Testament c. And in the middest thereof the sacrifice of the Altar was taken away euen in the 35. yeare and so was accomplished that which had beene written in the middest of the weeke c. Then also was the abhomination of the desolation c. when they saw Ierusalem besiedged c. Chrysostome sayeth The custome of the Iewes was to offer a sacrifice vnto God euening and morning and euerie day and they called this sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuall action now Antiochus at his comming tooke away the same And therefore they haue not as yet found the Masse here If they oppose and bring in S. Ierome against vs referring this place to bee vnderstoode of Antichrist then let them continue hold themselues to his manner of speaking From the time sayeth hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this continuall action which we haue translated Iuge Sacrificium Theodor. in Daniel Chrysost in Ep. ad Rom. hom 29. Origen ad Rom. l. 10. Turrian tract 2. c de Miss Veâ—a de Miss Thes 46. when Antichrist hauing taken possession of the world shall haue forbidden the seruice of God Dei cultum and thus Theodoret Ecclesiasticum cultum S. Chrysostome sayeth My priesthoode consisteth in fishing in preaching the Gospell this is the sacrifice that I offer Origen also in like maner This is a worke and dutie belonging to the priesthoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publish and preach the Gospell But how in the ende will they reconcile these contradictories I am sayeth Iesus Christ with you vnto the end of the world that is to say sayth Turrian in the mysterie of the Masse And yet notwithstanding Vega saieth yea Turrian himselfe in an other place vpon Daniel Gabriel that cannot lie sayeth that Antichrist shall abolish and put downe the continuall sacrifice and what other thing is that sayeth hee but the verie Masse A Monke of Ausbourg laboured to finde out the Masse in an other place of Daniel The Angels saith he offered the sonne of man to the Auncient of daies c. to offer Dan 7.13 is taken in this place to sacrifice If then the Angels doe offer him to God why should not the Priestes doe it aswell So then you cannot chuse but find the Angels themselues in the Prophesie of Daniel to haue saide Masse What a heape of fooleries wrapt vp in one And who shall be able to vndertake the sifting out of them all Here in this place the Prophet maketh mention how the Father giueth all power rule and iudgement vnto the Sonne that the Angels doe serue him that they bring him into the presence of the Father What place is there but that the Masse will bee founde in it if it bee met withall here They doe stifly pitch themselues vpon the worde Obtulerunt The Hebrewe saieth They caused to approach The Greeke in like manner Hieronim in Daniel c 7. Chrysost t. 5. hom Quod Christus Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ierome This must bee vnderstoode according to the saying of the Apostle That hee who thought it no robbery to be equall with God did make himselfe of no account c. And S. Chrysostome All people doe seruice vnto him all principalities are offered vp to him both of them drawing an argument not for the Masse which they knew not but against Arrius or and if they will hold themselues to their interlineall Glosse Obtulerunt in Cruce vpon the Crosse not in the Masse and moreouer it is from this onelie place so fitly alleadged that they defende these wordes of the Canon Iube haec perferri permanus sancti Angeli tui Commaunde these thinges to bee carried by the handes of thine holie Angell to be offered vpon thine high Altar before the face of thy Maiestie c. Malachie sayeth Malachie c. 1. Euerie where there is offered and sacrificed a pure and vndefiled offering in my name because that my name is great amongst the people This therefore must needes bee the Masse What will they say then vnto their Arrius Montanus of whom they make so great account who expoundeth the same of the Sacrifices of the Gentiles But the text indeede is thus In euerie place incense is offered vnto my name and a cleane offering c. and so
Idem l. 3. c. 4. l 4. c. 5. sometimes we consecrate our selues all wholy vnto him and his high priest or sacrificer which is to Christ dedicating I say our selues bodies and soules vnto this word where wee haue to obserue that he reckeneth vp the sacrifice of Christians as the memorie of the passion of our Lorde thankesgiuing prayers praises and offering vppe of our selues c. but of the sacrifice without blood which they pretend whether it bee in the Supper or in the Masse not one word Nowe about this time was the first generall Councell of Nyce held Can. Nicaen wherein wee haue a Canon all saue some little parte thereof drawne out of the Vatican librarie the title whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the holy table The wordes are Wee doe not rest and content our selues with the breade ministred vnto vs here belowe or yet in the cuppe but lifting vppe the vnderstanding of our mindes wee thinke by faith that the Lambe of God taking away the sinnes of the worlde lyeth in this Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificed by the Priestes without being slaine c. Where wee obserue agreeing with the doctrine going before that there is insinuated a certaine secrete opposition betwixt the holy table and the Altars of the lawe of the Lambe which taketh away the sinnes of the worlde and the Sacrifices of the lawe which were nothing but figures and shadowes of the Sacrifice which was there offered to this which is but renewed by being called to minde and of the bodily presence and visible substance of the one to the eating and receiuing of the other by faith And this appeareth more euidently by that which followeth which calleth vs cleane backe from all thinking of a sacrifice to the receiuing and communicating of a sacrament that is That we truely and verily receiuing his precious bodie and blood belieue these thinges to bee the infallible signes of our resurrection And this is the cause why wee take not much but a little that so wee may know that it is not to fill vs full vnto bodily nourishment but to further and feed the worke of our sanctification For if hee had rested in the sacrifice woulde that haue followed which he saith And that notwithstanding our being present at this sacrifice wee haue the resurrection and the life c. Athanas orat 3. cont Arrian Whereupon also Athanasius of the same time saith The oblation or sacrifice of the Lord once offered did accomplish all thinges and remaineth fast and sure throughout all times Aaron had his successors but the Lorde sine transitione successione without any succession or change from one to another holdeth the priesthood for euer Saint Basill Those which were wont to be consecrated of the seed of Aaron are excluded Basill in 1. c. Esa to the end that there might come in their roome a priest according to the order of Melchisedec and not the sacrificing priestes of the Church of Rome There is no more any question saith he of the continuall sacrifice neither yet of these so oft reiterated and renewed sacrifices c. For there is but one sacrifice that is Christ and the mortification of the Saintes which is become famous and renowned for their confessing of him There is but one besprinkling and cleansing with water and that is the washing of the new birth there is but one purgation for sinne that is his blood shedde for the saluation of the world To what end saith the Lord serueth so many sacrifices he requireth but one reiecting all whatsoeuer els that is that euerie man doe reconcile and offer himselfe to God appearing before him a liuing sacrifice by a reasonable seruing of him and offering vnto God the sacrifice of praise c. Againe Now in the end and latter age of the worlde one onely sacrifice is approued once offerred for an oblation for sinne For the Lambe of God hath taken away the sin of the world offering himselfe an oblation and sacrifice of a smell of a sweet sauour c. Idem in psal 115. And in another place I will therefore sacrifice my soule vnto thy praise O Lord as it were vpon some Altar I will offer vnto thee the sacrifice of praise which is more worth then an infinite number of others c. Gregorius Nazianzenus This great sacrifice Gregor Nazianz in Pasch orat 2. which in his first nature could not bee sacrificed is mingled with all the sacrifices of the lawe That same I say which is the purgation not of one parte of the worlde nor forsome certaine time but of the whole world and for euer And thus we are admonished not to seeke for any other But saith he we offer vnto God vpon his celestiall Altar together with Angels the Sacrifice of praise let vs passe through the first vaile and drawe neere vnto the second let vs sacrifice to God at all times And hee addeth For the chiefe and principall point of wisedome is a good and honest life purged and made cleane before God euen that God which is most pure and requireth no other sacrifice at our handes but this purenesse which the scripture commonly calleth a contrite and broken heart the sacrifice of praise a newe creature in Christ c. Eusebius Emissenus saith Euseb Emissen de caen Dom. Seeing that our Lorde was to conuey vp into the heauen beyond the reach of our pearcing sight this his humane bodie which he had taken vppon him it was needfull that vppon this day hee should consecrate for vs the Sacrament of his bodie and of his blood that so what had once beene offered vppe for the price of our redemption might bee honoured in a mysterie for euer to the end that as redemption hath his ordinarie course for the saluation of men without any wearisomnesse so also the euerlasting oblation perpetuall sacrifice of this redemption might liue and continue fresh in our memorie and that this one true and perfect sacrifice that is to say Christ might continually bee present in grace which wee must iudge of by faith and not by outward appearance by the inward affection and not by the outward sight Where wee are to note that hee saith Sacrament not Sacrifice and that hee opposeth the remembrance of the oblation to the oblation it selfe the powerfull course and continuance of redemption to redemption it selfe once wrought the presence of grace to the reall presence and the body of Christ lifted vp to heauen to the Sacrament of the same left remayning in the Supper Epiphanius Epiphanius cont Marcion haere 42. 35. Haue you offered me sacrifice saith the Lord fortie yeares in the wildernesse c. To the end that they might learne that God by the comming of his Christ hath taken away all manner of vse of sacrifices and that in respect of one sacrifice which hath perfected and accomplished all the other sacrifices that went before
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
is to come it is meete that hee should throughly weigh and consider of the same c. Cardinall Hugo likewise dooth obiect the same doubts about the same that Saint Augustine doth vpon Purgatorie and so keepeth himselfe to the taking of it for the fire of tribulation and the losse of temporall things And in deede Erasmus of our time hath declared in his Commentaries that this place affordeth not any thing that may belong either to Purgatorie or to the veniall sinnes Index Expurg as they pretend For which his plaine dealing they haue commanded the place to bee raced and blotted out In the 1. Corinthians 15. The Apostle speaking of the resurrection saith 1. Cor. 15 29. Else what shall they doe which are baptised for the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the dead rise not againe To bee baptised say they for the dead that is to afflict themselues for them that is to doe all such things as may seeme to serue for the satisfying and purging of their sinnes Wherefore they are yet in some place where they may bee relieued and succoured Therefore in Purgatorie Now this is nothing else but to make themselues continuall breakers of that Rule which saith That a man ought not to reason or gather any arguments from the places which are darke and doubtfull Now they dare not denie that there is any place in all the new Testament more obscure euen for the litterall sence then this And notwithstanding they will presuppose and set downe any Exposition thereof after their owne fantasies whereas all the Diuines that were for the space of fifteene hundred yeares were to seeke therein And hardly are there as yet any found that can satisfie themselues therein For one saith that the Apostle speaketh of them who seeing some die without Baptisme caused others that were aliue to bee baptised for them so well assured they were of the resurrection Epiphan ad ucrs haeres l. 1. tom 2. Haimo in Ep. ad Cor. c 5. August de Ciuit Dei l. 20. ca. 9. Chrysost Ambr. in 1. Cor. c. 15. Cypr. l. 4. Ep. 7 Tertull. de Resurr carn Chrysost in 1. Cor. c. 15. in 1. Cor. hom 23 Epiphanius reciteth this opinion And Saint Ambrose vnderstandeth it after the same manner and after him Haimo saith And yet such a custome as the Apostle onely alleadgeth without approuing it and that onely to shame the Corinthians with their incredulitie and vnbeliefe And the ordinarie Glose dooth note the same An other saith that this is to bee vnderstood of such as were bed-rid or sicke in their beds and could not arise or such as were baptised lying vppon their death bed or in extreame perill of their life An other of those which were dead and after baptised to shew that Baptisme was not onely a signe of the resurrection of the body but also of the soule And thus Tertullian may seeme to vnderstand it in his Booke of the Resurrection Chrysostome referreth it to the words of Baptisme saying If there be no resurrection then all that wee doe in Baptisme is but a play Namely because in it is contained the figure and resemblance both of death and of the resurrection together And Theodoret after the same manner that he which is baptised is buried with the Lord In vaine saith hee if the body be not to rise againe with him And Saint Thomas is not farre off from the taking of it in the same sence In a word there are some which referre it to the custome of celebrating of Baptismes in Church-yardes wherein the ordinarie exercises of the first Christians were wont to be kept Out of which of these old and auncient Expositions is it that they collect and gather this Purgatorie Or by which of the olde writers doe they approoue their owne these men are they whome I aske which make such accompt of the Fathers which thinke them all to bee on their side So that it will suffice vs onely to denie their interpretation Namely that to be baptised is to bee afflicted is to pray for the dead and in steade thereof we will hold and affirme that to be baptised in the text of the Gospell which they pretend is to die for the name of Christ and to suffer Martyrdome Chrisostome vpon these words Luk. 12. Mark 10. Chrysost in Math. hom 66 You may saith the Lord be baptised with the Baptisme wherewith I am baptised c. Here saith he I promise you many good things you shall purchase the Crowne of Martyrdome and by a violent death you shall depart out of this life as I myselfe c. The ordinarie Glose He speaketh here of the Baptisme of his passion And yet notwithstanding this is the place from whence they would drawe their Exposition What shamelesse and impudent dealing is this to expound to be baptised to signifie to be afflicted and that to bee afflicted should signifie to pray for the dead and that for those dead which are in Purgatorie Let them tell me if this manner of reasoning can bee vsed in any good Schoole without shame But yet after all to what end had it beene for Saint Paul to haue attempted the prouing of the resurrection of bodies by the soules tormented in Purgatorie And what would his argument haue beene in the end And why at the least did they not hold themselues either to Cardinall Hugo who saith Pro mortuis that is to say for their sinnes although verie darkly or yet for the better Caietan in 1. Cor. c. 15. to the Exposition of Cardinall Caietan For saith hee in that that they which are baptised are dipt into the water it is to bee vnderstood that they are dead vnto the world And whereas they professe to die vnto the same that so they may enter into newnesse of life they represent the resurrection of the dead The Apostle saith to the Philippians Philip. 2.10 To the end that euerie knee may bowe of those which are in heauen and in earth and vnder the earth These last are they which liue in Purgatorie for the Diuels say they doe not worship The sence is cleare That our Lord hauing humbled and abased himselfe to the taking of the forme not of man onely but euen of a seruant God hath lifted him vp on high and giuen him a name about all names these are the words going before that is to say an absolute power and Soueraigntie ouer all creatures acccording to that which he saith himselfe elsewhere All power is giuen vnto me in heauen and in earth And in the Apocalips he addeth thereto Math. 28. Apocal. 5. The creatures which are in the Sea c. Now the question is not here of an adoration but of a subiection not of the confessing or acknowledging of a Father but of a Iudge Hebr. 1. according to that which is said And hee hath made him Iudge of all things They make a great matter of the bowing of the knee
