reputed for the seede There is question then about this faith In controuersies we must haue recourse to the Scriptures and euerie man saith that he hath it To know of what side Christ is and euery man betaketh himselfe to him as his ayde and thereupon all Christendome liueth in suspence and doubt or in trouble But my brethren let vs not beleeue men Men saith our Lord himselfe who know not of their owne vnderstanding either from whence he commeth or whether he goeth The spirits of men saith the spirit of God which are not able to comprehend his wayes In a Sea so vnknowne to man in these gulfes so perillous we cannot attaine to the deliuering of any sure and certaine speech from other where then God himselfe from the father who hath spoken from heauen shewed vs the sonne Matth. 17.5 Iohn 5.3 9. Psal 19. 2. Tim. 3. and said vnto vs heare him from the son who crieth vnto vs in the midst of the Temple in the heate of the Pharisies and all these great doctors their disputations Search you the Scriptures diligently and from the holie Ghost who hath said to vs They cause the eyes to see they giue vnderstanding to children by the Apostles they are inspired of God they make the man of God euen the Euangelist and teacher himselfe instructed vnto euerie good worke and wise vnto saluation Our fathers say some vnto you beleeued as well liued as well whereto serue these alterations Verily if you vnderstand this of your carnall fathers then what other thing doe you say S. Bern. Epi. 91 besides that which the Iewes said to our Lord or which the Turkes or Iewes may not yet say vnto vs How farre better saith Saint Bernard speaking of the reformation necessarie in the Church Let them be cast behinde both me and you which say we will not liue better then our fathers If of the spirituall as of those that haue begotten vs to Christ then who are they but the Apostles and the holie fathers that followed them And what say we herein but by their mouthes And who is there to leade vs more from customes to the lawe from traditions to the holie Scriptures Irenaeus saith The Apostles preached the Gospel Iren. l. 3. c. 1. 11. con h. ret Tradiderunt Iust Mart in Dialog cum Tryphon in exposit fid and afterward by the will of God deliuered it vs in the Scriptures that so it might be the foundation and pillar of our faith Iustinus Martyr We must fixe our faith vpon God and his onlie instructions not vpon mans Traditions we must haue recourse to the Scriptures to the ende we may finde assurednesse in all things c. That Dauid that the Euangelists that the Epistles of the Apostles doe teach vs Tert. con Hermog Cum Apostolis senti c. Tertullian I doe not receiue or admit of that which thou bringest of thine owne without any Scripture If thou bee an Apostolicall writer be furnished with the doctrine of the Apostles c. Bring backe the heretikes to the Scriptures and so saieth hee they will not bee able to maintaine themselues What would he haue said then at this day of our pretended Catholikes who abhorre nothing more then to bee drawne backe to the Scriptures Verilie and without all doubt the same which he saith of these heretikes Heretici sunt lucifugae Scripturarum Like Owles they flie from the light of the Scriptures Wherefore if that which thou speakest be not written beware of that Vae that curse which is pronounced by the spirit of God against them which adde vnto the Scriptures S. Cyprian Cypr. de laps in Epist 74. Doe the Martyrs commaund any thing to be done But what if it bee not written in the law of the Lord. c That saith he must bee done which is written for so God appointed Iosua wee must haue good regard to see if it bee written in the Gospel in the Epistles of the Apostles or their acts for if it be then such holy traditions must be obserued and kept Traditions as we see contained in the Scriptures for so did the fathers vse this worde and not for all that which may be imagined in mans braine prouided that it be of continuance and toleration Origen Orig. in Ierem. in 25. in Matth. Wee must call the holie Scriptures to witnesse without these witnesses the sence and expositions which we giue them worke no beleefe VVhatsoeuer the golde bee which is without the Temple yet it is not sanctified and as litle that sense which is besides the Scripture Athanasius Athan. contr Idol ad Iouinian in 2. orat contra Arrios de interpret Psalm in Synopsi Theodor. l. 1. Socrat. l. 1. 5 Basi de ver fid in Mora◠Regu 26. 80 The holy Scriptures are sufficient of thēselues for the demonstrating of the truth The stones wherewith the heretikes are to be stoned are fetcht from hence they are the Mistresses of the true faith the anchors and props of our c. And this is the cause why in the disputation against the Arrians Constantine the Emperor breaking the array vnto the Councell of Nice appointeth not any other weapons The Euangelicall bookes saith he as also those of the Apostles and Prophets doe teach vs euidently whatsoeuer wee must beleeue Let vs gather from thence the deciding of our controuersies Saint Basil It is a most euident signe of infidelitie and pride to go about to bring in any vnwritten thing for the Lord hath said My sheepe heare my voyce and follow not the voice of any other c. Whatsoeuer we doe or speake must bee confirmed from thence for the beleefe of the good cōfusion of the wicked Euery faithful man hath this proper to him not to adde any thing thereto neither yet to ordaine any new thing for whatsoeuer it is that is besides the Scripture is not of faith Ambros de vocat Gent. l. 2. c. 3. in lib de Parad. c. 12. and therefore is sinne Saint Ambrose VVhere the Scriptures speake not who shal speake VVe must adde nothing to the commaundement howe good soeuer it be who so addeth thereto any thing of his owne argueth it of imperfection c. Saint Hierome The Church of Christ which dwelleth well Hieronym in Mich. l. 1. in ps 98. in Ezeen c. 3. in Agg. c. 1 in Mat. c. 23. in Esa c. 8. and all ouer the world c hath her townes the law the Prophets the Gospel the Apostles It goeth not beyond her limits that is to say the holy Scriptures VVhatsoeuer we say must be auouched from thence The Scriptures are our true meate and our true drinke of this wood is the house of wisdome built whatsoeuer is not authorized by them should be contemptible to vs is likewise striken with the sword of God who so is desirous to deliuer himself out of any doubt let him go thither but
let him know that tendeth any other course that he shall not attaine vnto the light of the truth which he shal grope after in darknes To be short saith he what soeuer is said since the apostles times is cut off it beareth no authority with it c. Hieronym in Psal 87. how holie prudent soeuer the Authors thereof might be S. August The Canonicall Scripture is set vpon a throne and euerie faithfull vnderstanding must be subiect thereunto If we yea if an Angel from heauen August contr Faust l. 11. c. 5. cont lit ras Petil. 6 lib. 2. contr Donatist c. 6. tract 2 in Ep. S. Iohan do teach any thing more then that which is contained in the Scriptures the Law or the Gospel let him be accursed In our cōtrouersies let vs bring this ballance these gold waights as out of the closet of God to iudge that of weight from that which is light Let vs there iudge of errors for God hath placed in the Scriptures a bright and cleare shining firmament to discouer confute them The Councels for saith he vnto the Arrians I alledge not vnto thee the Councell of Nice Cont. Maxim Episc Arrian l. 3. c. 14. De Ciuit. Dei l. 11. c. 1. Epist 166. De vnit eccles c. 1. 3. 4. 5. 6. 16. neither therefore doe thou alledge vnto me the councel of Rimini but let vs trie the maistry by the Scriptures which both you and I my selfe doe well approue c. The Church likewise for The citie of God doth beleeue in the Scriptures and by them is faith conceiued In the Scriptures saith he we haue learned Christ therein also haue we learned to know the Church we haue knowne the head and therefore cannot misknow the bodie thereof VVhether we or the Donatists be the Church the Scriptures alone will teach and instruct vs. Saint Chrysostome The ignoraunce of the Scriptures hath begotten heresies c. Though the dead should liue again or an Angel descend frō heauen Chrysost in hom de Laza. yet we must principally and before them beleeue the Scripture The Angels are but seruants ministring spirits but the Scripture is the Lord maister In Epi. ad Gal. hom 1. In 5. Mat. hom 43. 49. In 1. ad Thess homil 7. In 2. ad Corin. homil 33. In Psal 5.95.142.147 In at this gate doe both the sheepe and shepheard enter they driue away heretikes who so entreth not by them is a theefe The Scripture is the kingdome of heauen it is inclosed therein and fastned thereunto The gate of this kingdome is the vnderstanding of the Scriptures Setting our course and sailing after them wee haue the sonne of God for our patron and protector they are our rule and our squire As the light is vnto the eies so is the law of God vnto our spirits without it all our senses halt An heire doth willingly possesse himselfe of his fathers will and testament and so should we no lesse of the Scriptures the furniture and prouision for our warre against sinne and Sathan himselfe c. In which saith he in another place wee must either denie Christ or blot out the Scriptures or else become the obedient seruants of the Scriptures And if he said this then against the heretikes of his time then much more against Antichrist to come and vpon farre more iust causes and considerations For saith he when this cursed heresie the armie of Antichrist shall possesse the Churches there will not bee found any proofe or maner of helpe to trie and know Christendome by but the holy Scriptures By them alone a man shall know where and who shall bee the true church In this confusion and hurlie burlie there will bee no want of broching and blasing abrode of miracles for euen alreadie the counterfet Christians haue most but and if a man looke any other way then to the Scriptures hee cannot but bee offended perish and fall into the abhomination of desolation which shall bee in the holie places of the Church And therefore our sauiour Christ knowing afore hand that such confusion should follow in the latter daies will that we flie vnto the Scriptures And now also this is the cause why according to the aduertisement of Saint Chrysostome we call you thereunto we which thus alledge and contend with the hazard of our liues and for the working of your saluation and our owne that that Antichrist is alreadie come and seated in your Church and all this according to the Scriptures and by the Scriptures Hereto you replie If his Scriptures alone take place in this controuersie then what shall become of so many goodly traditions What becommeth them of the traditions 1. Cor. 11. What shall become of our Church Verely if you speake of diuine traditions such as whereof Saint Paule saith I haue receiued of the Lord Quod tradidi vobis whatsoeuer I haue deliuered vnto you of those which haue their foundation in the Scriptures and whereof Irenaeus saith vnto vs Looke what Gospel the Apostles preached the same they deliuered vnto vs tradiderunt inquit nobis in the Scriptures Of them saith Saint Cyprian which descend from the authoritie of the Gospel Cypri in Epi. 74. ad Pomp. and the writing of the Apostles Verelie we will be readie to defend them if you will beleeue vs with common armour we shall be both the one and the other quit and freed from all our paines and trouble for the Scriptures and they wil mutuallie acknowledge one another as doe the little riuers and their heads or springs being touched with the touchstone of the Scripture they will hold their value But if by Traditions you meane mans inuentions and doctrines that are without and out of the Scriptures then we tell you that Christ hath giuen definitiue sentence thereof In vaine do you serue me Matth. 15 9 teaching for doctrines the commaundements of men And thus spake he to the Pharisies who wholy rested themselues in the Church in the Sorbone of that time which said as you do of yours at Trent that it was no lesse grieuous an offence to commit against or omit any thing contained in their traditions In Thal. ord 4. tract 4. dist 10 Esay 29 13. then and if such commission or omission had beene in respect of any point of the law it selfe And there is great like lihoode that it is come vpon you which was forespoken by the Prophets They haue serued mee according to the ordinances of men Ierem. 8 8. and therefore wisedome shall perish from their wise men They haue cast behind them the worde of the Lord and there is no wisdome in them But if you suspect the soundnesse of the Scripture Iust in Tryph or rather the vprightnesse of God in his owne cause then let vs heare the fathers Iustine We must giue credite to God and his ordinances alone and not vnto humane traditions And that he ruleth them
of the obseruations of the Primitiue church seeing that a verie strong preiudicate opinion hath seazed the spirites of the greatest part that nothing is done now a dayes in the church of Rome but after that sort maner that to require any reformatiō therin is nothing else but a longing after nouelties and a remouing of the ancients their markes and limittes and lastlie seeing that they which make their aduantage of such abuses are not without store of colours thereby corrupting and disguising the olde and auncient monumentes and writinges and besmoking the new and latter ones that so they may carrie the greater shew of antiquitie amongst which that of making as to receiue the thinges for olde and auncient which haue meerelie regarded the succeeding times of the church is verie newe and latelie hatched This I say is the taske and text which we are now to finish and make plaine by the grace of God that so wee may prouide helpes for the strengthning and supporting of some simple men and preuent the malice of the contrarie minded to the end that antiquitie may shew it selfe antiquitie and noueltie may appeare to bee but noueltie and also to the end that the superstitious and long obseruation of some ill established noueltie may not carrie away the title of antiquitie from olde and auncient veritie That truth which is of all other most ancient may not grow out of date by reason of the antiquitie thereof That the disagreements in religion are for the most parte aboute traditions established without the warrant of the word carelesly and negligentlie looked vnto Ne inquam antiquissima illa veritas vel ipsa antiquitate antiquari videatur Certainelie hee that shall weigh and consider with sound and vpright iudgement the controuersies which are at this day in christian religion shall not finde them to be anie such things for the most part as are founded vpon any doctrine that is trulie auncient vpon anie doctrine I say that is taught or mentioned in the holie Scriptures notwithstanding that the Scriptures bee the true and proper boundes of whatsoeuer may fall into mens fansies and the olde and authentike Registers and Maisters of the church to line and square out whatsoeuer is the proper due and true possession of any one And further we doo freelie declare testifie that whosoeuer shall dare to remoue the same though neuer so little shall worthilie fall into the curse pronounced by the Prophet against them which remoue auncient boundes and markes But the question is of Traditions which haue insinuated themselues and are sprung vppe together with the time by the industrie of men and that to the choaking of the true plantes of Christes fielde Of Traditions which by the reading of Antiquities wee see and behold first in the bare and naked seede then in the bud putting forth growing and rising vp into a stalke bearing fruite ouergrowing in the end the good corne ouerspreading the earth watred with the vanitie and ordinarie curiositie of men manured and fed with the ignorance of the most darke and ouershadowed ages Of Traditions one marke or step whereof for the most part we cannot espie or finde out eyther in the holie Scriptures or in the Primitiue church but which from age to age we finde and see to haue sprung vp of some crosse or ouertwhart word or else of some vnexpected action as hearbes cōming by chance wherof there is no great regard or reckoning made or else to grow by a priuation or negatiuelie in some doubtfull question from thence proceeding into some affirmatiue not well and firmelie grounded and finally ending in a full and absolute conclusion from whence is drawne within some space of time after and so throughout euerie age such strange increase and ouerrunning measure such consequences so far differing from the first steps and footinges as that they which first cast the seede into the grounde not thinking of any such haruest would not bee able as it falleth out with the fowles of the aire letting fall some nut or acorn euer to auouch the same for theirs if they should returne to beholde them yea which would rather haue smothered and stifled them in the birth if they had foreseen anie shew of such monstrousnes to haue eusued And finallie of Traditions which smoothlie conuey themselues vnder the habite of indifferencie and a certaine kinde of pretended seemlines into thercome and place of profite of necessitie of subiection yea and that greater then any Iudaicall seruitude and of the Articles of faith Articles I call them seeing that men now a dayes such as are our aduersaries are farre more tenderlie affected and deeplier doting vpon their owne inuentions then vpon faith it selfe And for the which they let not to stand and contend a great deale more in the church of Rome to maintain the same then they do striue and seeke to root out Atheisme notwithstanding it iet vp and downe like a Lord and spreade it selfe into euerie coast and quarter vnder the name of Philosophie priuilie vndermining and thereupon forciblie ouerturning the foundations of the church of Christ the holie Scriptures and the holie Sacramentes Articles againe for the strengthning whereof they are not ashamed to weaken so much as lieth in them the force and authoritie of Gods word and for the procuring of authority thereunto they defend the sufficiencie integritie and simplicitie of the same they make no conscience to call the ministerie of death the ministery of our life and to pronounce as imperfect and vnsufficient vnto Saluation the Scriptures whereof the essentiall worde did say vnto the Iewes and then by a stronger reason to vs Examine the Scriptures diligentlie and carefullie for you thinke to haue eternall life by them and they are those that beare witnes of me Now it were no hard or difficult matter to demonstrate and shew foorth the same throughout all the Articles which are in controuersie and indeede the matter hath beene performed by diuerse alreadie But I will rest my selfe for this time in shewing the truth thereof in the matter of the Masse and the appendances thereof because at this day it occupieth the principall place of Diuine Seruice in the church of Rome because it seemeth vnto them the badge cognizance to distinguish betwixt the good and euill Christian because that in not going thereunto or in going thereunto is as they hold in their opinion to worke a mans damnation or saluation And lastly because that it containing comprising in it eyther the doctrine or the practise of the principall pointes which are in controuersie betwixt vs it shall stand for a full reuew of the whole bodie of their religion or not want much thereof if it bee throughlie examined and sifted If then it be of such moment and importance vnto saluation as they would make vs belieue we need not to doubt anie thing at all but that we shall finde it so most clearelie and euidentlie by the holy Scriptures
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
Walaf c. 22 there was shew and apparance that it was meet that it should likewise grow in pompe and ceremonies And moreouer concerning the circumstances of time and of the howre they saye sometimes that it should bee before sometimes they say that it should bee after Noone sometimes at Morning sometimes at Night and sometimes in the night season And for the place that it was in priuate houses in caues in dennes and holes and in most secret places And for garmentes In the first ages say they Masses were said with common apparrell the priestlie robes hauing altered and increased from time to time which notwithstanding Walafr c. 23 there are some in the partes of the world lying Eastward which yet vse them as at the first And as for vessels The cups in the Primitiue Church were of glasse and of wood c. Then say they were our Bbs. of gold Thus then you heare what these industrious searchers out of the ancient seruice of the Church do say vsing notwithstanding the Phrases and tearmes of the age wherein they liued though vnknown amongst the former as those of the Masse of the Sacrifice c. And they might also haue seene in their times and dayes the Bookes of the rites or prescript formes vsed in the Church before that the authoritie of Popes suborned and vnderpropped by the power of great Princes for so long a continuance of time had abolished both the vse and memorie thereof But to the end that wee may not thinke them to goe by gesse in that which they say neyther yet that we may seem to repose our selues vpō that only which they say nor regarding how much or little they agree with the former and more honorable reportes of antiquitie drawing neere vnto the times of the Apostles let vs heare in what manner Iustine Martyre about the yeare 160. describeth the holie Supper On the daye sayeth hee which is called Sundaye Iustinus martyr in Apologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the Lords day there is an assembling and comming together of all manner of people dwelling eyther in the fieldes or in the citties into one place and there are read the Actes or Recordes of the Apostles and the writinges of the Prophetes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so long as the time would suffer Then when the Reader had left off reading ô 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say he which was President or chiefe in the assemblie that is to say the Bb. or Pastor deliuereth an admonition and exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of discourse tending to the stirring of them vppe to follow and practise those good thinges afterwarde we rise all as one and send our praiers vnto God And as wee haue said before praier being ended the breade the wine and the water are brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he which directeth the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuereth with all the power and might in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers and thankesgiuing and the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consenteth adde thereunto their approuing voice affection and blessing saying Amen Then followeth the distribution which is to euerie one present the cōmunicating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the thinges which were blessed by thanksgiuing and they send of the same vnto those that are absent by the Deacons In the end they which are of abilitie and are moued therewithall giue euerie one according as it pleaseth him and that which is gathered abideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him which is president or chiefe amongst them wherewithall he made prouision for the fatherlesse widdowes sicke persons captiues and needie straungers c. And in another place going before After saith he that we haue washed that is to say baptised him that hath receiued the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ioyned himselfe with vs we bring him into the assemblie and congregation of the brethren where they are come