whole as that it may seeme to be nothing else then his words translated For he maketh and that by the report of Eusebius himselfe in his booke of the soule three degrees of men some that haue liued well and vertuously whom they conceiued to haue their abode in the Elisian fields as accompting them for most pure places and heauenly habitations Those whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past hope of amendment whome hee placeth in Tartaro in hell from whence they can neuer come out and those which haue committed sinnes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are curable and veniall whome hee casteth into burning flouds there to accomplish and make perfect their repentance to the ende they may bee purged therein and after their purgation receiue absolution And in deed he vseth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge and absolue Yet notwithstanding note that Eusebius who compareth the opinions of Philosophers with the doctrines of Christians doth not make any mention therein but onely of two conditions of men after death namely of the saued or of the damned A plaine and cleare testimony that the Church in his time did acknowledge no other but these two Virgill describeth it at large in the sixt booke of his Aeneidos Aliis sub gurgite vasto Infectum eluitur scelus aut exuritur igni Virgil. l. 6. Aencid Where he may seeme to haue expressed the two verbes before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Donec longa dies perfecto temporis orbe Concretam exemit labem c. Wherefore S. Augustine needed not to be abashed when he said August de ciuit Dei l. 21. c. 13. 17. That Purgatorie was one of Platoes doctrines As also That the dead may be relieued by the suffrages sacrifices of the liuing in so much as that the souls which are destitute therof are stil delaied caused in lingring manner to lie languishing in torments Homer Odyss 12. Virg. l. 6. Aenei Alcor Azo 10. as wee reade of the soule of Elpenor in Homer and of Palinurus in Virgill c. In like manner the Iesuits do not let to confesse that purgatory is sound there And we do further giue them to vnderstand that it is all whole to be had in the Turks Alcoran if that of the Paganes doe not content them The Iewes as we haue seene learned the same of the pagans vpon their falling away from their maner of worship religion and yet not so as that it preuailed with them to get a place in their Church for in the time of our Lord there appeared no markes or notes of any such thing but rather the contrary Paul Fagius in Deut. c. 14. Anton Margarita de superstitionibus Iudaic. The bookes of remembrance which they vse at this day wherin they name three times a yere those which are dead in the yeare praying to God that he would place them in his paradice with Abraham Isaac and Iacob c. are come since thē And this is made most apparant by their order for the extreame and deadly sicke was demanded if he did not perseuere to hold fast belieue the 13. Articles of their faith amongst the which the eleuenth is of the glorie to come and of eternall death the twelfth of their faith and beliefe in the Messias for want whereof they say the law is vnprofitable the thirteenth of the viuification or resurrection of the deade of Purgatorie not a worde neither yet of the Suffrages by which they should bee freed out of the same There happeneth one to die whereupon wee come to see all their ceremonies euen to the least Their neerest kinsfolkes doe rent their garmentes they eate not for that day in the house but without they eate not any flesh neyther drinke any wine except it bee vpon their Sabbath They neither wash nor annoint themselues for the space of seuen daies They lie vpon the ground and refraine the companie of their wiues They follow the bodie bare-footed They light a lampe for the space of seuen whole nightes setting it on the house floure perswaded thereto through a sottish and fantasticall conceipt that the soule commeth during the same time for to seeke the bodie c. And this is all that humane superstition had till then inuented the most part thereof being contrarie to the pure worde of the eternall God forbidding them in expresse wordes not to torment themselues for their dead And as for their praier if you obserue the tearmes thereof it will appeare to come neerer the nature of a wish then of a prayer Let his soule rest let his sleepe bee in peace let the gates of paradice bee opened vnto him by the Comforter that is to come c. And what is there in all this that is common with Purgatorie And in deed their Capitula patrum doe not make mention of any moe then two places But amongst Christians the first seedes of this doctrine are contained in the bookes declared to be Apocripha by the Primitiue Church and so by consequent the doctrine also is Apocrypha because it hath no other foundation besides them A certaine man named Hermas in his visions asketh an old woman if after the casting of certain stones there remaine any more pennance to bee done she answered that they could not come to a certaine tower but that they should be put into a lower roome where they are tormented vntill they haue accomplished the daies of their sinnes A booke of the Actes of Saint Andrew prayeth vnto God for an old Pandor and saith vnto him Iren. l. 5. We obtaine much mercie of him for the dead and why should we faile for this man which is aliue But the doctrine of the Church is to bee read in Ireneus The priestes saith he the disciples of the Apostles say that those which are translated from hence are conueighed into paradice which is prepared for iust men and such as haue the spirit whither Saint Paule was rauished and where he heard wordes that cannot bee vttered and that they abide and continue there vnto the end of the world Index expurgator p. 71. Iust Martyr in resp ad quaest Orthod q. 7. And therefore vpon good ground doth Erasmus shew that he spake as one that knew not purgatory And this obseruation the fathers of Trent haue caused to be raced And Iustin Martyr also After saith he the departure of this bodie there is presently made a seperation of the iust and vniust for they are caried into places worthy of them that is to say the soules of the iust into Paradice where they inioy the company of Angels Archangels as also the sight of our Sauiour Iesus Christ but those of the vniust and wicked into the infernall places c. They will alleadge against vs Clemens Alexandrinus and Origen Clem. Alex. l. 6 The one whereof laboureth to proue by the supposed Apocryphes of S. Peter S. Paule
for but approue O Lord and heare witnesse with Voluntariaoris mei the free offerings of my mouth Epiphan cont Aerium l. 3. t. 1 haeres 75. c. This argument was more throughly canuased and hotly dealt in about the yeare 500. in the time of Epiphanius who concealeth not or hideth the same from vs but setteth downe the verie same wordes That this is no commaundement of the father but an instruction and lesson taught by the mother that is to say by the Church Aerius found himselfe offended at these prayers for the dead which passed measure He put foorth this question Wherefore are the names of the deceased repeated and recited after their death And to what end doe praiers serue for those that are taken out of this life If it be to the end that they may not suffer for their sinnes c. Heere verily were a place to answere him that there is a Purgatorie That those that are departed hence without hauing satisfied for their sinnes are relieued by such suffrages c. But on the contrarie what dooth Epiphanius presuppose and set downe for the foundation of the matter in question Verily euen the quite contrarie That such as the liuing pray for are and liue in the presence of the Lord and that by these prayers such as are as yet trauelling this worldly pilgrimage doe witnesse their hope S. Chrysostome hath spoken of these prayers for the dead with greater aduantage then any others For that which Tertullian hath called Custome Epiphanius a Decree or Tradition of the Fathers he hath called an Apostolicall Tradition But he is confuted in one word by S. Ierome and S. Gregorie who saith that the Apostles vsed no other prayer in the celebration of seruice then the Lords prayer But yet for all that shall we thinke that hee praied for soules in Purgatorie when as hee belieued not any such thing Nay verily but rather for them which are with Christ Chrysost hom 3 ad Philip. Idem hom 4. ad Hebr. They are saith he with their king not any more beholding him as in a mirrour no longer loking vp vnto him by the eyes of faith but face to face For else what shuld be the meaning of these flaming Lamps but that we beare these glorious Champions companie home to their houses after their combat finished and accomplished As also what should bee the meaning of these Hymnes but that we glorifie God and giue him thankes for that hee hath crowned the deceased That he hath set him at libertie from all griefe and anguish and that he keepeth him now euen with himselfe These then are all of them nothing else but actions of ioy and reioycing And if thou marke what thou singest at that time it is Conuertere anima mea in requiem tuam Flie O my soule into thy rest for the Lord hath dealt graciously with thee And againe I wil not feare the euil wicked persons because that thou art with me c. Idem hom 70 ad Antioch in Math. hom 32 in Ioh. 61. In an other place The faithfull dying saith he shal take his flight vp into the habitation of the Angels so that he shal not be to be found euen at the time of his funerall And in deed the Liturgies which they obiect so much vnto vs should so much the more confirme them in this point That of Saint Basil Remember those O Lord which sleepe in hope of the resurrection Would he in their conscience call Purgatorie a sleepe And when hee prayeth for the liuing he saith For their saluation for the remission of their sinnes But for the dead For their rest and ease of their soule in a cleare and light place farre and free from weeping and wayling c. And thus Chrysostome The office of Millaine attributed to Saint Ambrose For them saith it which haue gone before vs with the ensigne of faith and which sleepe the sleepe of peace c. And that which they attribute vnto Saint Iames in the same sence For all such as haue embraced the true faith from Abell for the Patriarkes Apostles Prophets Martyrs as also for the Virgine Marie whome he calleth the mother of God most holy and pure c. And which amongst them is hee that would say that shee is in Purgatorie But after all Saint Ierome in the place before alleadged cutteth off all quite and cleane That out of this world we receiue no helpe aide or comfort either by the counsailes or prayers one of another And this is cited to the same end and purpose in the Decree And what shall wee say of the Masse vsed at this day Hierony apud Grat. c 20. in praesenti 13. q 2. which on the contrarie praieth not for the deliuerie of soules out of Purgatorie but out of Hell from the darke lake from the iawes of the Lyon and from eternall paines And that not for the time present but in respect of the iudgement to come as likewise that that which is read of the memorie of those which sleepe the sleepe of peace and which rest in Christ is not to bee read in the old Masse bookes of Rome which are written with hand but added onely after that the Masse hath beene applied to the vse of the dead So hard a thing it is and alwayes hath beene to vpholde and maintaine a lie against the truth They replie And what then was the end of praying for the dead In what sence they praied for the dead Orig. l. 3. in Iob We cannot better sound the reason of this then by the line of the Fathers themselues which did practise it Origen alleadgeth two reasons We celebrate saith hee the memorie of their rest partly to reioyce for that they are placed in Refrigerio at their ease partly for to pray vnto God that he would giue vs euen vs that are still liuing a good ende by faith c. This then is properly for the instruction of the liuing and not for the comfort of the dead Saint Denis Wherefore saith hee doth the Minister pray vnto God that he will pardon the dead Dionys c. 7. Eccles Hierar and place him in the region of the liuing For seeing that euerie man is there handled according to his life and that he hath now ended the same what can such prayers preuaile and helpe him Heere was to bee aunswered according to the doctrine receiued and taught by the Church of Rome That this was to free him out of the paines of Purgatorie But in deed what is his answere That the praiers of good and vertuous men doe neuer faile of their fruit That God rendreth to the faithfull according to their workes but in such sort notwithstanding as that he blotteth out their spots and imperfections for his mercie sake then it is not by the rigour and seueritie of Purgatorie That although the promises of God made vnto the faithfull be alreadie effected and fulfilled that yet the Minister doth
our aduersaries for we praise and honor the Lord in his saints glorifying his name for the singular graces which he hath bestowed vpon thē for the edifying of his Church acknowledging the meruailes that hee hath wrought by his power in the weaknesse of their ministerie hauing chosen them base and vile that they were for instruments of his power of his wisedome of his goodnes to carrie his name amongst the people hauing assisted them in their trauels deliuered them from infinite tribulations and in the end of their course crowned them with glorie And afterward wee praise and magnifie themselues in the gifts which it hath pleased God to distribute vnto them of his grace and fauour and specially that hee hath shewed them this fauour to vse them for the setting forth of his glory Math 25. Heb. 3. for that hauing well imployed their talentes giuen them of the Lord they are entered into his ioy for that they haue beene faithfull in the house so that they haue not loued or spared their owne liues Apocal. 12. euen vnto the death whereby they haue receiued of his liberall mercie the white garment c. And from thence wee are led along to a third honour that is to set them before vs as patternes of our life to pray to God to vouchsafe vs the fauour that wee may follow their vertuous steppes their holinesse their humilitie zeale and constancie following the exhortation of the Apostles Bee ye followers of me Rom. 15. Hebr. 12. as you haue vs for a pats terne and example And in another place Be ye not slothfull but followers of them which by faith patience haue receiued the inheritance of the promises After this fashion say I honor we the Saints praising God in them praising them in God and conforming our selues vnto thē by his grace And all this according to the precepts examples which we haue in the scriptures wherein their liues their deathes haue beene set out vnto vs to those endes whereas our aduersaries haue made them ridiculous by their deuised and faigned legendes and still doe make the name of Christ in stead of being glorified to be blasphemed by these their fooleries which they deliuer to the poore people for their principall instructions whereas for fiue hundred yeares after our Lorde they were condemned to be false Gratian. D. 15. ex Gelasio and by the Bishops of Rome themselues reiected as thinges inuented by such men as were either heretickes or infidels suborned thereunto by the malice of the Deuill himselfe to discredite the name and faith of Iesus Christ But rather wee denie with the scriptures that we ought either to flie vnto them for succour or els worship them For these seruices are due vnto God alone and to take them as intercessors betwixt God and vs is not belonging to them it is the office of our onely Mediator Iesus Christ our Lord Neither yet ought we to make any imployment of their merites or workes of supererrogation eyther to appease the wrath of God or to supply our vnworthinesse or else the passion of our Lorde for this were to annihilate and make of no effect his perfect sacrifice And this is that which wee haue to condemne in the Masse in this place wherein the Priest contrarie to that which hath beene tolde vs so oft namely that God is the onely searcher of heartes doth confesse his sinnes to the Angelles to the virgine Marie to the Saintes and Saintesses and prayeth them to bee intercessors for him vnto God wherein hee prayeth God to pardon his sinnes not by the merite of Christ nor by his blood but by the merite of all the Saintes and specially Of those whose relickes are vnder the Altar c. And wherein the sacrifice as they pretend of Christ is offered to God in the honour of the virgine Marie and of the men saintes and women saintes c. And these thinges we affirme to be directly against the word of God against the analogie of faith and against the vnitie of the auncient Church Now let vs consequently heare if our aduersaries haue any thing to say to the contrarie In Genesis 41. Iacob blessing the children of Ioseph vttereth these wordes Gen. 18.15.16 The God that fedde mee euer since I was vnto this day the Angell which hath beene my protection from all euill blesse these children And my name and the name of my fathers Abraham and Isaac bee called vppon or cryed lowde vppon by them c. Out of this place they gather that the Angels and Saintes ought to bee called vpon and praied vnto But as concerning the Angell whereof hee speaketh it appeareth that it was no created spirit for then Iacob would not haue ranked him and made him equall with God neither had hee praied vnto him or done other like thinges and vsed the verie same tearmes which are belonging to the Lord This Angell then is he of whom the Prophet Malachie speaketh Malach. 3. the Angell of the couenant the Sonne of God himselfe the Mediator of the old and new couenant in the beholding of whom the Patriarkes found grace with the Lord Eoxd 10.19.13 21 14.24 That Angell which is sometimes by Moses in Exodus called an Angell sometimes Iehouah that in like tearmes of speech alluding vnto these that is then when there is any speech of the conduct and guiding of Iacob that is to say of the people of Israel of his Church And thus haue the olde writers spoken Tertul. de Trinit c. 15. Tertullian expounding this place saith As hee hath not doubted or made any scruple in calling Christ an Angell so let no man be afraid or sticke to call him God seeing hee vnderstandeth here that in the blessing of his children hee is God and called vppon and likewise an Angell But and if that any hereticke shoulde obstinately sette himselfe against the truth that here is properly spoken of an Angell in this let him bee conuinced by the force and power of the truth c. Saint Hillarie alleadgeth it in the same sence vpon Psalme 123. Hilar. in psal 123. Chrisost in Genes c. 48. That wee ought to owe and ascribe all our graces prosperitie and deliuerances vnto the one onely God And after the same manner Chrysostome And as for that which is said of the name of Abraham being called vpon by his children it is a common and accustomed speech of the Hebrews vsed when they will speake of those men or women which are ingrafted into a familie Esay 4. as in Esay seuen women desire of one man that his name may bee called vppon by them that is to say that they may bee called by his name or held for his c. And in this place is plainly deliuered the adopting of the two sonnes of Ioseph which Iacob reputeth and holdeth to bee by place and right as capable of inheritance in the parting of the land as his
to behold and looke vpon him as if you saw him and he you And yet more plainly in the funerals of his sister Gorgia Idem in suner Gorgon after many such flourishes hee checketh and represseth himselfe If thou hast any care or regard saith he of these honours if this honour be bestowed by God vpon holie soules in recompence if they discerne vnderstand and approue these thinges vnderstand and know also our purpose and speech c. All of them being phrases of speech that are full of doubting and by consequent a praier without faith whereas in matters as certaine as the Articles of our faith the Church is accustomed to say Fidelis sermo firmissimè tene nulla tenus dubites This is a true and trustie speech a doubtles faith And who so desireth to see further how farre they were carried with the streame of their Rhetoricke let him reade the Monodie of Nazianzene vpon the life of S. Basill for there hee maketh a comparison with Adam Henoch Noe Abraham Isaac Iacob Ioseph Moses Aaron Iosue Dauid Salomon and Elias euen to the preferring of him alone both before euery one of them in particular and all of them in generall but vnto S. Iohn Baptist and the Apostles in these wordes That he was sent an Apostle to reestablish faith in the world A charge and burthen saith he so much the more difficult and waightie by how much to settle a thing againe is ordinarily more laborious painfull then to worke it new And let this one tast of the feruencie of their speech serue as an admonition with wisdome and discretion to reade the like But let vs heare what was said at the same time The opinion of the churchmen and not of the commō people Theod. in ep ad Colos 2.18 not by any particular person but by the generall voice of the Church assembled in a Synode at Laodicea vppon this matter and that not in any Rhetoricall figure but in a well scanned Canon and that set downe in plaine tearmes Theodoret expounding these wordes of the Epistle to the Colossians Through humilitie and worshipping of Angels they saith he which defended the law perswaded them to serue Angels alleadging vnto them that the law was giuen by them And this vice continued a long time in Phrygia and Pisidia In so much as that the Synode assembled at Laodicea the chiefe cittie of Phrygia did forbidde them by an expresse law Ne colerent Angelos to worship Angels And as yet there are to be seene the Chappels of S. Michael amongst their bordering neighbours Now this their counsell was couered with the cloake of humilitie for they alleadged that the God of the vniuersal world is inuisible incomprehensible and not to be approached and therefore of necessitie man is constrained to vse them to the procuring of Gods fauour And this is it which S. Paul calleth through humilitie and worshipping of Angels And he addeth practising or intruding himselfe into matters which hee hath not seene that is to say vsing his owne conceipts And in the third Chapter S. Paul commandeth that they giue thankes to God the Father by Christ and not by his Angels But the Synode of Laodicea following this law laboured to cure this old disease and therefore ordained that they should not pray vnto Angels Niceph. l. 7. c. 50. ◠neither yet cast off Christ And of these Chappels of S. Michael Nicephorus speaketh also according to his time Now what is it that they can say to so cleare a testimonie Verily the wrangling and ouerthwart spirit giuen to crosse and gainesay Tom. 1. Concil Laodic c. 35. is neuer to seeke In the Councels which are come to our hands the Canon is laid downe in these tearmes Non oportet ecclesiam Dei relinquere abire at◠Angelos nominare alias angulos congregationes facere quae interdictae noscuntur Si quis igitur c. that it to say if you reade Angelos Angels We must not forsake leaue the Church and go away and nominate and call vpon the Angels and gather vnlawfull and forbidden asemblies And therefore if any man be found worshipping according to this hidden and secret idolatrie let him be accursed because he hath cast off our Lord Iesus Christ the Sonne of GOd and giuen vp himselfe vnto idolatrie But if you reade it Angulos that is to say Corners or angles you must not withdraw your selues into corners c. And yet notwithstanding there is no man that doth but once looke vpon this Canon but he may perceiue that some haue had a delight to corrupt it But by conferring of it with Theodoret it is made cleare and plaine That is that the question is not De angulis but de Angelis not of certain angles but of Angels For how should it be to the purpose to be an idolater to be accursed for seruing God in some corner seeing also that it is said When thou art disposed to pray betake thy selfe into thy priuate closet c. Neither doth the Synode forbid to name Angels for what offence were it to name them But of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to call vpon them they haue made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to name them For why should that be accounted to cast off the Sonne of God and to giue ouer himselfe to idolatrie The Breuiarie of Fulgentius and Ferrandus saith Vt nullus ad Angelos congregationem faciat And that of Cresconius intituleth this Canon De his qui Angelos colebant that is to say Of them which doe any manner of worship vnto the Angels And this the Greeke Canon calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To doe the seruice vsed of the Church in honor of them And thus they thinke themselues to haue auoided the places which are against them Epiphanius and Chrysostome principall Bishops of the East Church do yet yeeld vs a clearer testimony how they belieued in their time concerning this article Epiphanius I say who vpon occasion of certaine women in Thracia and Scythia which offered a cake to the virgine Marie which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found cause to reproue and conuince not onely that particular abuse but all others of the like quality which were then suffered in the church vnder the shadow of deuotion and vnder the cloake of certaine famous persons And he goeth so farre what would he haue said of these times as to condemne them of heresie Let the Saintes be honoured Epiph. cont Antidicomarionitas contr haecresp aduer Hyndianes saith he and their rest glorious but we may not honour them more then is meete and conuenient but wee must honour the Lord for them And to the end we may not doubt what he meaneth by honoring Of the saintes themselues saith he we learne what honour is due vnto God and what vnto them but we may not giue them the honors after their death which liuing they themselues did giue vnto God
assist him Afterward the Deacon nameth The holy mother of God S. Michael S. Gabriel S. Raphael and S. Iohn The people answereth O Christ heare them Anno. 1000. c. In the yeare 1000 wheras it had beene accustomed to denounce their Excommunications in the Church in the power and authoritie of the Father the Sonne and the holy Ghost they began to mingle therewithal the Virgine Marie and the Saints And this is apparant by the Councell of Rhemes C. 12. By the authoritie saith he of the Almightie God Concil Rhemens c. 12. c. and by the mediation of the Virgine Mary c. We Excommunicate curse condemn c. In Germanie notwithstanding this forme was not as yet receiued as is to bee seene in that which Barnard Bishop of Halberstat pronounceth against the Emperour Otho neither yet in the other agends of the same age and time But afterward all the Saints were put into it and so it passeth for the common and ordinarie forme The absoluing likewise of penitents by the loosing key as they cal it Anno. 1100. Anselm in lib. de excellent Virg Mar. was conceiued and vttered in these tearmes to wards the yere 1000. The passion of our Lord Iesus Christ the merits of the blessed Virgine of S. Peter of S. Paul and of all the Saints and furthermore whatsoeuer good thou shalt doe or whatsoeuer ill thou shalt suffer worke and procure the remission of thy sinnes About the yeare 1100 Anselme reasoned strongly in a treatise made of purpose of the excellencie of the Virgine Mary Christ saith the Apostle is the power and wisedome of God in him are all the treasures of wisedome and knowledge but Christ is in Mary therefore all the treasures c. are in Marie And by the same argument may be concluded the verie same of all the faithfull for hee is said to dwell in the belieuers In the meane time it is from hence that hee gathereth all these goodly consequences Quòd Domina quòd Mediatrix quòd Saluatrix That shee is the Ladie of heauen and earth in the right of a mother Queene of Angels the repairer of mankind and by consequent the Mother as God is the Creator by consequent the Father And it was at this time also that Hermanus Contractus Conte of Vringhē in Germanie did make the Salue Regina which notwithstanding was not receiued into the church of Rome Anno. 1250. til about 150. years after in the time of Pope Gregory the ninth But would we see in the meane time a memorable example The Inuocating of God alone by Iesus Christ retained in the cōforting of the sicke and neere vnto death Anselm in Epist manuscript shewing that these abuses came not in all at a blow how this Inuocation of the Saints insinuated and crept into the Masse was not as yet growne to the corrupting of that consolation which men had that were in the extremitie of death and how God mercifully sparing his people after all these impieties reserued and kept vntoucht their consolation in their saluation by one onely Iesus Christ to be soundly taught and deliuered vnto them at the howre of their death It is found in the Epistles of this Anselme that there was a forme of comforting the sicke which I haue thought worthie to bee set downe here euen whole and intire such as it was Doest thou reioyce and cheare vp thy selfe saith the Priest to the sicke partie that thou diest in the faith of Christ The aunswere yea Doest thou confesse that thou hast liued so wickedly as that nothing is due to thy deserts but euerlasting punishment A. yea Art thou hartily sorie and grieued for the same A. yea Doest thou belieue that our Lord Jesus Christ died for thee A. yea Doest thou giue him thankes for the same A. yea Doest thou belieue that thou canst not bee saued but by his death A. yea Wherefore then whiles thou possessest thy soule repose thy whole saluation in this his only death put not thy trust and confidence in any other thing trust and commit thy selfe wholly to this death couer thy selfe with it onely with it onely wrap thy selfe all ouer And if the Lord God would iudge thee say vnto him Lord I set the death of Jesus Christ our Lord betwixt thee and my demerits I offer and tender vnto thee his merites in stead of that which ought to bee in me and is not If hee yet further replie vpon thee saying that he is angrie with thee say vnto him Lord I set the death of our Lord Jesus Christ betwixt me and thine anger And this being ended let the sicke partie say three times Lord I commend my spirit into thy hands Of the same veine is the difference which we obserue betweene the life Bernard in paruis Ser. 23. Idem Serm. 15. Psal 91. the extreame sicknesse of S. Barnard He saith verie excellently well sometimes He that will come let him come after me let him come by me let him come to me After me saith the Lord for I am the truth by me for I am the way vnto me for I am the life c. Againe I will deliuer him because he hath trusted in me Not saith hee in Sentinels or Nightwatches not in man not in any Angell but in me expecting good from none but me onely For preseruation and deliuerance must not onely be of me but from me And of the Virgine Marie hee saith Idem Ep. 174. She hath no need of false and counterfeit honour being as shee is in the midst and vpheaped measure of true and sound honour It is not to honour her but to take her honour from her The feast of the Conception was neuer well instituted c. But it is as true that in other places hee helpeth forward and setteth vp this abuse euen so farre as to say Thou hast O man a sure accesse to God where the Mother is before the Sonne the Sonne before the Father the Mother shewing vnto the Sonne her bosome and her brests the Sonne shewing to his Father his fide and his wounds Vpon the point of death notwithstanding seeing himselfe drawne before the iudgement seate of God and Sathan before him his accuser he remembreth not any thing but the wounds of the Sonne hee hath quite forgotten the bosome of the mother Gothfrid in vita Berr ard l. 5. I confesse saith he that I am not worthie by my merites to obtaine the kingdome of heauen but my Lord doth hold it by a double title both as his inheritance from his Father and as his purchase by the price and merite of his death and passion he will content himselfe with the one and bestow the other vpon me And so by vertue of this gift I giue it to my selfe I am not confounded As likewise he hath said verie excellently in an other place I seeke my salue in the wounds and stripes of my Lord my merites in the mercies