together to make their common prayers both for themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for him that hath beene enlightened and for all manner of persons in what place of the world soeuer c. When prayers are thus ended wee salute one another with a holy kisse and then there is brought vnto him that is president 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread and the cup of water and wine and he hauing taken them giueth praise and glorie vnto the father of all thinges in the name of the Sonne and of the holy Ghost and maketh a great thankesgiuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he hath vouchsafed to thinke them worthie of these thinges which being ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioyne and put their blessing thereto saying Amen which being Hebrew signifieth as much as So be it Afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor hauing blessed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the people answering to this blessing those whom we call Deacons giue to euerie one of those that are present to receiue of the bread and wine and water so blessed by the said thankesgiuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they carrie it to those that are absent And this foode is called amongst vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist or Sacrament of thankesgiuing which it is not lawfull for any one to receiue which hath not before receiued the truth of our doctrine by faith and which hath not beene washed with the baptisme of regeneration for the remission of sinnes c. Now in these two places thus laying out the forme and patterne for the manner of the celebrating of the holy supper in the Primitiue church for our aduersaries cite them in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lithurgie or diuine office we haue all that which is before mentioned together with the euident markes of the whole Iewish seruice and yet we shall hardly bee able therein to find out the Masse Therein we well behold and see a flocke of Christians and one Pastor which doth call them together to serue God and to be fed with his word and with his sacraments the reader that readeth the holy scripture the pastor that frameth some exhortation out of the same vnto the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deuout prayers in a loude voice offred vp to God before and after aswell for the Church as for all other men Then afterward how the bread the wine and water are brought and not offered which are blessed by the Pastor by thanksgiuing vttered in a language that is vnderstood of all and not consecrated neither turned or changed by the whispring and muttering of certaine wordes the people ioyning therewithall their vowes and inward affections becomming a partie in this seruice Finally after a mutuall kisse the signe of the holy charitie which ought to be nourished amongst them as the mēbers of Christ the
concealed and kept backe Concil Tolet. 1. c. 14. Concil Caesar August c. 3. Liturg. PraesanctificatoruÌ„ Interprete Genebrardo that they were condemned by the Councels The first of Toledo saith If any man do receiue the Eucharist of the Minister and doe not eate it let him be put backe and excommunicate as a Church robber And that of Saragosa If hee doe not eate it in the Church that is in the verie place let him be accursed for euer Whereas Bellarmine alleadgeth the lithurgie of the presanctified amongst the Grecians which was said in Lent pretending that therin they did not consecrate or take any moe then one kind for certaine the lithurgie saith expressly that after that the Minister hath sanctified the bread he powred out the wine and water into the cup pronounced the accustomed words And the praier of the faithfull saith For behold his bodie without spot and his quickning blood c. which are set vpon this table And in the Post-communion they giue thankes vnto God for the receiuing of the one and the other That which is more speciall proper herein is that they consecrate for many in one day whereof they alleadge some one or other tradition But these are their cold and friuolous arguments vpon this point and in deed how can they be otherwise against the expresse word of God But we against these particular deuotions so endles and bottomles doe set this Maxime and generall rule In vaine do you serue me after your owne fancies being properly called in the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship And against that custome Tertul. de virg veland Cypr. ad Quin. ad Iubaâ—â—num August lib. 2. contra Donatist c. 6. de Bapt. cont Donat. lib. 2. c. 14. that euerie man frameth and fashioneth to himselfe whether new or old as best pleaseth him let vs set the true antiquitie Iesus Christ saith Tertullian and S. Cyprian hath said I am the Truth and not Custome And whereas Custome hath preuailed against the law let vs say with S. Augustine We must waigh and ponder the doctrines in the right balance of the scriptures and not in the false and deceiptfull scales of Custome But let vs draw all vnto a conclusion and let vs not be ashamed with S. Cyprian his saying That what others before vs haue erred in and done amisse let vs correct at the admonition and warning of the Lord and where doth he speake lowder and more clearely then in his word to the end that when he shall come in his glorie and heauenly Maiestie he may find vs holding fast such admonitions as hee hath giuen vs obseruing that which he hath taught vs and doing that which he hath done So be it And now by this time wee haue looked into all the partes thereof A Recapitulation how and by what degrees the holy Supper of our Lord is degenerate and turned into the Masse how of the corrupting of the one the other was first begotten then nourished and afterward brought vp to that state wherein it hath stood for these certaine ages and that so long as vntill it hath vtterly brought the other to nothing in the Church of Rome So straunge an alteration as that in the whole frame and booke of nature there is not the like to bee met withall seeing the Masse now retaineth no more of the holy Supper either in his outward or inward partes seeing that the best sighted hauing considered the one could not obserue or find so much as one step or note of the other because also it is to go against and exceede the lawes of nature to passe from one extremitie to another a thing not credible not possible to be acknowledged if the diligent obseruation of histories did not point out vnto vs both the first proceedings and also the growing of the same till it came at the midst The holy supper was an assemblie a bodie of the faithfull vnited and knit together in one spirite strengthning the faith stirring vp the charity and kindling the zeale one of another in one common manner of celebrating of the seruice of God The Masse what containeth it being said by a priest in some corner of the church shuffled vp by a cleark who vnderstandeth not for the most part of the time one word that he speaketh The holy supper did resound with songs to the praise of God sung indifferently by all the people it taught them by the reading expounding of the holy scriptures it lifted them vp vnto God raised them out of themselues by feruent ardent praier But what impression can the Masse make in the heartes of men being a certaine kind of muttering noise posted ouer by one man alone not vnderstood of those which are present yea hardly vnderstood of himselfe where the scriptures are read of purpose so as they may not be vnderstood the praiers vttered with a low voice in an vnknown tongue that so they may not be heard with attention and lesse followed deuoutly by the people where by consequent they abide fixt vpoÌ„ that which they see not minding any higher matters it hath signes without any signification it hath pretended mysteries without any thing misticall in them except it be the muttered hums artificially affected by him that consecrateth and the carefull regard of a premeditated ignorance to be wrought and effected by such meanes vpon and in the poore silly people In the holy Supper was celebrated the memory of the death and passion of our Lord by a plaine and open rehearsall of the cause manner and benefites of the same and thereby the faithfull were taught to acknowledge and call to minde the greatnesse of their sinnes and to admire and magnifie the great and vnspeakeable mercies of God stirred vp consequently to renounce and forsake themselues to giue themselues vnto God to die vnto their lusts and concupiscences to liue vnto Christ to Christ I say who hauing once deliuered himselfe to the death of the Crosse for to giue them life did yet further vouchsafe to giue himselfe to them in his sacramentes euerie day as meate and drinke vnto their soules to the feeding of them vp vnto eternall life In the Masse I appeale vnto the consciences of all those that eyther say or see the same who of them it is that can say by being at the same euerie daye that hee can learne or carrie away any of all this that the infidell can thence playe the diuine that thence hee can receiue any instruction either of the deadly fall of Adam or of the quickning death of Christ that the Christian can profit therby any thing be it neuer so little in the true acknowledging of the mercies of God or in the knowledge of himselfe or in briefe that he can therein perceiue his transgressions that so he may run to seeke the remedie or this drynes alteration of the soule and mind which our Lord calleth the thirst of righteousnes
we haue not faith we are not of God we haue nothing to pretend wherfore we haue any right or part in his inheritance But certainely that which we doe if we bee the true children of God we doe it not for the inheritaunce that were in some sort too seruile a thing but rather in consideration of the great bountifulnesse and louing kindnesse of God who hath so loued the world yea which hath in particular so loued vs as to haue giuen his onely Sonne vnto death to the end that belieuing in him we might haue eternall life Who furthermore hath manifested this secrete vnto vs hath giuen vs to belieue therein hath iustified vs in his Sonne and hath sanctified vs by his holy spirit because that this great loue and fauour of God towards vs most miserable wretches ought to beget a loue in vs which may mak vs to loue him alone and that for himselfe which may cause vs to renounce our selues for him and which may make vs loue our neighbours in him Not to procure vs thereby the celestiall Paradice but for the loue of himselfe Nay to loose a Paradice for him if we cannot haue it but without him Such ought to be our loue towards God as that it ought to bee intirely and wholly set on him and cleane and free from all respect of reward or punishment As likewise the good child obeyeth not his father because he is the heire this were an euill signe but naturally because he is a Sonne Neither is he heire because he obeyeth but because he is a child a child who by obeying cannot merite this inheritaunce for it is his part and dutie who notwithstanding by disobeying might loose it and that euerie houre in as much certainely as the inheritance dependeth vpon the father and that grace is lost by ingratitude if it be not renued supported by the goodnesse of the father a bountifull goodnesse descending more freely from the father to the Sonne then it ascendeth from the Sonne to the father And this againe is the cause The loue of God the gift of God wherefore it is a gift of God that this loue of God which worketh good workes in vs this loue of God which hath begotten vs for children to him in the bloud of Christ euen that this same loue should giue vs to be true children and should giue vs to loue God by the operation of his spirit This free loue I say of the Lord which hath iustified vs in his bloud and sanctified vs by his spirit in as much as the merit of Christ worketh not