may remember him of his couenant c. And when shall we see an end of these blasphemies Bernardine in his Mariall goeth yet more boldly to worke Bernard in Marial as if it were to make it worse God saith he said vnto her in her birth I haue giuen thee for a light vnto the Gentils to the end that thou mightest be our saluation to the end of the earth a light for a reuelation vnto the Gentils c. The Prophet Esay or Simeon did they euer dreame of this Again All the graces that distill and drop down from the father and the Son vpon vs are deriued and conueighed by the virgin the Mediatres betwixt God and men There is no grace commeth from heauen but through her hands All maner of graces do enter into her come forth of her They are in Christ Tanquā in capite influente as in the head which doth instil them in Marie Tanquā in collo transfundente as in the channel which doth distribute them she is the Mediatresse of saluation coniunction iustification reconciliation intercession and communication c. To be briefe the heauenly father hath giuen her the halfe of his kingdome as was signified in the persons of Assuerus and Esther he hauing retained and kept iustice to himselfe to bestow and distribute but leauing his mercie with her to exercise the same In so much as we may appeale à foro iustitiae Dei frō the seat of Gods iustice to the court of the virgin Maries mercy And what shall wee say then of her Letanies of her Psalter and of her howres Of her howres wherein she is named The Queene of mercie wherein she hath broken the head of the serpent which was spoken to our first parentes of the onely Sonne of God wherein she alone hath rooted all heresies out of the world where she is called The repairer and sauiour of mankind wherein is asked of her generally whatsoeuer can and ought to be asked of the one onely God by Iesus Christ as vtterly denied vnto all others Impetra nobis veniam applica nobis gratiā praepara nobis gloriā the grant of forgiuenes grace glorie c. I haue trembled and stood all afraid at the consideration of her Psalter wherein all that which Dauid hath spoken of God the Father the Son the holy Ghost is applied vnto her that without any maner of exception throughout euen from the beginning vnto the end changing only Dominū into Domina the Lord into the Lady Blessed is the man that loueth Marie that feareth her that praiseth her name that trusteth in her that hopeth in her c. The heauens declare thy glory the earth is thine Psal 19.24.31.51.52.53.56 59.67.71.91.93.94 98.109 111.131 c. the fulnes thereof thou raignest with God for euer blessed are they that cherish thee for thou wilt wash away their sins in thy mercies haue pittie vpon me O mother of mercy according to the tendernes of thy mercies wash me from all mine iniquities Thou wicked spirit why boast est thou thy selfe bow downe thy neck vnder Maries feet O Lady breake him to peeces with the power of thy foot Cast him downe into the bottomles pit by thy might saue me for thy names sake deliuer me frō mine vnrighteousnes haue pittie vpon me for my hart is prepared to receiue thy will Thou hast cast vs off O Lord for our sins hast had pittie on vs again for the virgin Maries sake Let Mary arise al her enemies shal be scattered Lord giue thy iudgement vnto thy Sonne and thy mercy vnto the Queene his mother O Ladie saluation and life are in thy hand c. O how kind and good is God vnto those that worship his mother God is the God of vengeance but thou art the Queene of mercie Come and let vs worship the Ladie let vs praise the virgin that hath saued vs let vs worship her and let vs confesse our sinnes vnto her c. The Lordraigneth Marie sitteth vpon the Cherubins on his right hand He that dwelleth vnder her wing is vnder a good protection c. The Lord hath said vnto my Ladie Sit mother at my right hand thou hast delighted in goodnes and holinesse and therefore thou shalt raigne with mee Remember Dauid O Ladie and all those that call vppon thy name Praise the Lorde for he is good and his mercie is distributed by Marie c. And when should I haue done seeing there are not so many wordes in it as blasphemies They haue corrupted and marred after the same manner the songs of the Prophets of Simeon of the holy virgine and the songs also that are attributed vnto Athanasius and S. Ambrose which are called by their first wordes Quicunque and Te ' Deum My heart is reioyced in my Ladie because that he that is mightie hath done great thinges for me by Marie his mother c. My soule magnifieth my Ladie c. Let now O Lord the seruant of Marie depart in peace because mine eies haue seene the saluation of Marie which thou hast prepared before the face of all people a light to be reuealed vnto the Gentiles c. Whosoeuer will be saued let him know before all things that which he must firmelie belieue of Marie Te matrem Dei laudamus We praise thee O mother of God Doctrix mother of the diuine Maiestie Ladie of Angels the Spouse mother of the eternall king the promised by the Patriarkes the truth of the Prophetes the teacher of the Apostles the mistresse of the Euangelistes the Ladie of the world the Queene of heauen and therefore saue thy people c. And as concerning the Letanie made of purpose for her she is therein praied vnto by all these names and many other so farre as that she is therein called The true saluation and the true blessednesse the length of charitie the breadth of pietie vnto whom the Angels obey she is praied vnto to giue all blessings as God as also to preserue the Church and Christian people And in these wordes Te rogamus audi nos we pray thee to heare vs. Of pardoning sinnes Propitia esto parce nobis Domina bee fauourable and gracious vnto vs spare and paraon vs O Ladie c. Of turning and putting away of euils whether they concerne punishments or faults any manner of sinnes any manner of afflictions Prouerb 8. yea hell it selfe in these wordes Libera nos Domina Deliuer vs our Ladie c. Likewise in certaine prose that is sung vnto her she is summoned to command the Sonne of God in the authoritie of a mother O pia paupera pians scelera iure matris impera redemptori Command in the authoritie of a mother the Redeemer To bee briefe for an vpheap of all abhomination they haue attributed vnto the virgine that which the holy Ghost had said of the eternall Son of God of the eternall wisedome The Lord hath possessed
are dead in sinne without the exception of any as in the place aboue they haue added Dempta virgine Maria Except the Virgine Marie And Petrus de Natalibus hath beene as impudent in daring to attribute vnto her the feast of the Conception S. Barnard speaking of S. Iohn Baptist Bernard de excel sanctir Ioan Bapt. Serm. 75. in Cantic in the Sermon of his holinesse All we which come into the world doe bring with vs a great band of originall sinne be onely that hath not done any sinne is excepted Againe intreating of the Conception of the holy Virgine Christ the man onely excepted that which a certaine man humbly confesseth of himselfe that is to say Dauid respecteth all men in generall I am conceiued in iniquities and my mother hath conceiued me in sinne Yea and he goeth further euen to the kindling and mouing of his choler Idem Ep. 174 ad fratres Lugdun Potho Prunien Presbyter l. 5. de statu Domus Dei The virgine Marie which is vp heaped with true honours needeth not any false and counterfetted ones for that is not to honour but to dishonour her The seast of the Conception ought not to bee instituted it is neither according to the custome of the Church nor according to reason nor yet from any tradition there was none but our Lord onely that was conceiued without sinne wherefore shee will willingly forgoe this honour whereby we either honour a sinne or falsifie and belie a holinesse c. And Potho about the yeare 1200. doth speake of the same Lombard said It may be said and belieued Lombard l. 3. d 3. according to the attestations and testimonies of the Saints that the verie flesh of the word should haue in times past beene subiect to sinne as all the flesh of the holy Virgine but that it was kept pure and cleane by the operation of the holy Ghost in such sort as that it was vnited and ioyned to the word free from all manner of contagion And thus you may see the opinion of the Church vnto the yeare 1200. and more As for that which may follow after what authoritie or what credite is it worthie to haue Lombard vpon a good intent began to say That it was to be belieued that shee was purged from originall sinne when shee conceiued our Lord. Some others would adde thereunto that she should haue beene conceiued in originall sinne but that shee should be borne without sinne hauing beene sanctified in the wombe of her mother But Occam restraineth the matter to this head Occam l. 3. sentent q. 2. as that shee should not bee able to sinne but venially Scotus more boldly that shee should be conceiued without originall sinne contrarie to him are Thomas Bonauenture Gregorie de Rimini c. And for want of proofe out of the Scripture they caused the Proteuangile of S. Iames an Apocripha booke to make the supplie and for want of the reuealed will of God in his word his Almightines and in stead of the truth a likelyhood in so much as that the Councell of Basil determined Concil-Basil Sess Anno. 1439. that euerie good Catholike ought to belieue that shee was conceiued without originall sinne and that hee ought not to preach or teach to the contrarie In the end Pope Sixtus the fourth seing that the contentions and controuersies would not be appeased Anno. 1483. tooke vpon him by his authoritie to ordaine That the opinions both affirmatiue and negatiue should passe as indifferent what became then of the authoritie of this Councell And that without the staine of heresie to be imputed to either of the sides Anno. 1466. because the holy See had not as yet determined the controuersie Shewing notwithstanding that he inclined more vnto the affirmatiue for that a litle before he had ordained the Office of the feast of the Conception and for that hee graced it with as many and as great priuiledges as the feast of the Sacrament and the Councell of Trent rested thereupon Now hereby wee see how in a short time abuses grow to an extremitie after that the word of God is once cast behinde vs and our owne carnall and corrupt sence set in the throne and Chaire of gouernment But this is our conclusion in the end of the consideration of our estate after the fall and that with the consent and agreement of all the old Church that this fall was mortall both according to the first and second death That it corrupted all mankind in such sort as that blindnesse and peruersnesse seased vpon the vnderstanding Ephe 4.5 Ephe. 2. according to that which S. Paul saith You haue your vnderstanding ouershadowed with the clouds of darknesse you were also darknesse And brutishnesse and concupiscence vppon the will Rom. 8. following that which is said Doing the will of the flesh and of their fantasies c. So long as that all their wisedome became enmitie against God That abiding in the state of nature our condemnation was certaine from which condition and estate it is not notwithstanding in the power of nature to deliuer her selfe neither yet as it followeth by consequent from eternall condemnation in as much as it is not so much a fire which beeing blowne vp breedeth to such a diâ—ease as it is not able to cure vs of againe as a heape of dead ashes a soule in respect of spirituall parts without a soule that is to say which hath lost all whatsoeuer it inioyed of the spirituall life and seperated from God which is the life and spirite thereof and which hath therefore by consequent more need of the powerfull hand and soueraigne grace of the Creator then Lazarus who had beene foure dayes dead for at the least hee resisted not or yet that confused Chaos before that things were reduced and set in good order that is to say of a new fire which he kindleth euen whether it will or no in it and of a newe spirit which by a new grace hee sheddeth abroad into our hearts Whereupon Saint Paul saith When you were dead in your sinnes hee hath quickned you by Christ Ephe. 1. Coloss 2. â—3 Againe You were darknesse but now you are light in the Lord c. And we may see hereupon how that there is not any one creature able to recouer himselfe of his fall without a new infusion of the grace of God and the same beeing of his meere grace that no creature what goodnesse so euer hee practise after this grace can boast himselfe before God neither yet alleadge any merite either for himselfe or for any other it being no other then that pretended merite whereof the Apostle will alwayes bee saying vnto him Ephe. 4. 5. What hast thou that thou hast not receiued c. And which likewise is not able to be an equall match for proportion much lesse in comparison for the reward it challengeth seing it is of too short a time to
saith S. Paule himselfe is of the Lord. 1. Cor. 3. Canon vtrum de consecr d. 2 Which thing the Canon also concludeth in expresse words That the sacrament is not of the merite of him that consecrateth but of the word of the Creator of the power of the holy Ghost bringing all things to passe c. Seuenthly It destroyeth the analogie coherence of the holy scriptures It destroyeth the analogic of the scriptures faith for how can it come to passe by taking that course that after the example of Esdras we should come to expound scripture by scripture by that key which S. Augustine giueth vnto vs to open the same as to expound one place by many and not in such a sence as is contrary to many one obscure and dark place by many cleare ones whereas the sticking to the words of one place do ouerthrow the cleare doctrine of many others and from this one also do gather nothing but contradiction and darknes He that giueth vs his body giueth vs also his bloud the body and bloud alike precious both the one and the other the price and ransome for our sins and therefore the one the other giuen in the same sence Now the truth is that it is thus said of the bloud Luk. 22. This cup is the new testament in my bloud and this cannot be vnderstood of the cuppe but of the wine namely as S. Mathew reporteth and setteth it downe This is my blood Mat. 26. the blood of the new Testament c. If then there be a most apparant figure in the one it cannot be excluded from the other And as the one is resolued into these words This that is to say this wine is my blood So the other in these This that is to say This bread is my bodie And as it is said of the wine or cup This cup is the new testament in my blood So it may be said of the bread This bread is the new testament in my body And seeing again that according to their own sayings the bread canot be the body nor the wine the blood really because they are two Jndiuidua as the Logicians speake predicated and spokeÌ„ the one on the other we wil expresse them by the words of S. Paul who hath not giuen any other thing vnto vs then that which hee hath receiued neither yet taught vs any thing but that which himselfe had first learned of the Son of God 1. Cor. 10. This bread is my body which is broken for you that is to say This bread which I breake is the coÌ„munion of my bodie this cup or this wine which I blesse is the coÌ„munion of my blood c. And if we yet doubt but what maner of coÌ„munion is this and how is it brought to passe how is this eating and drinking c. we must haue recourse to our Lord for answer and resolution Ioh. 6.50 This is the bread that came down from heaueÌ„ to the end that if any man eat thereon he might not die a liuing bread a quickning bread a bread of God which bringeth eternal life My flesh saith he my blood are truly meat truly drinke which I haue giueÌ„ for the life of the world be it is that eateth drinketh therof that coÌ„meth to me which belieueth in me which dwelleth in me c. If this should offend you as it did the Capernaits then learne vnderstand That it is the spirit that quickneth that the flesh prositeth nothing that my words are spirit life c. Neither is there any cause why it should be obiected here that S. Iohn speaketh of the spiritual eating How S. Ioh. c. 6 must be vnderstood not of the sacramental For notwithstanding that he speake here of the spirituall yet he ceaseth not to declare vnto vs the maner of the sacramentall to wit vnder the Sacraments the obiectes of our sences the helpes of our faith yet spiritual And thus haue the ancient fathers euermore vnderstood it haue serued themselues with this place of S. Iohn as a Commentarie vpon the rest of the Euangelists which haue collected and gathered the necessitie of the expounding thereof siguratiuely also that the faithfull alone are partakers of the thing of the Sacrament and not the wicked and vngodly But as the authors of transubstantiation did afterward more and more embrace the carnall presence consequently that the wicked and vngodly did eate Christ so began they lesse and lesse to admit in this matter and question the authoritie of this sermon made by our Lorde a sermon verily made some yeare or thereabout before the institution of the Supper but as is manifest an intended preparatiue vnto the same euen as the talke and communication which our Lord had with Nicodemus concerning baptisme was a preparatiue to Baptisme There our Lord said Iohn 3. If a man be not regenerate that is to say borne againe hee cannot enter into the kingdome of God And here Jf a man eate not my flesh and drinke my bloud hee can not haue life in him c. There Nicodemus was offended And how can a man that is old be borne againe can he enter into his mothers bellie c. And here the Capernaites This is a harsh speech who can endure to heare it And how can this man giue vs his flesh to eate And many of his disciples alâ—o and that so greatly as that they went from him therefore And there hee expoundeth his meaning to Nicodemus Man must bee borne againe of water and of the spirite That which is borne of the flesh is flesh and that which is borne of the spirit is spirit c. And here in like manner to the Capernaites It is the spirit that quickneth the flesh profiteth nothing c. Now Baptisme was formally instituted after the speech had by Christ with Nicodemus the signe added to the thing the water to the spirit c. and yet notwithstanding the water did not change his nature This text likewise serueth not a little to the plaine laying out of the doctrine of baptisme And in like manner after the sermon of our Lord to the Capernaites the holy supper was instituted the elements of corporall nourishment ordained for Sacraments of the spiritual c. And then why should these signes change their natures And why shall it not be lawful to alleadge this place as well in the matter of the Lords supper for the cleerer vnderstanding of the same that so we may be enlightned and made to discerne where our spirituall nourishment lyeth And seeing that the institution of baptisme comming after hath not at all made regeneration to be carnall by the adding of the element therunto why should the putting of the element to the eating and spirituall communicating of Christ haue made it carnall Saint Augustine demandeth The fathers August de consen euang l. 3. c. 1. Seeing that S.
to say which haue not any thing to doe with any carnall thing but bring eternall life And if then with the consent of all the fathers this place of S. Iohn do expound make plaine the doctrine of the holy supper and must be vnderstood spiritually then also must those wordes of the institution be so vnderstood if we mind not to cause the scriptures to disagree and fight against scriptures and one place thereof against many places yea and that one against it selfe if wee will not violently go about to establish quite against all analogy of scripture the matter of transubstantiation which yet is not of bread into a bodie but of I know not what as that which hath no name into a bodie not of wine into bloud but of wine or rather of the cup into bloud or rather into the new testament in bloud If likewise wee will not haue the bread and wine abased or turned into nothing in S. Mathew in S. Marke and in S. Luke after the wordes and yet continue in their sound and perfect natures in S. Paule after the verie same that is to say If wee will not ouerthrow for the retaining of the litterall sence of one only word the spirit diffused throughout the whole scriptures and make the sacraments of the Church of Christ by the hardnes of our expositions more rawe and carnall then all those of the Iewish Church These are the absurdities which accompanie the expositions of our transubstantiators whereas ours doth retaine the nature of all the sacraments the agreement of the old with the new of holy baptisme with the holy supper of the supper of the Apostles with that of the Christian Church and aboue all the principal end of the same which is the nourishment of the soule vnto eternall life by that consunction of the faithfull with Christ as also of the faithfull amongst themselues which it fostereth and cherisheth c. It conserueth in like manner the truth of the humane bodie of our Lord which the other destroyeth the excellent dignitie of his diuine nature which that abaseth and all this by keeping the Analogie of the faith of Christ and the harmony of the holy scriptures CHAP. IIII. That the Fathers knew not Transubstantiation nor the reall presence in the signes And this is prosecuted vnto the time of the first Nicene Councell the same contayned therein NOw it is also very certaine that such as hath beene the doctrine of the Church not Primitiue onely but also for a long time after euen when corruption had entered this noble and worthie parte of the Church not hauing beene touched or defiled by the first which thing wee shall bee able to proue from time to time by the Fathers saue that we will not repeate diuers places before alleadged as the course of our treatise hath caused vs to produce and cite the same Saint Clement Bishop of Rome Clem. Rom. constit l. 6. c. 6. in the mysticall thanksgiuing that followeth the consecration Father we giue thee thanks for the precious blood of Iesus Christ which is shed for vs and for his precious bodie whereof we make vp and finish these counterfeites and resemblances l. 8. c. 17. Marke this word counterfeits that is to say correspondent figures and that after the consecration Himselfe hauing ordained it for vs to the end that wee might shew forth his death c. Againe in his liturgie after the consecration We offer vnto thee O king and God according to thine ordinance this bread and this cup l. 5. c. 61. c. And in another place The counterfeites saith he and mysteries of his bodie and blood at which say the Apostles as the report is set downe by Clement Iudas was not present with vs. l. 2. c. 61. And yet notwithstanding such because of the holy mystery whereunto they are consecrated That he exhorteth men to come vnto them as into the presence of a king If this had beene the reall bodie of our Lord would he haue made any other comparison then from himselfe would he not haue said that it was requisite to worship it as God Ignatius Ignat. in ep ad Philadel There is one flesh of our Lord and one bloud shed for vs one bread also broken for all and one cup for the whole Church How was it possible for him better to distinguish betwixt the signes and the things then by these foure wordes flesh and bloud on the one part and bread and cuppe on the other Bellarmine would haue him to signifie by these wordes flesh and bloud his bodie stretched out and his bloud shedde vpon the crosse and by the bread and cup his bodie broken his bloud shed in the holy Supper But do we then eate in the holy supper an other body then that which was stretched and drinke we another blood then that which was shed vpon the crosse for vs What other thing is this then to take from vs all our consolation all our glorie And did not then the Apostles communicate Iesus Christ crucified And what becommeth of the glorie of that great Apostle who would not know or glorie in any other thing but him crucified And what other thing els is this but in most outragious manner to abuse the scripture That he did not speake in the supper of his bodie broken with griefes vpon the crosse but of his bodie broken vnder the Accidents of bread not of his blood shed for our sinnes but taken and powred out of the cuppe vnder the Accidents of wine which notwithstanding to be so is proued for that whereas it is said in S. Luke shed for you it is in S. Mathew shed for many for this cannot bee referred to the breaking or powring out which is in the celebration of the holy Supper but to that which was really made vpon the crosse The same father also vndermineth and ouerturneth the very foundation of transubstantiation by the nature of Christ Ignat. cp 8. ad Polycarp Here below saith he is the race but the crowne is laid vp in heauē Christ the son of God euen he who is not temporarie that is to say not subiect to any time in time inuisible by nature visible in the flesh impalpable and such as cannot be felt with handes and yet notwithstanding for the loue of vs become corporall and palpable c. Iustinus Martyr compareth the bread of the Eucharist Iustin in dial cum Tryphon to the cow which was sacrificed in the old law for them which were purged of the leprosie He hath giuen vs saith he to celebrate the Eucharist in remembrance of his death note remembrance which he suffered for them whose spirits are purged from sin to the end that we should render thanks vnto God Again He hath giuen the bread saith he to the end that we should beare in remēbrance that he was made a bodie for such as do belieue in him the cup to the end that we shold
vnderstanding by faith that is to say not to see but to belieue That the lambe which taketh away the sinnes of the worlde is there offered is there eaten Offered saith he without being offered that is to say as the Canon expoundeth it selfe mystically for the Table is mysticall C. iteratur C. Hoc est D. 2. de consecr Non rei veritate sed significante mysterio And therefore eaten without being eaten and yet truely sacrificed and truely eaten in asmuch as wee beleeue and call to minde there that hee hath beene sacrificed for vs in as much also as we are certaine that we are partakers of this sacrifice which is ours that his flesh is our meate vnto our resurrection vnto eternall life for he hath said vnto vs that he hath giuen it for vs. The Councell therefore hath saide truely because there is nothing more true then the promise of God nothing more certaine then his effect when it is receiued in faith and notiwthstanding that the bread and the wine are but tokens or signes to the ende that following the exhortation accustomed in the olde liturgies Sursum corda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life vp your harts on high c. We may waite and looke for the receiuing of our spirituall food at the hand of God and not at the hand of man yea we lift them vp verie high and farre aboue these signes and this table before which if the doctrine of our aduersaries at that time had had any place the Councel should haue said vnto vs as they say at this day Cast your selues downe before this table settle and fixe your eyes vpon your God that descendeth commeth downe vpon it see that you kneele downe vnto and worship him there Saint Athanasius which was of this time Athanas de verbo quicunque dixcrit c. will manifest and make cleare the purpose of this Councell I haue seene saith hee the like Character in the Gospell of Saint Iohn where the Lorde entreating of the cating of his bodie and seeing that manie were offended thereat speake in this sorte Doth this thing offend you what will you say then if you see the Sonne of man ascend and go vp to the place where he was afore time It is the spirite which quickeneth the flesh profiteth nothing c. For hee hath spoken here of the one and the other of his flesh and of his spirite and hath distinguished the spirite from the flesh to the and that beleeuing not onely that which appeareth vnto the eyes but the inuisible nature also wee might learne that the thinges which hee spoke are not carnall but spirituall Where wee shall marke that hee expoundeth these wordes of the Councell Let vs not settle our minds vpon the signes set before vs but let vs vnderstand and know by faith c. By these That we beleeue not that onely which appeareth vnto the eies c. Hee addeth For to what an infinit multitude of men should his bodie haue become sufficient meate being ordained to bee the foode of all the world shewing thereby that wee must alwaies iudge and make accompt of the bodie of Christ as of a true bodie And in this sence the Councell said This is the cause why wee receiue in a small quantitie c. Seeing the scope and drift of the action is the sanctification of the spirite and not the filling of the bodie And afterward And therefore he made mention of his ascention into heauen thereby to draw them backe from vnderstanding of him corporally and to the end that from thence forwarde they might learne that the flesh whereof he had spoken was a heauenly and spirituall meate which hee must giâ—e them from aboue Whereby wee learne that this eating must in such sorte bee vnderstoode as that it euermore include the truth of Christes bodie and of his locall ascention For saith he that which I haue spoken vnto you is spirit and life as if he said This bodie which is shewed and giuen for the world shall bee giuen for meate to bee attributed to euerie one spiritually and to be made vnto them a defensatiue and preseruatiue vnto the resurrection of eternall life Setting against the badges and notes which the Councell had spoken of the spirituall distribution of this celestiall meate that is to say the thing it selfe And this is the cause why in another place he calleth it The mysticall table as the Councell The holy Table At which saith he Who so is partaker doth enter into the companie of God that is such as receiue the thing signified by the Sacrament that is to say the inward grace The thing then contrarie to the doctrine of our aduersaries is not receiued by the wicked and vngodly as those that neuer come in the company of God neither then is it receiued by the hand either of the faithfull or of the minister incorporated with the signe c. For as concerning the place that Bellarmine alleadgeth of Athanasius Thedor dial 2 ex orat Athan. de fide cited by Theodoret where he saith That it is saide of the true bodie Sit thou at my right hande Likewise This is my bodie which is deliuered for you and that by this bodie he was made our high priest c. It is to good purpose against those hereticks that denie the truth of the humane nature of our Lord but not against vs as also it is still to this day against the maisters of transubstantiation which destroy the same S. Hillarie In C. Corpus Christi de consecrat d. 2. Bishop of Poictiers of the same time cited by Gratian The bodie of Christ which is taken from the Altar is a figure in that the bread and wine are seene outwardly but truth in that the bodie and blood of Christ are receiued inwardly in truth Others attribute this to Hillarie Bishop of Rome Againe We doe verily receiue vnder a mysterie the flesh of his bodie and therefore we shall be one with him And To the end that he may be belieued to be in vs by the mysterie of the Sacraments And againe There is no place to doubt of the truth of the bodie and blood of Christ for both by the profession of our Lorde himselfe and by our faith it is truelie flesh and truely blood which being eaten and drunken doe bring to passe that Christ is in vs and we in him Now wee are to note the figure opposed and set against the truth the mysterie against the reall presence the profession of our Lord ioyntly with our own faith for the making of vs partakers of this truth being the effect which followeth of the coniunction of the partakers of this truth with Christ from which coniunction the wicked are excluded and therefore also from the receiuing of this truth Hilar. in Mat. c. 30. l. 8. de Trinitate which is accomplished by faith therefore the reall chaunge can take no place there And in
Idem in Psal 33.1 2. Ierm And how was he carried in his own hands Because that recommending his body his bloud he took into his hands that which the faithful know that is to say the bread and the cup and so he carried himselfe after a certaine maner saying This is my body c. Now let them expound vnto vs what is the meaning of this Quodammodo C. Hocest quod De Consecr D 2. Idem Ep. 118. c. 3 after a certaine sort except it be Sacramentally Or as the Canon saith Improperly not in truth but in a misterie To the end saith he that the sence may bee It is called the body of Christ that is to say it signifieth it He compareth say they the deuotion wherwith it ought to be honoured to that of the Centurion who said vnto our Lord I am not worthie that thou shouldest come vnder my roofe c. But to what purpose if we receiue but the signe Where as we take the thing by faith and the signe with the hand As the Centurion receiued the Lord corporally vnder this roofe and spiritually and by faith in his soule and corporally without faith vnto condemnation spiritually by faith vnto saluation according to that which Saint Augustine saith in an other place That the Virgine is not vnâ—happy Idem in ps 98. because shee did conceiue and beare our Lord in her wombe but by faith in her soule But he hath said say they Worship his footstoole and thereby he meaneth his flesh And of his flesh he saith That no man doth eate it that hath not first worshipped it This is not then the bread And who doubteth that wee ought not to worship the flesh of Christ vnited hypostatically to the Deitie And that no man can eate it which doth not belieue it and that no man can belieue it which doth not worship it and that no man can truely worship it except that hee belieue it And is not this same against our transubstantiators which teach that the wicked eate it Of those I speake which can neither worship nor belieue it But to worship it is to worship it in heauen and not in the bread lifting vp our spirits on high and not casting downe our eyes vpon the earth And this is it that wee dispute Not saith S. Augustine the signe that is seene Idem de doctr Christ l. 3. c. 9. and which goeth away but that whereunto it ought to bee referred But let them blush and bee ashamed that they haue not added there to that which followeth Vpon what ground so euer thou fallest downe to worship looke not down vnto the earth but vp to the holy one whose foot stoole it is Idem in Psal 98. that is to say the humanitie of Christ And when thou worshippest him let not thy thoughts rest in the flesh and without being quickned by the spirit for it is the spirite that quickneth c. And this is the cause why our Lord said to the twelue c. Vnderstand sptritually that which I haue said you shall not eate this body which you see neither shall you drinke this my bloud which they shall shed that shall crucifie me I haue inioyned you by commandement to vse a certaine Sacrament which spiritually vnderstood will giue you life c. Had it not therfore beene better for them that they had left this place vnremembred They cite an other place That which is taken from the fruits of the earth saith hee consecrated by misticall prayer let vs take for the spirituall saluation in remembrance of the passion of our Lord Idem de Trin. l. 3. c. 4. c. it is not sanctified to be so great a Sacrament but by the inuisible operation of the holy Ghost And what is there heere for any