only to the obtaining of the remission of our sinnes A double or two fold righteousnesse but both of them the gift of God Rom. 6. in that we die in him but also to the giuing of his holy spirit vnto vs which renueth the spirit of our vnderstanding to the end that wee may liue to him And yet in the meane time both the one and the other gift is called righteousnesse the former that is the imputation of the righteousnesse of Christ for the remission of our sinnes when it is said Abraham belieued and it was imputed vnto him for righteousnesse The latter that is the operation and working of his holy spirit renuing vs from daie to day from the outward man to the inward and from the old to the new when it is said 1. Ioh. 2. That we are freed and set at libertie from sinne to serue vnto righteousnesse Againe Whosoeuer worketh righteousnesse is borne of God c. But these two sortes of righteousnesse though they both proceede from one and the same fountaine of liberalitie are farre differing the one from the other That as which is able to stand out against the anger of God at all assaies because it is the righteousnesse of Christ imputed to euerie faithfull man by the which he is iustified that is to say quit before God not as one that hath paide the full paiment but as one that hath obtained an acquittance and absolute discharge and that by hauing seene the hand writing defaced and the Bill of debt cancelled and therefore he is called Blessed to whome sinne is not imputed c. This as which can neuer make it selfe able to discharge vs of our debt toward God as making vs day by day more indebted vnto him by reason of that contradiction betwixt the fleshe and the spirit and by the making heauie and sad of the spirit of God within vs Wherupon also the Apostle crieth out of himselfe Who shall deliuer me from this mortall bodie c. And this little righteousnesse notwithstanding as also sanctification which appeareth in our workes is euermore the gift of God grace for grace in as much as those whome he hath iustified 1. Cor. 9. he hath also sanctified hee hath giuen vs faith and the spirit and both to belieue and to do Wherupon the Lord againe thus setteth vpon vs and saith What hast thou that thou hast not receiued Who hath giuen vnto me first and I will repay it him againe c. You are not your owne For you are bought with a price c. Why it is called a reward The word Merit vnknowne to the Scripture Eccles 16. And notwithstanding in as much as Godlinesse hath the promises of this life and of the life to come God vouchsafeth sometimes to call it hyre which hee giueth vs of his free promises hyre promised by him but not deserued by vs a reward whereof he is become debter vnto himselfe that so he might crowne his own gifts vnto the faithfulnesse I say of his owne promises and not to the sufficiencie of our merits For as concerning the word Merit it is not to bee found in the whole Scripture the word it selfe is no lesse new then the doctrine that followeth vpon it In Ecclesiast 16. whence they alleadge Euerie man shall find according to the merit of his workes Hebr. 13. Their Glose hath noted Placetur Deo To the Hebrewes likwise where they Translate Talibus hostiis promeretur Deus by such sacrifices God is merited that is by giuing and distributing of their goods the Greeke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is well pleased But let vs yet further heare the testimonies laide downe in the writings of the fathers The Lord Iesus saith Saint Ambrose Is come to fasten our sufferings to his Crosse Thus haue the old writers spoken Ambros de Incob vita beata l. 1. c. 5. and to forgine vs our sinnes In his death we are iustified c. Now as our sinnes are forgiuen vs in his death that in his death also the passions sufferings of our flesh might die that they might bee nailed to with his nailes Let vs liue and conuerse with Christ let vs seeke and search with Christ the things that are heauenly Wee are renued in the spirit let vs walke in the spirit let vs not cast our selues into new billes of debt by
haue not any reward but that which is bestowed vppon vs in our free pardon Saint Barnard saith in one word Bernard in Psal 91. Serm. 9. 15. De Sepulch Idem in Cant. Serm. 22. By faith Christ dwelleth in our harts and as for works they giue testimonie vnto our faith how that it liueth Againe The fruit of the knowledge of God is the strong crie of prayer c. Death being dead life is restored into his place in like manner sinne being taken away righteousnesse succeedeth it c. And how Because saith heâ—e in an other place they that are iustified from their sinnes desire and resolue themselues â—o embrace and follow holinesse without the which no man shall see God For they heare the Lord who cryeth Be holy c. But All these workes saith he all these pretended merits Sunt viâ—â— regni non causa regnandi They are the way to raigne but not the cause thereof But as we said before these two righteousnesses are verie much differing namely that which approueth and iustifieth our faith from that which iustifieth our selues that burning and beeing consumed at the onely appearance of the shining brightâ—nesse of the face of God this beeing of proofe against the Cannon shot of Gods wrath and Hell it selfe that being the worke of the newe man which is renued but slowly in vs this of the eternall God himselfe who hath giuen himselfe wholly and intirely vnto vs. And therefore all that righteousnesse before this is held for nothingâ— by the Apostle himselfe for worse then nothing that is for corruption and filthinesse so farre off is it from meriting any thing And this also euen with the littleâ— goodnesse that it hath in it is the gift of God and the worke of God working in our hearts by his spirit which saith vnto our pride What hast thou that thou hast not receiued That which is most rife in thee is the worke of Adam more weightie ordinarily then the rest and which concludeth against him Who can draw that which is cleane out of that which is foule and filthie c. For how should a perfect worke spring from an imperfect faith A sound fruie from a diseased tree But the case so standeth as that wee dayly crie here on earth Increase our faith strengthen it purge it from all diffidencie and distrust And notwithstanding wee admire heere the goodnesse of the mercifull God in respect of that which hee hath giuen to him whome hee hath iustified by the gift of faith and by the gift of righteousnesse hee will haue it called a reward but verily such a one as groweth due vpon free promise and not by purchase And thereupon our pride hath set in foote to build the matter of merit a word not heard of throughout the whole Scripture a word condemned throughout the whole Analogie of faith which setteth before it no other thing then the merit of Christ according to the free promise of the eternall father In the meane time where so euer there is Merces The abuse of this worde Merit Ierem. 31.16 Thom. l. 2. q. 114. art 2. a hire or reward promised of God the pride of man hath caused them to find out the merit of men Ieremie saith to the Church of the Iewes assuring them of their reestablishing They shall returne from the Countrie of the enemie Thy worke shall haue his reward From thence Thomas maketh an argument to proue their merit notwithstanding that there is properly handled the estate and condition which was to befall them in this world and not in the kingdome of heauen but hee concludeth notwithstanding that reward and merite cannot be but improperly spoken betwixt God and men betwixt whome there is no maner of equal proportion that is saith he That man obtaineth of God as in the nature of a reward it is because that he hath giuen him power and vertue to labour Quasi mercedem Hieronym in Esa l 15. c. 95. Mat. 5.22 Luke 6.23 Ambr. in Luc. l. 5. c. 6. But Saint Ierome hath spoken better alleadging this place That this reward is their inheritance which serue God In the Euangelists oftentimes Reioyce yee for great is your reward in heauen c. Ambrose verily wheresoeuer there is this word Merces interpreteth it praemium he causeth it to be attributed to the mercie of God and to be receiued by a Christian faith and in like manner all the rest as we shall see And as for that which Thomas argueth That that which is giuen according to iustice may seeme to be a condigne and worthy reward But the Apostle saith 2. Timoth. 4. Ambros in 2. Tim. c 4. Amplissima praemia The crowne of righteousnesse is reserued and laid vp in store forme which the Lord the iust Iudge will render vnto me in that day c. Verily he should haue called to mind that Saint Ambrose expounding this place saith Because that God giueth exceeding great gifts to them that loue him that is worthie of his greatnesse and not of our merits And the ordinarie Glose Seeing that faith is grace and eternall life grace it cannot be but that he hath giuen grace But Saint Augustine August in hom 50. Idem hom 14. as we shall see more largely and fully hereafter Nay saith hee Paul if he had giuen thee that which was due vnto thee he should haue bestowed punishment vpon thee c. Pardon me Apostle I doe not see any thing that is properly thine except euill and this is thine owne doctrine that thou hast taught vs That when God crowneth thy merites he crowneth nothing but his owne gifts c. And Thomas himselfe likewise may seeme to come neere to the same Thom. l. 2. q. 114. art 3. when hee saith That our workes considered as proceeding from our free will cannot merite but rather as proceeding from the grace of the holy Ghost giuen vnto vs. And in deed what man shall bee so proud as to dare to say That Abraham merited God by his workes vnder colour of those words which God saith vnto him I am thy reward Abraham saith the Apostle To whome faith was imputed for righteousnesse Now it were to be desired that the old writers had vsed this word more sparingly although their intention and drift be sufficiently cleare and manifest And whence it sprang But the truth is that that which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignitie or worthinesse the Latines haue translated Merit and consequently that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or reputed worthie they haue expounded mereri for want of an other verbe to expresse it in one word And in deed the old Glosarie saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mereri to bee made worthie is expounded by this word to merit And it may be verified by many places In the disputation that fell betwixt the Orthodoxes and the Donatists in the time of Saint Augustine this word was ordinarily