man to doubt of As though there were no other operation of the holy Ghost but Transubstantiation For is not regeneration in Baptisme a marueilous worke also of the holy Ghost Wherein notwithstanding the water in his substance receiued not any chaunge But as for that which hee saith of the fruites of the earth and that they are made a great Sacrament they should haue learned that for to continue Sacraments they also continued fruites of the earth and for to continue fruites of the earth they did also continue Sacraments that is to say sacred signes of the grace of God And such like and lesse forcible to proue any thing are these places following It is one Passeouer which the Iewes celebrate as yet with a lamb idem contr li. Pet. l. 2. c. 37. It is an other which we receiue of the body bloud of our Lord. And who denieth it euen since the true Lamb which hath caused to cease the tipical or figuratiue and which hath take froÌ„ it both the thing and also the Sacrament Againe In stead of all the old sacrifices the body of Christ Idem de ciuit Dei l. 17. c. 20 is offered and administred to them which are partakers thereof Or who doubteth of this point And how oft hath it beene told them that the question is of the manner And in the end Idem apud Yuon Carnut Serm. ad Neophyt Idem de doct Christ l. 3. c. 16 they would find it in a place cited by Yuon Bishop of Charters Take and receiuean the bread that which was hanged vpon the Crosse and in the Cup that which issued out of the body of Christ And what is this but the same that he said to the children as here hee speaketh vnto Nouices or new conuerted Christians These things are called Sacraments because that therein one thing is seene and an other vnderstood Communicate in the passion of our Lord and keepe fast in your memories that his flesh was crucified and pearced through for you And yet this place is not found in his workes but alleadged by the said Yuon of Chartres Let onely the sound Reader iudge here what swaie or force these places can afford amongst so manie others by which they are most clearely and planely expounded Cyrill Patriarke of Alexandria giueth vs these Maximes Cyril Anâ—t 12 Our Misterie is not an Anthropophagie that is to say consisteth not in eating of mans flesh we must not set the spirits of the faithfull in the scrole of these grosse conceites beeing occupied in things that are receiued by a pure exquisite and onely faith c. Christ entreth into vs by faith and dwelleth in vs by the holy Ghost for the holy Ghost is not separated from the Sonne c. Cyril 3. c. 24. l. 11. in Ioh. Idem in Leuit. l. 7. Idem in Ioh. l. 3. c. 24. If thou stand perswaded according to the letter in that which is said If you eate not the flesh c. this letter dooth slate thee but if thou be perswaded to vnderstand it spiritually there is the spirit of life to bee found therein c. The only begotten Sonne
instrumentes of the holy Ghost for our spirituall food that is for the analogie that is in them In as much saith he as the bread strengtheneth our flesh the wine maketh bloud in the flesh the one referred mystically he saith not transubstantiated really to the bodie of Christ the other to his blood And in deed saith he in another place No vnfaithfull person eateth the flesh of Christ Againe Idem in Exod. c. 12. in 1. Cor. 10. If you be the bodie of Christ and his members your mysterie is set vpon the table of the Lord you receiue the mysterie of the Lord c. And this is about the time of Charles the great that is to say neere 800. yeares after Christ who likewise saith in his booke against images That our Lord hath not left any other image of himselfe then the holy Supper Carol. Mag. de Imaginibus No transubstantiation to the time of Charles the great Albinus also vnder him That he that abideth not in Christ namely by faith although that hee fasten his tooth vpon the Sacrament yet he eateth not the bodie of the Lord. And wee may affirme it with a good conscience that hitherto there could not bee learned out of any of the bookes of the fathers any doctrine that tended to the teaching of the transubstantiation of the Romish Church but to the contrarie Which thing the liturgies and ecclesiasticall prayers which they make reckning of as most ancient can witnesse vnto vs. In that which they pretend to haue beene S. Iames his liturgie Further proofe by the lithurgies That which is attributed to S. Iames. hee speaketh of the Sacrament in these wordes A diuine and celestiall mysterie a spirituall table wherein the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mystically set before them He craueth of God by praier To declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestly that which he there maketh shew of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in signes Hee exhorteth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lift vp their harts on high He rehearseth the institution of the holy Supper sincerely after which the people answere Wee declare the death of the Lord and confesse his resurrection c. He prayeth likewise a long time after that the words are pronounced That it would please God to send his spirite vppon those giftes that is to say vpon the bread and wine which he calleth notwithstanding Honorable reuerend renowned c. And vpon them that are to be partakers of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that they may be sanctified vnto them and made the bodie and bloud of Christ Of Christ saith he Which is diuided and distributed vnto them that is to say in the Sacrament And which yet notwithstanding is not diuided nor distributed that is to say in himselfe With whom all this doth well agree howsoeuer it doth no whit agree with the power and efficacie of the fiue wordes or with any parte of all the fantasticall deuise of transubstantiation That which is attributed vnto Clement Bishop of Rome The liturgie of S. Clement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calleth the bread and the wine after the consecration Figures as we haue said and the words there are worth the consideration We beseech thee O Lord that thou wouldest vouchsafe to looke downe vpon these gifts here set before thee and that it may please thee to send downe thy holy spirit vpon this sacrifice note after the consecration the testimonie of the sufferings of our Lord Iesus to the end that he may manifestly shew that this bread is the bodie of thy Christ and this cuppe his blood to the end that they which receiue it may be confirmed in pietie hauing remission of their sinnes c. If the gifts and the sacrifice be one selfe same thing and the one and the other Christ reallie with what mouth can they pray vnto God that he would vouchsafe to looke downe vppon them and to send his holy spirit thereinto c. And how doth the bread become a witnes of the passion of Christ yea Christ himselfe And why doth he pray vnto God That he would manifestly shew how that the bread is the bodie of his Christ alreadie as our aduersaries hold transubstantiated into Christ by the consecrating wordes which went before And that which he saith To the end that they which receiue it c. which in the Greeke cannot be referred to any thing but the bread and cup. And how commeth it that it is not rather referred to the bodie c. We haue alreadie spoken of that which is attributed to Saint Basill The liturgie of S. Basill he calleth the bread and wine after consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say figures hee prayeth God to send both vpon them as also vpon the communicants his holy spirit for to sanctifie them The bread to be the body of our Lord c. The communicants to be vnited together amongst themselues and vnited vnto the bodie and bloud of Christ in such sort as that they may haue him dwelling in their harts And the exhortations that go before are That no man shold think that there is any earthly thing that there is any word of any mortall flesh the Lord is offered for the faithfull c. Again how wil any of all this agree with carnall transubstantiation linked to the wordes that do not consecrate Or how will this agree being communicated with the infidels with that wherein they haue no part or as it is referred to the elements which are not otherwise to be considered of then as instruments of our coniunction and coupling with Christ not to the end that we may haue him to passe through our mouthes but to the end wee may possesse him dwelling in our harts by his spirit The Preface of S. S. Ambrose his liturgie Ambr. l. 4. c. 5. de Sacr. Ambrose his liturgie beginneth as all the rest Sursum corda the minister praieth that it would please God to accept of the oblation that is offered vnto him The figure saith he of the bodie and bloud of Christ. And this word figure is by name in his booke of Sacraments where it is whollie recited being maliciously defaced and put out of the Masse published in the name of S. Ambrose The institution of our Lord followeth wherein are the wordes which they call consecrating and notwithstanding after the same pronounced We offer vnto thee this host or oblation without spot And which The holy bread saith he and cup of eternall life and wee pray thee To receiue it vpon thine altar by the hands of thine Angels as thou vouchsafedst to receiue the gifts of thy child Abel and the sacrifice of the Patriarke Abraham c. I referre it vnto them euen on their consciences if this can be referred to the true bodie true blood of our Lord being aliue and not subiect to any passions by the hands of the minister
them as they had sensiblie felt the breath which went out of his mouth CHAP. VII That the old Church did not belieue or teach Transubstantiation seeing it neither did nor obserued in respect of the kinds or Sacraments that which is practised at this day BVt doe we desire to bee yet more fully satisfied in this point If the olde Church had belieued or taught transubstantiation it wanted not either knowledge to discerne that which is meete and conuenient for the seruice of God nor yet conscience to practise it nor zeale or deuotion to procure it and then would it haue put in practise that which the Church of Rome did afterward and which it ceaseth not as yet to doe Now it did not forbid the touching of the sacraments it did not heaue them it did not worship them it did not make any store or resecruation of them that the people might worship them it called them not My Lord and my God as they doe at this day And therefore it did not belieue then as they doe at this day and therefore also it did not acknowledge them for any other thing then instruments of the grace of God c. And all this hath beene alreadie sufficiently proued before or els may very easilie bee proued by the testimonie of all antiquitie The sacrameÌ„ts were handled in the old time Tertul. ad vxorem Gregor Nazianz de Gorgon Euagrius Concil Altisiod c 35.37 All the faithfull did touch the Sacraments yea the women The truth thereof is manifest for we haue seene it giuen into their hands That it hath beene said vnto them accipite take That the women in Tertullian and Nazianznee are said to locke it vp to carie it away with them That the remainder was wont to be giuen to children that went to schoole That the forbidding of women to touch them with their bare hands was not till about the yeare 700. and that but by a prouinciall Councell holden at Auxerre And the custome of giuing it them into their mouthes was but two hundred yeares after that Likewise the wine was caried about in glasses the bread in ordinarie chestes as it is read of Exuperius Bishop of Tholosa The feare of shedding them was not entred before that time because they were reputed and taken but for Sacraments that is to say signes and which more is they were not any longer so reputed and taken then the verie time of their vsing They were not heaued or eleuated to make the people admire wonder at them That they were not heâ—ued They were not shauen at all ouer the head but on the contrarie men lifted vp their eyes and harts on high being taught thereunto by this notable preface Sursum corda Men were pluckt from off the earth by the Canon of the Councell of Nice Fixe not your eyes on the things here below c. Where as if there had beene any Deitie betwixt the handes of the Minister men would haue addressed themselues thereunto Dionys Hierar c. 3. men would haue learned to content and rest themselues there They bring forth a place out of Saint Denis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bringeth into open view the giftes which bad beene couered and wrapped together till then And this is that which Pachymeres expoundeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he setteth in sight Let them not then forget that this is after that they haue sundry times called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say signes representing say I the body and bloud of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made conformable to our nature Againe That where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee setteth in open sight hee addeth without any interruption or breache 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thinges signified by the signes that is to say but carefully expounding them vnto those that are present But the custome was That the giftes and offeringes were brought and offered by the people And that of those offerings there was bread and wine taken for the Sacramentes That they stoode couered with a white linnen cloth till such time as they came to the communion and then they were vncouered And this he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This is that which the expositors of Saint Denys doe say Pachymeres After prayers the holy giftes are vncouered and vnwrapped hauing stoode couered vnto the time of the communion Maximus addeth That the cuppe was also couered but he saith that it was not obserued in his time It is further to be noted that it was a great loafe that was cut into many peeces whereupon Saint Denys saith And opening the loafe that is couered and vndiuided and diuiding it into many peeces and distributing vnto all the vnitie of the cuppe that is to say one onely cuppe He accomplisheth symbolicallie or figuratiuely the vnitie that is to say hee teacheth them that they are all one in Christ one amongst themselues nourished with the verie same bread quickned with the verie same spirite This was not then any bread eleuated and held to bee seene ouer the head that it might bee worshipped but to aduertise the people to the ende they might prepare themselues to the communion in these wordes which were then vttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy things to them that are holy by which they were put in mind not to worship the Sacraments but rather to refraine to come thereto except they came with faith and repentance resolued to liue according to Christian vnitie and charitie c. This is that which S. Chrysostome saith The Minister speaketh these words to the end Chrysost in cp ad Hebr. hom 17. that if any man be not holy hee may not approach or come neere the same And in the liturgie attributed to him Approach saith hee in the feare of God faith and loue Cabasilas Draw neere that ye may communicate behold here is the bread of life but not except ye be holy And yet saith he not that it is required that wee should bee perfect but tending and striuing to perfection c. And as the Christian Church beganne to multiply they had a vaile in their Churches which made a partition betweene the holy table and the bodie of the Church and this was drawne at what time the people came vp to the communion whereof wee haue spoken heretofore And whereof we reade in Chrysostome Cum vela diducuntur Chrys in ep ad Ephes hom 3 when the vailes are drawne together c. Apuleius also maketh mention thereof in the mysteries of the Gentiles But they stand vppon this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee lifteth it vp on high which Maximus a late Greeke writer doeth vse and they will not see that in the same Liturgies the Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifteth vp the Gospell that is to say sheweth it vnto the people Was this then to the ende that they should wrrship it Was this as though there had beene a God really in