and so of plaine and euident sentences for the opening of the hidden couert ones But otherwise if vnder the colour of obscuritie thou labor to gather any point of new doctrine Irenaeus will say vnto thee Thou must reason from the cleare places of the Scripture and not from parables Saint Basil The things that may seeme darkly spoken in one place are most cleare in another Saint Augustine Who is so impudent as to expound anie place of Scripture for himselfe by an Allegorie if he haue not an other verie cleare place in the Scripture which may make it plaine Seeing likewise saith he in another place That of all that which is obscure therein Lomb. l. 3. d. 5 there riseth not any thing almost but that which is cleare elsewhere Lombard Tho. in Sum. q. 147. art 10. Pet. de Alliac Where as the Scripture is silent it will be good for vs not to affirme any thing Thomas Thou canst not reason from an Allegoricall sense c. To be briefe the Cardinall Alliaco That the scripture is a lampe that giueth light and that wee must haue recourse thither to haue saluation Gerson That an idiot a woman yea a childe Gers de Script de exa doct Pic. in Quest an Papa sup Concil are better to be beleeued alledging the Scripture then the Pope and a whole Councell And the Counte Iohannes Picus Mirandula after the same manner So farre off were these men who yet were the lights of their time from this darke opinion sprung no doubt out of the pit of vtter darknesse That the Scriptures were not any thing but darknesse But in a word the mischiefe is for that we will finde it difficult because that in the clearnesse thereof it is impossible for vs to finde out our inuentions obscure because that our traditions cannot stand before this light and imperfect because that neither by it nor before it we are able to defend our imperfections Yet so it is that our aduersaries replie that there are controuersies amongst vs that wee cannot agree of the expounding of the places which are alledged respectiuely How they must be expounded and therefore who shall expound them vnto vs who shall cause vs to admit of one exposition more then of another Let vs striue thitherward hauing Gods grace to assist vs let vs come thereto with the Zeale of his glorie the loue of the truth and the desire of saluation and then a meane knowledge ioyned with a good conscience would speedily attaine the ende And for some small taste thereof may it please the reader to examine certaine rules that follow being those which the auncient fathers doe teach vs. The first is That we be agreed vpon the Canonicall Scriptures thereby to auoyde the confounding of them with the Apocrypha that is To agree of the bookes called Canonical of the setting downe of the spirit of God for iudge rightlie discerned and distinguished from euerie spirit of man for humane scripture after the maner of monie is so much the more hurtfull and damnable by how much the coine that it hath counterfeited is the better and hereof the olde Church hath had a speciall regard I call this the first because that by this doore it did perceiue both vanities and heresies to enter into the Church vnder a fained name of our Lord and his Apostles They tell vs that the Scripture is the ballance the rule and the squire c. Hieronym ad Laetam And therefore to render to things their weight measure and streightnesse it is necessarie that it should be iust And this is that which S. Ierome telleth vs Let vs looke vnto our selues to beware of the Apocrypha bookes and if we will reade them c. let vs know that they are not theirs by whose names they are called that many faultie things are mingled there amongst that it craueth a singular prudencie in him that looketh to gather golde out of mud and in a worde that we must not reade them ad dogmatum veritatem for the confirming of doctrines So farre off is he from beeing of iudgement that wee shoulde rake togither the dregges of all manner of such Authours from all parts therewith to defile the Church And in another place In Symb. Ruf. in Praefat in Prou. in Reg. in prolog Galeato Hiberas naemas Certaine peruerse men to strengthen their opinions haue inserted vnder the name of holie personages things that they neuer writ and notwithstanding there are some which preferre these Hiberian fables before the Authētike bookes And this is the cause why S. August doth presse the heretikes continually with the Canonicall Bookes and refuseth the Apocrypha wherin they did their whole indeuour to ground themselues Let vs lay aside both on the one part the other that which we produce frō elswhere then out of the Canonicall bookes let vs shewe forth the holy Church by the holy Oracles let vs search for it in the holie Canonicall Scriptures c. To them I yeeld this honour that their Authour could not erre any maner of way the others I read in such sort how holy or lerned soeuer they might be as that I beleeue them not in that which they say because they say it but because they perswade me either by the Canonicall bookes or else by probable reason c. And therefore he saith further Ep. 19. ad Hieronym l. 2. con Dona. c. 3. con Faust l. 11. c. 5. The aduised searcher of the holy Scriptures shall reade them first all ouer but those onely which are called Canonicall for then he shall be able to reade the others more safely being alreadie instructed in the faith of the truth for feare that otherwise they might forestall and get the aduantage of a weake spirit abuse it with dangerous lies infect it with some preiudicate opinion cōtrarie to sound vnderstanding Lib. de Ciuit. Dei c. 15.23 For although therin be found some truth notwithstanding because of many vntruthes they are vtterly without all Canonicall authoritie And in the meane time what impudencie is it to go about to make him to giue credit to the decree by committing the offence of a most notorious lie D. 9. c. in Canonicis acknowledged also by Alphonsus of Castres to haue said That the Decretall Epistles of the Bishops of Rome are of the same authoritie Cyril Hierosol Catech. 4. that the Canonicall Scriptures Cyrill Patriarke of Ierusalem Studie these Scriptures onely which wee boldly and confidently reade in the Church but haue not any thing to doe with the Apocrypha Nazian de veris Scripturae libris Nazianzene In them wee see the light c. But to the ende that the bookes that are excluded from thence may not deceiue thee learne to know the true and legitimate number c. If you find any other then those holde them for base and bastardlie ones Yea and this was one of
in the law when he vnderstandeth not by reason of his time either some exquisite Latin or some Greeke word alledged by the lawier And yet the Councell of Trent who set it downe for their position to make errours authentike will haue this translation to be authentike and that in lectures disputations Sermons and Expositions it be vsed ordinarily yea and that before that of Pagnines or Arias Montanus who haue kept themselues nearer vnto the Hebrew And why Not for any other cause then that ignorance may continue so as that errour vnder the darknesse thereof may hide it selfe seeing it cannot stand before the truth true vnderstanding or the light The third is Scripture is expounded by Scripture That we expound Scripture by Scripture one place by another one by manie obscure and darke ones by cleare and plaine ones or one darke one by many plaine ones In which attempt we haue a farre greater facilitie then they who should assay the like in prophane authours because that we are assured that there is no contrarietie therein because also that there is a perpetuall correspondencie betwixt the new Testament and the old and both in the one and the other in it selfe betwixt the new Sacraments and the old and in the olde and new in themselues c. And finally because that in obscure places wee are not to search for or gesse out any thing that is new yea on the contrarie not any thing said Saint Augustine which is not clearely apparant in such places as are most cleare This is the order Nehem. 8.8 which we reade to haue beene practised by Esdras who saith Nehemiah read in the booke of the law of God and therewith gaue the meaning causing it to be vnderstood by the Scripture it selfe The question at that time was about the purging and casting out of certaine abuses Actes 17.11 which were crept into the Church during the time of the captiuitie by being mingled amongst the Gentiles And hence are they of Berea commended as conferring the Scriptures most diligently one with another to see if it were so as Saint Paule preached vnto them The question was of the resoluing of themselues by them against the opinion of the Pharisies and Doctors of the Law by the Scriptures Whether Iesus crucified were that Christ or not And this also is the precept which the Fathers teach vs. Irenâ—us The demonstrations which are in the Scriptures Iren. cont Haeres 1.2 c. 46. 67. Basil in asceticis 267 Chrysost hom 13. in Gen. in Psalm 147. Aug. de verb. dom serm 2. 11. Tho. 1. p. sum q. 1. art 9. Aegid l. 2. Dist 37. cannot bee shewed but by the Scriptures Againe The exposition which is according to the Scriptures is that legitimate and safe c. Saint Basil That which seemeth darke and ambiguous in one place of Scripture is cleare and plaine in another Chrysostome The Scripture is expounded by it selfe this is ourarmorie against the Diuell c. Saint Augustine The wordes of the Gospel doe carrie their interpretation with them Againe VVe vnderstand the darke places by the cleare what is darkly deliuered in one place is clearly set downe in another c. S. Thomas That which is spoken metaphorically in one place is spoken simplie in another Aegidius Romanus Of manie expositions we must take that which agreeth with the other scriptures and not that which hurteth any part of them Following also that which is said by the Canon Relatum Can Relat. That we must not seeke out a sense at our pleasure from the purpose to confirme it any maner of way by the authoritie of the Scriptures but take the meaning of the truth from the Scriptures themselues if the place may be drawne into diuerse senses The fourth is In all expositions the analogie of faith must be kept That we see that the exposition which we giue or take do alwaies retaine and keepe the analogie of faith that it be proportionable and correspondent to the bodie of Christian doctrine which some of the olde fathers haue called the rule of faith I say not to establish any new principles or articles of Christianitie but to conforme and referre themselues to those which haue beene receiued therein from all times For the holy Scripture is the vniuersall principle of our faith and it is well said That there are as many articles of faith as sillables in it because it is said of the least iota that it shall not passe and by consequent that we must most firmely beleeue it all But notwithstanding as this said Aegidius saith All the Scripture is resolued into certaine articles of faith to which all the doctrine therein is to be referred and those as principles abide firme in themselues and are not resolued into others And from these principles we deduct our Theoremes and answere our Problemes no lesse then the Mathematicians doe their Maxims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Axiomes and demaunds but so much the more firmely by howe much wee are the faster founded vpon the Creator then vpon the creature vpon the Law-giuer to the whole world then vpon the law which he hath giuen it which is Nature Thom. in Sum. q. 1. art 5.6 8. And this is it which Thomas saith That the holy doctrine taketh not his principles from any humane science but from the wisdome of God from which as from the most soueraigne wisedome all our knowledge must take his direction and ordering and that this skill commeth not vnto vs from naturall reason but by reuelation that is from the Scripture diuinely inspired and therefore that it iudgeth of all Verie farre differing from them who dispute of diuinitie according to the principles of Philosophie or other sciences against the law of Logicke which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we must not leape out of one science into another but rather from a true vse of Logicke discourse of reason from principles of one science to draw the propositions and consequences that belong to the same Our principles then are articles of faith against which we must beware that our expositions doe not strike and dash themselues but one the contrarie it is necessarie that they become conformable thereto To strike thereupon that is amongest the Mathematicians Deduci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be brought to an impossibilitie that is to say froÌ„ out of the bounds of reason of Nature of true diuinitie this is according to the lawes of combate to rub against the bands or ropes that pale in their ground that is to bee ouercame to be conuinced of falshood Now the primitiue Church hath gathered them for vs into a briefe collection al those which the Councels put forth afterward are nothing but Commentaries thereupon and it is the same which Tertul. calleth RegulaÌ„ fidei Vnder which Tertul. de vela viâ—g de praes aduers Praxeam August de Symbol Beda in S. Ioh. l 1.
c. 4. l. 3 c 5. saith Saint Augustine hath beene gathered togither whatsoeuer was dispersed throughout the diuine Scriptures to the end that the memorie of the most dull and slow of conceipt might not be ouerlaboured And whereof Beda after him leaueth vs this lesson That we must beware that Secundum fidem fit Sacramenti diuini expositio That the exposition of the diuine mysteries be according to faith In such sort as that we haue two Canons but the one neuerthelesse an abridgement of the other the Canonicall Scripture and the Canon of faith that is the Creede that to stay our spirits so that they may not search for in substance any thing in faith Tertul. de praescript saith Tertullian anie where else then in the doctrines of faith This to direct them in the expounding of that that is of the Scriptures and doctrines of faith to the ende that they may not admit of any sense how plausible soeuer it might be which is gone be it neuer so little from the articles of faith For example 〈◊〉 wee haue to deale with an Arrian we shall say vnto him after the maner of Saint Augustine let vs pitch our selues without any shifting vpon the Canonicall Scriptures we haue no other titles whereby we may learne the right but them But if from these Scriptures he alledge vnto vs The father is greater then I c. we shall call to mind that it is also written I and the father are one and the Scripture cannot be contrarie To the ende then that the one and the other may proue true we shall distinguish referring the first vnto the humane nature and the other vnto his diuine that so we may not conclude against that which is said I beleeue in Iesus Christ for Cursed be hee that putteth his cōfidence in any thing but God c. And let vs further obserue here that as hath bin said there is no societie since that of the Apostles that can make that Canonicall Scripture which is not as in like maner there is not any that can make an article of the faith of that which of it selfe is not one This power saith the Cardinall Caietan himselfe did ende there and there is not any either succession or discent which can attribute it vnto it selfe or which can pretend the same What then How we are to receiue and intertaine the Fathers And shall the Fathers that haue so highly deserued of the Church that haue so much and so well trauelled in the Scriptures serue vs for no vse Yes but marke the place due vnto them and the which no other can bee attributed vnto them they could not be called any sooner It is for God in his word to giue vs his law he is our onely Lawgiuer to whom alone it appertaineth saith the Apostle to saue and to destroy Iames. 4.12 Expounders not lawgiuers The greatest honour that man can haue giuen him in the Church is to be an expounder To take vpon him to make any lawes therein of himselfe this is to coine money this is to incroch vpon the Prince he cannot doe it without committing of treason yea without the incurring of blasphemie Here therefore we admit of the Fathers as expounders of the law word and diuine Scriptures we receiue their interpretations with reuerence admiring their pietie doctrine and zeale but alwayes with this exception most reasonable That they be but expounders not law-giuers dispensers of the mysteries of godlinesse and not authours In whom we must consider what they haue said not in that they haue said it but in that they haue said it by the way of expounding of the Scripture not speaking of their owne heades but according to their capacitie of the sense and meaning thereof As for example we reason of purgatorie The question here is not to know if it be to be found in Origen Augustine or S. Gregorie this rule abideth alwayes firme That if there be one it must needes bee that God hath made it for there is not any Doctor that hath power abilitie to make it If it belong to vs to know it let God haue reuealed and disclosed it vnto vs for it is not to be learned at the gesse of any of the Fathers let vs then haue found it in the Church her treasurie the Scripture Now there will be some to shew vs some places out of it from which they would collect and gather it and accordingly they will that they should be vnderstood on this sort and we on the contrarie In this controuersie we shall reade ouer the Text verie carefully as also that which goeth before and that which followeth we shall examine it to see if it be faithfully translated we shall make comparison of the like places All this hitherto is nothing else but to call vpon the Spirit of God to be our aide so much the more to inlarge and open our spirits according to that which the Apostle saith vnto vs. 1. Cor. 14◠Let the spirits of the Prophets that is of such as haue the gift of interpretation be subiect to the Prophets We shall here consult with the olde Fathers we shall compare their expositions both with the Text and amongst themselues we shall marke if they haue vsed a good translation whether they handle the place by the way or of set purpose affirmatiuelie or doubtfully and where they differ as ordinarily it falleth out we shall weigh them both according to the age wherein they shal haue liued for it importeth infinitely and according to the testimonie that the Church shall haue giuen of their doctrine for they are not all of one weight And in the ende caeteris paribus We shall not despise the consent and agreement of many against a few But God forbid that we should receiue them for Law-giuers or yet for Authours of opinions in the Church either contrarie vnto or without the scriptures And as farre off must it be that we should make them correctors or iudges ouer that ballance which iudgeth them and wherin themselues will be weighed For this should be blasphemie against God treason against the Church and an iniurie to themselues We wholie yeeld vnto them in thus doing the honour which they haue giuen to their predecessours as whereby they haue set a law and giuen an example for their successors practised by them against those by these against themselues If they had done otherwise where had we beene long agoe Seeing there is not so much as one of them that hath not erred in some thing many of them in the points of faith and certaine of them so farre as that they haue fallen into heresie Verily wee had beene Chiliasts with Irenaeus Montanists with Tertullian Anabaptists with Saint Cyprian Arrians with Theophilus Pelagians with Faustus the originals of all errours yea euen of Arrianisme with Origen we should wound the bodie of Christ not being subiect to paine Zonar de Ori. in Constant S. Hie
ad Pammach Oceanum de Origen we should likewise speake doubtfullie of the Deitie of the holie Ghost with Saint Hillarie we should condemne children dying without Baptisme with Saint Augustine we should giue them the Eucharist with Saint Cyprian and the greatest part vntill the time of Charles the great euen vnto the mouthes of the dead as certaine Councels doe beare vs witnesse In a word we should haue made with lesse then nothing of the Church of Christ Augeas his Oxehouse Canus l. 7. de locis Theol. c. 3. Gen. Cent. 3. seq ad finem c. 4. VillavinceÌ„tius de ratione studiâ—â— Theolo l. 4 c. 6 obseru 1. 2. Baron annal tom 2. of Noes Arke a sinke of all superstitions and errours Which thing our greatest aduersaries themselues at this time not being able to dissemble doe say All the Saints such onely excepted as haue written the Canonicall bookes haue spoken by the Spirit of man and haue sometimes erred euen in the matters of faith both in worde and writing what profoundnesse of learning or innocencie of life soeuer that we can obserue and marke in them And they come so farre as to set downe their errors and that both by their names as also by their kinds concluding that the Scriptures are onely without error and exempted from lies As therefore there are rules for the expounding of the Scripture by the Scripture The Fathers must be admitted as expounders but not as law-giuers so there are also for the expounding of them by the Fathers the first whereof is alwayes this That they be receyued and read as expounders not as law-giuers and that they referre their expositions to the rule of faith and the articles thereof and not to make any new faith any new articles according to that which Saint Ierome saith vnto vs Hieron cont Iouinian August de Bono viduitat As oft as I expound not the Scriptures but speake freely of mine owne sense reprooue me who will And Saint Augustine The holie Scripture hath set vs a rule not to dare to knowe more then it behoueth My teaching of thee then may not be any other thing then to expound vnto thee the words of the Teacher that is of the Lord. Vincentius c. 2 22 41. And this is the same that Vincentius Lyrinensis saith vnto vs The Canon of the Scriptures saith he is perfect and superaboundantly sufficient in it selfe for all things Wee are not then to make any addition of the Fathers to make by them any supplie vnto the doctrine of the Scriptures but rather saith he seeing that they may bee interpreted in diuerse senses it is meete to ioine therewithall the authoritie of the Ecclesiasticall vnderstanding Not to adde vnto or alter any thing that is written but onely to make for the vnderstanding of it For saith he elswhere It is written Depositum serua That which hath beene committed of trust vnto thee not what thou shalt haue inuented That which thou hast receiued not what thou hast found out wherein thou must not be an authour but whereof thou art a gardiant not an ordiner but a disciple not a guide but a follower What thou hast receiued in golde redeliuer the same in golde c. And in the person of Timothie this is spoken vnto all Teachers it is spoken to the whole Church c. And what we say of one of the Fathers we take it as spoken of all togither for although all the men of the world could bee assembled and called togither and that euerie one of them were worth an Augustine they could not make or cause to be made one article of faith to binde the faith of a Christian to beleeue anie other thing necessarie vnto saluation then that which is in the holy Scripture Gaâ—â— following that which Saint Paule saith Though I my selfe or an Angel from heauen should preach vnto you any other thing then that which wee haue alreadie preached vnto you let him be accursed And a little after he setteth downe the reason For I haue not receiued or learned it of any man but by the reuelation of Iesus Christ c. And this hath beene renued by all the olde Fathers though but ill fauouredly kept by them which were their successours and whereupon notwithstanding our maister Gerson and Cardinall Caietan after him haue framed this conclusion That the Church of this time cannot any more neither hath bin able besides that which the Primitiue Church could to canonize any booke establish any article of faith c. The second is That we discerne in the workes of the Fathers the true and legitimate bookes from the faigned ones not to attribute them vnto them and by consequent sucke out of them an other mans errors in stead of their sound opinions not to receiue any doctrine for old when as the same shall be either new or else verie sparingly commended vnto vs of the ancients For it cannot be denied but that there are many such and those easily found out either by the stile being otherwise in one age then it is in another yea differing in some one time of some one father from that of another or by some apparance of contrarietie and that either in doctrine or exposition a thing hardly befalling any one authour or by the alledging of Authours which are notoriously knowne not to haue liued till after them or by the vsing of some tearmes and speeches not as yet practised in the Church in their time c. Of all which sorts the malice of men hath furnished vs with sufficient store of examples For the stile of the Epistles attributed to the first Bishops of Rome is meerely barbarous and Gottish in the times of the greatest flourishing of the Latine tongue and when there could not bee found in all Italie nor in all the Romane Empire either learned or idiot that could speake this language The stile of Denys the pretended Areoopagite is nothing like to Saint Pauls containing nothing of Apostolicall note or marke nothing of the spoiling of Ceremonies so oft repeated by the Apostle The treatise of Sina and Sion against the Iewes c. nothing of that vigor which was in Saint Cyprian his other writings against the very same but farre lesse of his elegancie zeale and doctrine The pretended Canons also of the Apostles how should they proceed from them when they forbid that which the others approue and command that which they do openly disproue and disallow And therefore by so much the more daungerous and poisonfull for hauing purloined the name of so soueraigne a drug And in such sort we are likewise to say of Saint Clement his reuises and Saint Peter his peregrination Hieronym in Apolog. cont Ruff in Epiph. haeres 27. which Saint Ierome and Epiphanius do witnesse vnto vs wittingly to hold and take part with the heresie of Eunomius and Ebion the most pernicious ones that haue been in the Church