Saint Ambrose saide to the water of baptisme O water which washest the worlde by the bloude of Christ which hast merited that is to say hast beene made worthie to bee a Sacrament of Christ c. shall hee be thought to haue adored shall he be iudged to haue transubstantiated it into Christ And when their pretended Amphilochius crieth O worshipfull and reuerende conception meaning of the virgine make vs inheritors of eternall life preserue thy people and thine heritage c. shall hee haue crowned this conception with the Godhead And when themselues say to the oyle Aue sanctum oleum sanctam Chrisma I salute thee O holy oyle or holy vnction To the Crosse Aue Rex noster due spes vnica I salute and pray God blesse thee O our King our onelie hope shall they bee thought to haue really transubstantiated him Nay rather let them acknowledge that this place concludeth nothing Epiphan in Anchor let them remember that Epiphanius did heretofore name this mysterie vnto vs An insensible thing that Pachymeres compareth it to Nazianzene his Passeouer And therefore that this manner of speech is an Apostrophe a Rhetoricall figure that in other points they do not agree amongst themselues as whether the body of Christ be there dead or aliue hauing a soule or not hauing a soule sensible or insensible c. And therefore that they are first to agree themselues before they go about to fortifie themselues from this place Origen When saith hee thou eatest and drinkest the bodie and bloud of our Lorde Orig. in diuers euang loc hom 5. the Lorde entereth in and commeth vnder thy roofe and therefore humble thy selfe with the Centurion c. Hee meaneth then that the Sacrament is adored and then he meaneth also that wee adore the Saintes that is to say vertuous people when they come to see vs. For hee teacheth in the same place two waies by which Christ entreth into the faithfull the one when the Minister of the Church visiteth them the other when they receiue the incorruptible meat of the Sacrament And this is that which he saith elsewhere That God is in vs by the preaching of the Apostles and by the Sacrament of his bloud Idem Lom â— And that this visitation is wrought in vs by the word and spirit he declareth and maketh plaine there also Speake onely the word saith he come onely with thy word Thy word is a looking glasse it is a perfect worke shew forth in this thy bodily absence the power of thy spirit c. If then according to Origen wee ought to adore the Sacraments and ministers then with as good right such men as are godly and vertuous but if these then it must be onely with a ciuill worship and adoration and so must that wherewith wee worship the other And if the adoration due to God alone being giuen to good men maketh idolatrie then also if it be giuen to Sacraments or ministeres or els this place concludeth nothing Chrysostome The wise men worshipped this bodie in the manger Chrysost in 1. Cor. 10. they worshipped it with feare and trembling Let vs at the least follow these barbarous and rude men wee which are citizens of heauen He speaketh of the bodie of Christ represented in the Sacrament and exhorteth the people to come thereunto with reuerence But the wise men verily did not worship him as God but as a king And therefore this is but to returne to that which Saint Clement sayeth Clem. l. 2. constit Draw neere vnto this Sacrament with the same reuerence that you would doe vnto a King that is to say vnto some honorable person He addeth Thou seest him not in the armes of a woman but thou seest the Minister present the spirite aboundantly shedde vppon this sacrifice The Priest verily with the eyes of the bodie but the spirite with the eyes of the spirite For was it not more readie otherwise if hee had had any such purpose to say as following the opposition Not in the armes of a woman but in the handes of a Priest Not the spirite shedde vppon the thinges set before them that is to say vppon the Sacraments But Christ sacrificed himselfe But the coherence and scope of the matter doth carrie vs to conceiue That Chrysostome laboured to raise the heartes of those that were present from base and lowe thinges vnto high and heauenly thinges when hee saith vnto them That there are not anie but Eagles that approach and come neere vnto this bodie Those saith hee that haue nothing to doe with the earth that haue the eyes of the vnderstanding sharpe clearely seeing and bent vpon the Sunne of righteousnesse Hee transporteth and conueigheth them as much as in him lyeth aboue the heauens when hee sayeth vnto them also Wee must with the wise men worship this bodie This bodie verilie which is no more on earth but on high at the right hand of God And then verilie after all these Hyperboles in spirite and not in bodie that is saith hee In as much as this mysterie causeth that the earth is a heauen vnto thee that the gates of heauen are open vnto thee that thou hast accesse and entrance thereinto c. And afterward how Verily In purging thy soule in preparing thy spirite to receiue these mysteries to see touch and eate this bodie After the same manner verilie that Saint Ierome saide of Paula Thou hast offered by faith the same offeringes that the wise men did offer thou hast worshipped with them God in the cribbe Chrysost in Lithurg c. But say they hee prayeth vnto him in his Liturgie I meane that which is attributed vnto him as Christ truely and not the Sacrament Heare saith hee O Lorde from the seate of the glorie of thy kingdome which art set with the father who aidest succourest and relieuest vs here below inuisiblie c. O Lord haue pittie vppon mee poore sinner c. Here I appeale to their owne consciences whether hee frame this his prayer vnto God or the Sacrament Is this to draw vs to gaze and looke vpon the Altar or to raise vs vp vnto the heauens of heauens Saint Ambrose Ambr. de spirit sanct l. 3. c. 12. Psal 95. 98. Worship his footstoole that is the flesh of Christ saith he which we worship in the mysteries which the Apostles worshipped in Iesus c. And Saint Augustine in like manner No man eateth this flesh except hee haue first worshipped it Who doubteth that wee ought to worshippe the flesh of Christ Christ inseparablie God and man Who doubteth likewise that no man can eate this flesh if hee haue not first worshipped it worshipped it by a true faith worshipped it with heart and affection c. But wee worshippe it after the same manner that wee eate it Wee eate it as wee take it and wee take it as wee touch it In truth but in spirite in spirite but in truth And God forbid that
implore and craue the aide and authoritie of the Emperours whose Lawes to that effect are extant with vs That euerie person should communicate euerie Sabboth after that at the least thrise a yeare vpon paine of not being held any more for Christians The Ministers thē that feared that their offerings which were at that time their principall staie and maintenance for there were not as yet any personages or foundations of Masses or priuate seruices should come to be dried vp were constrained as we haue seene to teach the people that although they communicated not it wold not faile to yeeld them great aduantage furtherance to the saluation of their soules if they would but onely bee present at their seruice And the more easie to perswade them the same as wee say before they did suggest into them by little and little That there was not handled a Sacrament onely but also a sacrifice So that though they did not communicate in the one yet at the least they were partakers in the other A doctrine plausibly imbraced of the most part of those which had learned the meaning of the trying and proouing of themselues which is required in the receiuing of the Lords supper not comming to the same but with feare and trembling and which on the contrarie did see that there was nothing more easie then to bee present at this pretended sacrifice the profit whereof was so highly commended to them and also vnderpropt as we haue seene heretofore by the Lawes of the Emperours And to make the same to be the more reuerently thought of they applie thēselues the more freely to deceiue the present age being now ouer-shadowed with ignorance and the people brought to entertaine a seruice which was done altogether in an vnknowne language by meanes of the alteration of languages which hapned almost throughout al Christendome with diuers discourses and sundrie speeches taken out of those godly Fathers a thing vnpossible for any man to haue effected in their time the people being then seasoned with the doctrine of Christ by the reading of the Scriptures the preaching of good Bishops the frequenting of their Sermons and the Ecclesiasticall seruice which euerie where was done according to the rule of the Apostle in the vulgar tongue And yet wee are not to imagine that this monster was perfected by such increase and growth all at once For first it found such as by whome it was conceiued and after some to beare it others to bring it foorth others to receiue it vpon their laps others to nurse it and others to like and beautifie it Many were the ages that ouer-passed before it came to any certaine forme or shape and hardly hath it as yet attained an assured and secure estate as we shall see when as the most learned and soundest part of Christendome hath condemned smothered it right out sometimes by the spirit of the mouth of the Lord. Damascen about they yeare 800. was the first that remoued the markes of the ancients concerning this matter prouing also a patron of many other superstitions in his time but particularly of the adoration of images Out of this man our aduersaries alleadge these words The bread and wine are not figures of the body bloud of Christ L. 4. c. 14. God forbid but it is the verie deified body of the Lord the Lord himselfe saying This is my boby not the figure of my bodie c. directly contrarie to Tertullian Saint Ambrose and Saint Augustine The Lord hath not doubted to call the bread his bodie althogh it were but the figure and signe of his bodie c. Againe Damascen saith If any man haue called them representations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basill it is before their sanctification Whereas we are of iudgement with Bellarmine that before the same they could not be called by that name and in deed it is after But of what force can these his speeches be if he agree not either with our aduersaries or with himselfe Thou demaundest saith he how the bread is made the bodie of Christ c. I answere thee the holy Ghost worketh these things farre surpassing speech and vnderstanding but the bread and wine are taken Then they retaine their substance Againe God stooping to our wonted vse and custome worketh the things that are aboue nature by the things that are accustomed vnto nature As in Baptisme hee ioyneth the grace of the holy Ghost with the oyle and water and hath made the same the washing of regeneration So because it is an ordinarie thing for men to eate bread and drinkewine hee hath ioyned to these things his Diuinitie and hath made them his bodie and his bloud c. Then the bread and wine do continue in the holy supper no more transubstantiated then the water and oyle in Baptisme And declaring this coniunction afterward Esay saith he saw the coale not altogether simple but made one with the fire so the bread of the Communion is not altogether simple but ioyned to the Diuinitie But yet not without the abusing of the comparison vsed of the auncient writers for the representing of the Vnion of the humane nature with the diuine in Christ Now the burning cole abideth still a cole in Esay and notwithstanding a propitiation for his sinnes How doth al this agree with that deified bodie that he spoke of a little before With that which they say at this day that came after Thomas That the bread is not the bodie of Christ That the essence of bread goeth not into the essence of the bodie but that it giueth place to the bodie but that it vanisheth away c And who seeth not that these are patches ill fauouredly set together by a Monke which knew not whereunto to hold himselfe Apon l. in Cant. l 5. sub fine Aponius a great man in his time dealeth somewhat better Christ according to the place time and cause is become the meate and drinke of the Church by the Sacrament of his bodie and of his bloud And in an other place he calleth this Sacrament Desponsationem annuli traditionem osculi The ring and the kisse of the affiancing of Christ vnto his Church that is to say the certaine pledge of the coniunction of the faithfull with Christ And now consider the doctrine of the Church in the VII generall Councell Citatur in Nicaen Syn. 2. art 6. held at the same time at Constantinople vnder the Emperour Constantine V. wherein all Images of Christ were condemned this onely for so the holy supper was there called being reserued All those saith he doe glad and reioyce themselues which bring to the saluation of the spirit and bodie the true image of Christ which our high Priest taking wholly vpon him our fleshly masse when hee drew neere vnto his Passion gaue vnto his Ministers and Disciples for a figure and remembrance of exceeding great efficacie for hauing freely and willingly offered himselfe to die hee
III. a great promoter of this monster moueth this monstrous and brutish question What eateth the Mouse when she gnaweth the sacrament Lombard hath answered God knoweth And notwithstanding towards the end It may be safely said that the bodie of Christ is not taken by beastes But the schoole of Sorbone hath noted Hie Magister non tenetur Other follow not the iudgement of the maister of the sentences in this point Iohannes de Burgo verie grossely The Mouse doth take the bodie of Christ Innocentius more subtillie The bread passeth away miraculously when the bodie commeth and the bodie passeth and getteth it selfe away when the Mouse draweth neere Alex. p. 4 q. 45. membr 1. the bread commeth into his place againe Alexander Hales The bodie of Christ is euen in the bellie of the Mouse and yet no disparagement to the bodie of Christ nor yet to the Sacrament in the bodie in like manner of a dogge or hogge c. Bonauenture verily dealeth more honestly The Mouse cannot eate it God forbid it should euer come to that And what would the Fathers say concerning these absurdities which teach vs That no bodie receiueth the bodie of Christ that hath not first worshipped it And that many worship it which doe not receiue it And what vnequall dealing is this here to eleuate and hold vp on high a peece of bread for the bodie of Christ to call it our Lord to adore it and belieue it to be God and after this eleuating of it to debase it so farre as to make it subiect to the filthie vomiting of men and deuouring guttes of greedie beastes And this may serue for a scantling of the goodly diuinitie proceeding from this deuise of transubstantiation and their bookes are full of the like Their contrarying and crossing one of another is a thing no lesse worth the noting The contrarieties which they haue vttered in the deciding of the former questions Gl. in C. Tribus Durand in Rational l 4. c. 41. Aftesa in Sum. 4. part tit 17. Richard 4. d. 9 q. 1. Bonau 4. d. 9. q 1. Thom. 3. q. 80. art 3. C.S. quis per ebrietatem ibi Gloss Caiet tom 2. tr 2. c. 3. 