Neither yet that S. Paule became a Iew and obserued the law but to the end that hee might draw them from their rudiments or that in like manner by becomming a Gentile hee held not any thing of their vnknowne God but rather preached vnto them the sonne of God come into the worlde that is to say without the annihilating of the crosse of Christ without preiudicing yea to the aduauncing of the veritie simplicitie and puritie of doctrine But as yet the substance of the truth ceased not to swimme and flote a long time vpon the face of these humane inuentions being the good seed husbanded by the care and industry of good teachers who suffered not the same to be choked ouerrun with the darnell at the first blow vntill the ouerflowing streame of barbarous and rude men which happened some ages after did vtterly ouerwhelme it and make an end of the same by occasion whereof the darke and palpable thicke cloudes of ignoraunce did burie and swallow vp Christianitie The Pastors being partly ignorant and partly negligent suffered the darnell to grow so that the darnell occupied the place of the corne euen the incorruptible seed of the word in so much as that the greatest part of Christendome suffered the famine of the true breade that is of the true preaching of the Gospell becomming drunken opprest in the meane time with the excessiuenesse of mens inuentions the proper darnell-bread thrust vpon them vnder the name of traditions And this is that which we haue now to verifie concerning the matter of the Masse going forward with the handling of the growth and proceeding thereof from age to age And here let vs call to mind in what estate condition we left the diuine seruice in the former Chapter It consisted of a general confession of sinnes in singing of whole Psalms in the reading of the holy scriptures in the Pastor his preaching vpō the same after that in a generall prayer for the whole world in the blessing and distributing of the Sacraments to all the faithfull vnder both kindes in a thankesgiuing for the benefite receiued of God in Christ renewed in the action of the Sacrament and how that all this was vttered in a knowne tongue and a language vnderstood of all the people which answered thereunto from time to time the vessels and apparrell being such as were commonly vsed euery thing done in simplicity without vaine ostentation void of all manner of wauering ceremonies and all these thinges continued vnto the times and ages that we are now to speake of being the substantiall partes of the true and lawfull diuine seruice Euseb lib. 10. cap. 2. 3. Eusebius speaking of the ordinarie actions of the true diuine seruice maketh mention of prayers psalmes lessons sermons the blessing communicating of the Sacraments Euseb lib. 4. of the life of Constantine S. Hilarie psal 65. S. August in epist 119. of thankesgiuing c. Likewise saith he Constantine the Emperour praied with the congregation sung himselfe heard the sermon reuerently and that standing saith he not thinking it seemly for him to sit downe in that place S. Hillarie If any man stay without the church he shall heare the voice of the people which prayeth he shall vnderstand the solemne tunes of the Psalmes and in the offices of the holy Sacramentes the aunswere of a denout confession Saint Augustine in as many wordes Jt is not to the purpose saith he to sing Psalmes in the Church when the scripture is in reading or when it is in handling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same that he meaneth by these words Quando disputatur when the chiefe the Pastors or the Bishops doe pray aloude or when warning is giuen by the Deacons that wee must giue our selues vnto the generall prayer But these meane whiles excepted what can the assemblies of the faithfull bee better occupied about what more holy thing is there which they may exercise themselues in then in singing of Psalmes Hesychius vpon Leuit. lib. 7 cap. 24. Dionys in Hicratch lib. 3. Hesichius Prayer is holy the reading of the scriptures is holy the hearing of the expounding of the same is holy yea and holy it is whatsoeuer is said or done in the church of God according to his law c. This in briefe is the summe of the whole seruice as is testified likewise in the Hierarchie of Saint Denis for it must needes bee referred vnto this time describing the manner of the celebrating of the holy Supper for he affordeth and graunteth place vnto euerie one of these partes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making it to begin with the harmonious singing of Psalmes the whole ordinance of the Church singing with the Bishop Afterward hee causeth the reading of the holy scriptures to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Ministers of the Church and from thence to draw out exhortations vnto the people after which hee giueth leaue to those which were not admitted to the sacramentes to go forth of the Church and temple as namely those that were catechised the penitents and the possessed Then the holy sacraments are set vpon the table and are blessed and sanctified by holy prayer the which are first receiued and taken by him that is the chiefe in these holy actions as the Minister or Bishop and after giuen to all that are by after that they haue testified their spirituall vnitie by a holy kisse Which done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hauing participated and distributed the Sacramentes that is the breade and the wine hee closeth vppe the whole action with a holy Eucharist that is a publique than kesgiuing for the benefite receiued from our God in the receiuing of his holy Supper Let vs now follow on The Psalmes Chryso in his eight hom vpō the Heb. Chrysost in hom 6. de paenitent and go forwarde through euerie one of these partes Chrysostome saith of the Psalmes Euerie weeke the Psalmes are read twise or thrice Againe Wherefore haue the Christians the Psalmes alwayes in their mouthes seeing wee reade the Gospell but once or twice neither yet the writinges of the Apostle and why also doe wee sing those with our owne mouthes doing nothing but lending our eares to these Saint Augustine recommendeth them vnto vs by the example of Christ and his Apostles for the profit comming of the precepts contained therein for the edge which they set vpon our zeale Againe he taketh vpon him the protection thereof against such as blamed the Church of Carthage because it did sing them S. Augustine li. 2. retract ca. 2◠whether it were before the offering or in the time of the distributing thereof vnto the people that is to say the Lordes Supper Now it was the auncient custome to sing them and that altogether all throughout The Psalmes cut in sunder diuided into parts Optat. lib. 4. Epiph. haer 64.
the time of Alexius not the Pope Zonar tom 3. Bellarmin de praef Ro. Pont. é Signibert Leon. 9. Ounphâ—fast lib. 4. And furthermore in the saide lithurgie are rehearsed all the names of the other Patriarks and what appearance of truth can there be alledged why the Patriarch of Constant should be forgotten if it were made by him that the rather because the Bb. of Rome is remeÌ„bred therein as likewise for the empire of Alexius And the first of that name raigned about the yeare 1080. This was 700. yeares after Chrysost So that he whosoeuer he was that was the coÌ„pounder mingler of these liturgies shold haue looked a little better vpon his receipt takeÌ„ better aduisement with him in his matters And neuertheles we gaine and get the aduantage in these points ouer and aboue namely that by them it is said that the people coÌ„municated euery day in the sacraments that vnder both kinds not the cleargie alone as they call it that as then it was not known what should be meant by the priuate Masse neither yet by the Opus operatuÌ„ the worke wrought and that there are in the same many thinges for to condemne the Romish Masse but no one thing to induce or leade vs to the approbation thereof and let the same serue likewise for other the lithurgies which are attributed vnto the same time As concerning the Decretall epistles of these times Decretall Epistles they are not of any better passe then the rest going before The very same reasons perswade me to reiect them besides the barbarousnes the fooleries and ignorances apparant and euident in them If we allow them to haue been written by the Popes theÌ„ let vs also giue this allowance vnto the Popes as to be the most insufficient least capable Bishops of any that were then liuing and to haue beene more Gothish then the Gothes themselues And yet in the meane I am not ignorant how that the pietie of these times was grown to a verie great confusion as being much mingled with superstition through the intermingle of infidels with Christians by reason also of the deepe and dead bed of negligence that Christians were fallen into the great swarmes of barbarous people and the ignorance of the Prelates all which did one after another as it were hand in hand follow and fall out But I say that these as yet were but the doting deuotions of some particular persons and were not growne vp so farre as to get a law vppon their heades Particular Superstitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verè appellemus we may call them with the scripture wil-worships or seruices the wandring and vnruled deuotions of some men rather then of the Church As for example when we reade in S. Cyprian that certaine women caried away the Eucharist in their handkerchefes kept it in their coffers took it euerie morning fasting In S. Ierome that it was wont to be sent to new maried folkes to take it at their owne house together In S. Augustine that it was wont to be giuen to infants Concil Carthag 3. cap 6. Concil Hipponensis compendium Concil Altisiod Amphiloch in vita Basil mistaking this place following If you eate not the flesh of the Son of man you haue no life in you c. In the third councell of Carthage and in that of Bonne in Afrike That it was put into the mouth of the dead contrarie to that which is said Take and eate which likewise we reade to haue beene practised by S. Bennet about a woman that was dead and forbidden in the Councell holden at Auxerre in expresse wordes And likewise to be briefe in that goodly booke of Amphilochius if we will belieue it which telleth vs that S. Basill caused a piece of it to bee buried with him which hee had kept I cannot tell how many yeares for the same purpose c. all of them being superstitions which haue presidentes and examples of great antiquitie though neuerthelesse at this day condemned by the Romish Church which yet is faine to builde and boulster vp her selfe with such antiquitie For who can tell into how many by-waies man erreth and wandreth when once hee is out of the right path or into how many falsities and vntruthes hee falleth when once hee departeth from the institution of the Lorde to follow his owne humour and floating fancie CHAP. VII What a metamorphosis and mishapen chaunge was wrought vpon the celebration of the Supper about the time of Gregory the great which happened about the sixth age of the Church WE passe now from out of the calme pathes of silence into the rough and vnbeaten way of darknesse and from the glittering beames of dazeling pompe into the blacke duskish clouds of the dreadfull ignorance of the Church I meane in respect of the outward face and appearance of the same as it was then to bee seene If the first did mightily inlarge the bounds of vanities and ceremonies no doubt the other was not behind in the promoting of superstition and false doctrine And that we may the more easily comprehend compasse the truth hereof let vs briefly call to mind in what estate and plight wee haue left either the holy Supper or the Masse and by this name onely let vs call it hereafter seeing that this name beginneth to get the vpper hand in this time and age whereof wee are now to speake It was an assemblie of Christians calling vppon the name of God by Iesus Christ singing his prayses hearing his worde attending vnto the expounding of the same as it was deliuered them by the Pastors then offering afterward vnto God in giuing thankes for his graces for the fruites and goods that hee had giuen them that some part thereof might be consecrate to the vse of the Sacramentes and some part imployed in the sustaining and nourishing of the poore or for other such like necessities of the Church And as for the Canon that is to say that principall part of seruice in which the Sacraments were blessed receiued and communicated wee haue left it as it was composed and made of a preface which lifted vp the spirites of those who were at it on high of a rehearsall of the pure and holy institution of the Supper of a prayer vnto God that it would please him to giue an effectuall power and operation to the sacramentes to knit and vnite together more and more those which were communicantes to Iesus Christ their head to the members of his bodie which is the Church and as such to foster and feed them vp vnto eternal life with a commemoration of the holy Martyrs of their life and of their death for the stirring vp of the zeale of euerie one so farre as that they may not grudge at or be sparing in any thing which might serue for the setting forth of the glorie of God neyther yet preferre any thing whatsoeuer to the working and assuring of their