5. Thom. opusc 58. c. 13. The first Is the bodie of Christ taken in at the mouth passeth it into the stomacke To the first they answere yea At the second they are astonished Gratian his Glose saith So soone as the tooth toucheth it it is swiftly conueighed vppe into heauen Durandus From the mouth it passeth and goeth forward vnto the hart that is to say into the soule And then there ceaseth to be any corporall presence the spirituall onely remaining Another Yea it goeth downe into the bellie prouided that the kind haue not beene changed in the mouth Others it passeth downe thither and there abideth vntill the kindes bee consumed How much better had it beene for them to haue held themselues to the Fathers The heauenly bread which nourisheth our soules is not that which goeth downe into the stomacke c. And in deed Cardinall Caietanus was ashamed of the contrarie saying That it is most false to affirme hold that the bodie of Christ is taken corporallie for it is taken spiritually in the Eucharist by beleeuing and not by receiuing Againe He that eateth not cheweth not the bodie of Christ but the kinds but the spirituall eating which is performed by the soule obtaineth the flesh of Christ which is in the Sacrament c. Secondly The bodie of Christ at such time as it is taken in the Eucharist is it in heauen or not Thomas answereth Jt is visiblie in heauen in the shape of a man but his diuinitie his bodie is vpon euerie altar sacramentallie If hee vnderstood this word as Saint Augustine doth we shall agree together but hee vnderstandeth it by an inuisible bodie And what shall then become of that which all the Fathers say vnto vs As he is God he is infinite he is euerie where but as hee is man he is finite limited and abiding in one place Whereunto they bring forth this goodly distinction but let him proue it that can The bodie of Christ is in a place but not locally It is quantū but not after the manner of a qualitie that is to say it is a bodie but not corporally c. Thirdly What becommeth of the substances of bread and wine in this change Gl. in C. species de consecr d. 2. in C. firm ext de Sum. Trinit Caiet in Tho. Thomas saith after Lombard That they are turned into the substance of the bodie and bloud of Christ. Gratian his Glose and the extrauagants That they vanish to nothing And Pope Innocent the third in like manner Scotus thereupon refuteth Thomas and Caietanus refuteth Scotus Likewise they are not agreed vpon their propositions for diuers let not to say after all the Fathers The bread is the bodie of Christ Scotus to the contrarie saith That it cannot be said so and as farre off is that Panis fit corpus Christi The bread is made the bodie of Christ. But rather Of bread the bodie of Christ is made c. C. Non oportet ibi Gloss de Consecr d. 2. C. Cum Martha S. Verū de celebr Miss Thom. 3. q. 14. art 8 Durand l 4. c 42. Scot. in Rep d 2. 3 d. 10 q. 1. And how much shorter had it beene for them to hold themselues to the fathers The bread is the bodie of Christ is made the bodie of Christ Per modum Sacramenti after the manner of a Sacrament Fourthly What becommeth of the water in this change who is it that bringeth it to nothing That transubstantiateth it into bloud with the wine And into Christs vitall humour c. Thomas more subtilly turneth it From water into wine and after from wine into bloud Durandus dealeth more so berlie Who dare bee so bold to decide the question And what shall become then of their Allegorie That the water signifieth the Church the mingling of the water with the wine the coniunction of the Church with Christ But Scotus after all this giueth the crosse blow vnto all these pretended changes The first opinion saith he was that the substance of bread did abide the second that it did not but that it vanisheth into nothing or is resolued into the first matter the thirde that the bread is turned into the bodie of Christ c. But I say that althogh the substāce of bread shal abide yet is shal not take away our worshipping of it yet shall not be any cause of idolatrie and that the substance of bread doth more fitly represent the bloud of Christ then the accidents alone Petr. de Alliaci l. 4. Sent. d. q 6. seeing there is more resemblance betwixt substance substance then betwixt a substance and an accident And the Cardinal of Alliaco hath followed his steps The maner saith he that admitteth that
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
which was to come by which it was signified that by one sacrifice of which that was but a figure the liues of the people shoulde spirituallie bee spared And that one is Iesus Christ Idem de ciuit Dei l. 10. c. 5. who was offered vppe and giuen for our sinnes and is risen againe for our iustification whereupon also the Apostle saieth vnto vs Pascha nostrum immolatus est Christus Christ our true Passeouer was slaine and sacrificed c. And this is that which hee sayeth elsewhere in one word That which euerie man calleth a sacrifice that same is the signe of the true sacrifice Now all of them vse these wordes Altars Sacrifices and these verbes to Offer to Sacrifice for the considerations hereafter set downe for these manners of speaking did runne verie smoothlie and pleasantlie amongst Christians in those dayes comming either newlie from amongst the Iewes or else the Gentiles whose principall seruice consisted in sacrifices and yet notwithstanding they put thereunto continuallie if wee giue good heede thereto such corrections as are necessarie Whereby wee may iudge if they had but a little foreseene in what diuerse sortes they are now abused the Sacrament being drawne by little and little to a Sacrifice and then the worde Sacrifice drawne from his Metaphoricall sence to a simple and proper sence and from a sacrifice of thankesgiuing to a sacrifice propitiatorie what restrainte and limits they would haue closed them in withall CHAP. V. How and by what Degrees the sacrament of the holy Supper was turned into a propitiatorie sacrifice SOme there are which aske how this did happen vnto the Church Truelie not all at once For wee see in euerie dayes successe that when Sunne is set there is a twilight before that darknes it selfe doe come to hide and couer all thinges So after that those great lightes of the church which tooke their brightnes from the true light of the Gospel had runne their course yet there remained some glimses of that their brightnes a long time after notwithstanding that they were smothered and stifled with the palpable fogs of blinde superstition and although they were violently forced by a contrary seÌ„ce to do the thing they were neuer ordained for And this we see in Beda Beda in Leui. c. 1. the grand Disciple of S. Augustine who sayeth Christ is offered for vs both the Priest and Sacrifice together and hath eaten and destroyed our sinnes inasmuch as hee is our Priest according to the order of Melchisedech and in like manner the true Ministers of the Church doe eate the sins of the people by attributing vnto them the remission of their sinnes in the Church wherein sinnes are forgiuen If hee had beene of the same opinion with our aduersaries hee shoulde haue concluded And therefore the true Priestes do eate the sinnes of the people when they say the Masse for them c. Again We are commaunded to celebrate the feast of the Passeouer euerie daye Our aduersaries would saye here To say the Masse euerie daye But hee Idem in Exod. that is asmuch as to saye Let vs daylie goe from euill to good and from good to better and let vs consecrate our first borne vnto God euen our good workes seeing hee hath ouercome the Diuels for our sakes Again The high Priest entred into the forepart of the Tabernacle euerie day for to sacrifice And this is to put vs in minde to offer dailie vnto God the sacrifices of praise of humilitie and of a contrite spirite c. Thus turning euen the propitiatorie Sacrifices of the law into the Sacrifices of praise those which were offered by the hand and ministerie of the Priest to those which were offered by euerie Christian Albinus sayeth the same as also Charles the great And as for the Sacrament of the Eucharist The sacrament of the bodie and blood of Iesus Christ saith Charles the great was giuen vs thereby to renew the memory of his passion and our saluation And this was about the yeare eight hundred Bertram in the time of Charles the bald about the yeare 900. Bertram de corpore sanâ—uine Domini Heb. 7. Our Lord hath done this at once euen in offering vp himselfe that is to say sacrificing himselfe for vs For he was once offered for the sinnes of the people and this oblation notwithstanding is daily celebrated by the faithfull but in a mysterie to the end that what our Lord Iesus hath accomplished in offering himselfe once might be handled euerie day by the celebrating of the misteries of the renewing of the memorie of his passion Where it is to be noted how he opposeth the mysticall receiuing to the reall receiuing and the daily renewing of the remembrance to the once offering of the sacrifice Againe He hath saith he left vs an example which is daily offered by the faithfull in the mysterie of his bodie and of his blood namely that whosoeuer wil draw neere vnto him may know that he must haue part in his sufferinges the image and representation whereof is exhibited in the holy mysteries that is to say in the breaking of bread the renewing of the memorie of his bodie broken in the powring out of the wine the shedding of his blood for vs. Haimo saith To speake morally Haimo in c. 5 Ose in c. 2 Abac. Malach 1. the sacrifices of the Lord are the praises vttered by the belieuers the penance of sinners the teares of the humble suters whereof it is written The sacrifice of God is a contrite spirite c. Againe Prayer is a speciall sacrifice to be offered to God and so is almes also c. Remig in Psal 55. Remigius If we will sacrifice to God let vs not seeke out of our selues for that which wee are about to offer vnto him we haue in our selues the incense of praise the sacrifice of faith onelie let all that which wee offer be kindled made the more feruent and coupled with charitie Againe Idem in Psal 95. There are not any sacrifices that auaile without faith for there is no place for a true sacrifice out of the Church c. These men howbeit great and renowned for knowledge at this time doe call the sacrament of the holy supper as also the Masse such as it was then celebrated a sacrifice but doubtles with the same mind and in the same sence that Rabanus one of the same time with them did vse it Rabanus de Institu Cleric l. 1. c. 32. Sacrificium saieth he quasisacrum factum a sacrifice as if a man would saye a holy and consecrate worke or action which is consecrated by a mysticall prayer in the remembrance of the passion and suffering of our Lorde c. Which selfe same thing Paschasius calleth otherwise The passion of Christ in a mysterie Pasc de corp Sang. Domini Theophil in Iohan. c. 8. the calling to minde of the passion of the Lorde on the Altar
c. Theophilact about the yeare 1000. The medicines which are effectuall and forcible doe heale euen at the first time being administred but those which neede to bee taken againe and againe doe argue their weakenes sufficiently euen by that onely note euen so it fareth betwixt the Legall sacrifices and the sacrifices of Christ But here riseth a question whether that we also doe offer sacrifices and oblations without shedding of blood vnto which wee aunswere affirmatiuelie but it is in that wee renue the memorie of the death of the Lorde and yet in the meane time it is but one sacrifice not manie because is hath beene offered but onelie once wee offer then daylie himselfe or rather the remembrance of this oblation by which hee did offer himselfe c. In place else where hee giueth vs these generall rules Where there is remission of sinnes there needeth not anie more sacrifices but Christ hath offered a sacrifice seruing and standing sufficient for euer and therefore wee haue no neede of anie other seconde sacrifice c. Anselmus in like maner Ansel in Ep. ad Heb. c. 10 Howbeit we offer sacrifices euerie day yet it is no other then the recording renewing of the memory of the death of Christ therby we offer but one sacrifice not manie for hee was onelie once offered c. Againe All that we doe is but the renuing of the remembrance of his death Againe Our Lordsaide Take eate and sacrifice offer vnto God And S. Paule to the same ende That the Saintes were perfected by one onely oblation And this hath come to passe within this thousand yeares so hard and difficult a thing it is to bring the learned to speake the language of the Masse though the abuse and mischiefe be alreadie brought in And indeede we shall see hereafter that it doth not speake it it selfe But now since the yeare fiue hundred vntill this time it hath ouerrunne great large Dominions and yet by certaine degrees and by the concurring of diuerse causes During the feruent and deuoute zeale of the Christian Church the holie supper was celebrated euerie Lordes day Carol. Mag. l 7. c. 138.182 167. yea in some Churches euerie daye and the number of Communicantes was ordinarilie verie great whereby wee haue seene herefofore that in populous Churches and congregations there haue beene distributed at one time diuerse great loaues and diuerse great cuppes of wine This zeale together with the time grew luke-warme whereupon wee see that S. Ambrose and S. Chrysostome are greatlie grieued to see That it was their dutie to attend at the Lordes Table and that no man hasted to come thereto c. Insomuch also as that exhortations manie and diuerse being vsed to draw the people thereunto but profiting nothing there were diuerse Canons made to binde and inforce the people thereunto as also ciuill lawes Let all the faithfull communicate and staye the Masse without anie more bidding L. 2. c. 45. yea at the least let them not faile to communicate on the Lordes daye c. But whether it were the obstinacie or carelesnes of the Pastors or both that were the cause these Canons profited little In the ende there was a lawe made That such Laye people as did not communicate at the least euerie feast of the Natiuitie Easter Whitsontide Add. 3.38 should bee held for infidels and ratified afterward in the Actes and Statutes set forth by Charles the great thus the Table of the Supper stoode solitary and as a reiected and forlorne thing for the most part at least in respect of the Laitie The ecclesiasticall persons continued their communicating for some time and so there still remained a certaine forme of Communion or Eucharist But shortlie after loosenes laide holde vpon them also as it had done before of others Whereupon we see that the Church is constrained to make Canons That at the least three or foure should alwaies communicate with the Priestes The printes whereof are as yet in the Abbye of Clugny where the Deacon and Subdeacon doe receiue the Communion as yet vnto this day together with the Priests But afterward these three were shufled vppe into one this one was hee that rung the bell whome they called the Sexten Camp nariū And this coldnes did still so encrease that Charles the great is constrained to make a lawe L. 5. c. 93. l. 6. c. 118. Add. 2. c 7. by which the Priest after hee hath consecrated is bound to communicate because that euen hee himselfe did oftentimes abstaine and there are manie olde Canons to that purpose Thus the vse of the Communion was lost by degrees this Communion I say wherin Christians were admonished and put in minde of practising true charitie by the substance of the bread which consisted of manie cornes wrought vppe into one loaf seeing thy bee manie members of one bodie liuing vnder one heade euen Iesus Christ our Lord and so proportionablie the sacramentes themselues fell into a consumption as namelie the bread from manie loaues to one and from a great one to a little one no bigger then would serue being deuided onelie for three persons and in the ende as wee now see to breade no bigger then a penie And the wine consequentlie so as it might fit the other from great vessels vnto little pots such as serue at the Masse from manie cups to one from a great one to a little one And it is notwithstanding to bee noted that this abuse had his abode onelie in the Church of Rome all other Churches as those amongst the Abissines Armenians Syrians Grecians Muscouites c. hauing retained and retayning the Communion as yet vnto this daye Now it fell out also that the people no longer communicating in the holy supper became negligent in other partes of their accustomed seruice and particularlie in that of bringing of offeringes which consisted according to the Canons in breade and wine from which was taken what was necessarie to bee imployed in the Communion for those offerings ceasing it was a cause that the Communion also ceased Carol. l. 1.5.94 152. And indeede we see that this law is oftentimes renued by Charles the Great namelie That the people should be warned to communicate and bring their offeringes euerie Lordes daye For that the one did cease to bee because of the other and thereupon also the requesting of the one was with the more honestie by reason of the other Wherefore to cherish them vppe both in deuotion as also in liberalitie they were giuen to vnderstand that the Masse did not onely benefite and serue them by their communicating in the Sacrament in it but that the principall point of comforte vnto them thereby was yet behinde namelie the sacrifice in the merite whereof they had part inasmuch onelie as that they were present thereat prouided euermore that they for their partes brought their sacrifices that is to say their offeringes with them There was