Pope alone for to decide and aunswere together with the aduise of diuerse Bishoppes and in euerie case they send vnto him certaine conditions and articles whereto hee is admonished to binde them by whome hee shall bee wonne and ouercome and these articles are such as are not contained in the Decrees of the Councell but were then retained in mente Curiae and were afterwarde communicated vnto the saide Princes First Those that wil cōmunicat vnder both kinds shal protest that they agree in hart mouth vnto al that the church of Rome hath receiued aswel in this matter of the sacramēt as in all the rest either of faith or ceremonies and that they doe religiously imbrace all the Decrees of Councels as well published as to be published How many errors may they thus gaine and get in whiles they doe nothing but grant some one thing or other that is done Secondly That the Pastors and preachers vnto those nations or people to whom the vse of the cup shall be graunted doe beleeue and teach that the custome of communicating vnder one kinde is not against the sacred institution of the Lard but rather laudable and worthie to bee obserued kept as a law if the Church ordain not otherwise That such as teach or beleeue otherwise are hereticks and that they shall not administer vnder both kindes vnto any but such as shal both beleeue and confesse the same But and if this be to applie themselues onely to the infirmitie of the people that they thus giue place and yeeld vnto them in this their request then what a hell is that to force and violently to wrest this profession from them cōtrarie to their infirmitie by this meanes offering them one fauour with the left hand and in the meane while drawing twentie from them with the right The third is That they shall promise to acknowledge the Pope to be the lawfull Pastour and Bishop of the vniuersall Church yeelding to him as dutifull children all manner of reuerence from a free and loyall heart Who will beleeue that such things did euer come from the Apostles or who will beleeue that Saint Peter before that euer hee would graunt the sacrament to the faithfull had gone about to draw such an oath homage frō them And againe who doth not see that they sell the blood of Christ to the people yea the same blood which Christ himselfe did so freely and without any price shed for them doe they not make them buy with the high price of the seruitude of their soules and not of their soules onely but of the whole Church yea and of the truth it selfe But in as much as these conditions seemed vnto the Princes and Estates too hard and heauie a yoake and too much ouerlaid with tyrannie it was thought good that things should stand and continue altogether in such state as was graunted and allowed by the consent of the Councell And let them not maruaile any more at that which Luther said That it was wisedome to be well aduised and warie in taking any thing that the Pope shall yeeld and agree vnto namely seeing that for to take away one abuse hee would vndoubtedlie aime at and stand for the establishing of all others how many soeuer And it standeth him vpon seeing that of all the Christian Churches that are whether Greeke Russian Syrian Armenian or Abissine c. there is not so much as one but the communion is administred therein vnder both kindes and contrariwise the administration thereof vnder one kinde disallowed and condemned And this is the reason why they wish so much mischiefe vnto the writings of Cassander containing the Lithurgies rather then the reformation of their own profession Index expurgato p. 38. ordaining in their Index expurgatorius in that booke I meane wherein they haue set downe a register of all the places which they would haue razed and defaced in the reimprinting of the good and sound books that are now extāt that what soeuer Cassāder hath writtē of both kinds should be blotted out Deleantur apud Cassandrum quae de vtraque specie c. Now I woulde gladly know 2. Thess ch 2. by what priuiledge or dispensation the Pope is able to claime and challenge to himselfe alone this power if it be not from that which is belonging onely to the man of sinne the sonne of perdition who is deciphered in the second to the Thessalonians That he opposeth and lifteth vp himselfe against all that which is called God or that is worshipped so that he doeth sit as God in the temple of God shewing himselfe as if he were God c. CHAP. XII Wherein the pretended reasons of the aduersaries are aunswered as well by the holy scriptures as by the Fathers THus then it behooueth vs brieflie to examine the reasons which they pretend to beare them out The cōsutation of the reasons that are made against the vse of both kinds in so bold and hardie an enterprise of change howbeit indeed to goe about to alleadge and oppose reason against Christ his sound and solide institution is properly as the Poet saith Cum ratione insanire And first they inferre that the cup is not necessarie in the sacrament because say they that the sacraments of the old Testament which did prefigure and foreshew the same had no drinke as the Manna the Paschall lambe c. Indeed those sacraments were figures and types of this the Manna of the true bread which was to come downe from heauen the lambe of the true lambe which should beare and take vpon him the sinnes of the worlde in the communicating of whom we are saued But what force can this reason carrie with it being drawne from a figure or shadow against the expresse word of Christ So then Baptisme comming in place of circumcision because that in circumcision men were cut and not washed should it follow that in Baptisme men should be cut seeing they were so in circumcision or else that it should not be needfull to wash in Baptisme because in circūcision there was no washing On the cōtrarie Paul speaking of the sacraments of the olde law as of the sea of the cloude c. 1. Cor. 10. Our fathers saith he were all baptised in the cloud in the sea they did all eat of one spiritual meat they did al drink of one spirituall drinke c. from hence haue some of the old writers proued the communicating vnder both kinds But what wil they say of Melchisedech whō they the said old writers would haue to represent in bread and wine the sacrament of the Eucharist when as wee cannot but see that hee did distribute them to Abraham and those that were with him as his seruants and souldiers It is said Drink ye all all say they that is to say all the Apostles and therefore this precept prooueth nothing for the rest of the faith full Math. 26. These men boast much of antiquitie
Trinity Of Idolatry for feare that we shold worship the Image for so goeth the case saith he that God doth not forbid onlie to worship Images but likewise to worship him in Images Of heresie also least that by such meanes wee should attribute to God a corporall and bodilie Masse or essentiall difference such as we may obserue to be giuen vnto him in these three figures and shapes And thus much be saide by the way of the pictures of the Trinitie And in another place S. Augustine sheweth the daunger generally of all Images in these wordes saying When men see them set in places appointed to honour in the resemblance which they haue with our members toucheth and striketh the spirites of the infirme and weake with some affection of praying and sacrificing vnto them especiallie at such time as the multitude is seene to runne and flocke thether August l 1. de consens Euang. c. 10. And in an other place speaking of such as deuised Epistles letters from Iesus Christ to S. Peter and S. Paule Can it bee sayeth hee because they had seene them pictured together And thus deserue they to bee mocked which haue sought Christ and his Apostles on painted wals and not in the holy scriptures Chrysostome vpon Genesis Chrysost in Gen. c. 31. ho. 57. mocketh at Labans Gods Wherefore saieth Laban vnto Iacob hast thou stolne away my God A deepe dotage And thy Gods sayeth hee are they such as that one may steale them from thee Again You know that when you were Gentiles you were turned aside vnto dumbe Idols euen you who speake see and heare vnto insensible thinges and is it possible that this thing should bee pardoned But and if in the Temples of Constantinople any such abuse had beene how had hee beene able to haue spoken these things and not to haue become ridiculous But yet sayeth hee to the ende that it might be known that these rules reached to the Images of the Christians We haue not to deale but with the Images of our Saintes for wee doe not inioy their presence by their bodilie Images but by the Images of their soules which wee haue in asmuch as that which they spake Litur Chrysost was the Image of their soules Now there is no cause why any shoulde obiect that in the Lithurgie attributed to him there is mention made of the Image of the Crucifixe for how can that be Chrysostomes seeing therein is prayer made eyther for Pope Nicholas the first neere hand 500. yeares after him or for Nicholas the Patriarke of Constantinople who was more then 700. yeares after likewise for the Emperour Alexius the first more then 700. yeares after for who cannot perceiue see that it was made 400. Hieronym in Esa c. 2. Idem in Iere. Idem in Danicl c. 3. yeares or thereabout after his death a long time also after the second Councell of Nice which established Images S. Ierome sayeth Man a liuing and reasonable creature doth worship copper and stone c. And againe This error hath ouertaken vs euen to place and put religion in riches And in another place notwithstanding that he entreat of the matter of the three children in the bote fierie furnace yet he giueth this generall rule The seruantes of God must not worshiâ—â—e Images And vpon the 113. psalme hee dealeth no better with them then S. Augustine did before But amongst the rest of his Epistles there is one of the famous man â—piphanius Bb. of Salamine in Cipres writing vnto Iohn Patriarke of Ierusalem which S Ierome hath not disdained to translate by which it appeareth manifestlie vnto vs what opinion the Church had conceiued of Images euen vnto this time Epist Epipha ad Ioh. Hiero although as hetherto it neuer came in their mindes to worshippe them but onlie to haue them as remembrances As I was come sayeth hee into a village called Anablatha had espied as J went along a burning lampe and therewithall learned after some enquirie made that it was a Church I went in to pray and found at the entrance into the same a vaile hanging dyed and painted hauing the Image as it were of Christ or of some Saint for I doe not perfectlie call to mind of whome it was Then when I had seene this thing that in the church of Christ against the authoritie of the Scriptures was hung vp the image of a man I cut in pieces the vaile furthermore gaue counsell to the keepers of the place to burie some poor dead persoÌ„ therin c. And now also I am to entreat you that you wold giue in charge by straight commandement that there be not any moe such vailes hung vp in the church of Christ as do stand against our religion for it is more seemlie to take away this disquieter of a tender and soft conscience being vnworthie of the church of Christ of the people which are committed vnto thee They labour themselues fall into a great pusle about this place some one way some an other way some disputing against Athanasius and indeed these are they that haue vndertaken the waight and burtheÌ„ of the strife and contention others in most solemn and deep sort auouching that this Epistle was but lent him which notwithstaÌ„ding is alleadged vnder his name in the famous Synod of Paris whereof we shall speake by by But whome may we better belieue then himselfe if he teach the same in his works Epiphanius tom â— cont haereses l. 3. In the second tome against heresies hee maketh a beade-roule of the traditions then obserued in the Church and our aduersaries would make vs belieue that images come in by Apostolike tradition but of images notwithstanding not one word What is there of more honor in the Church of Rome then the image of the holy virgine and yet you shall see what he saith euen of her selfe We vnderstand saith he that there are some which would bring her in for a God and which doe sacrifice vnto her Collyridem this was a certaine kind of tarte or cake and which assemble and come together in her name but this is a blasphemous worke contrarie to the preaching of the holy spirite a diuelish worke and the doctrine of the vncleane spirit And herein are accomplished the wordes of the holy Ghost Some shall depart from the faith giuing themselues to fables and the instructions of deuils c. And let it be then saith he that she be dead and buried admit that shee were taken vp or suppose that she abideth and liueth still let vs take out this lesson that we may not in any case honour the Saints further then is decent and becommeth but rather the maister of the Saintes our Lord. And let this errour broached by these seducers vanish and cease for Marie is no God let no man offer in her name for hee that doeth it destroyeth his owne soule c. Who will belieue that hee which spake these
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
of such as they did represent to such as could not reade that that was the occasion wherefore thou didst breake them And therefore vppon condition that they will containe themselues within the bonds for which they were admitted and receiued that thou art content to suffer them to enioy them And to be briefe if any man will make any those hinder not but if they beginne or offer to worship any then looke about thee and suffer it not in any case Now I could haue wished that as Gregory said to him Teach them by the scriptures that they must not worship them for it is written c. that he also had added yea but they ought not to haue them for instruction for so also it is written c. But the mischiefe is Ierem. 10 Abacuc 2 that the good man found the cleane contrarie in the scripture In Ieremie Ierem. 10 Abacuc ◠That the wood is a doctrine of vanitie In Abacuck That molten images are nothing els but the tellers of lies So that this Bb. though caried away with the waue of time and the multitude of people is one who speaketh all one with a certaine Councell which was held in the same age If thou canst without the people their making of any stirre or talke about it Concil Carthag 4. beat downe the Altars which haue beene erected to any other end then to be memorials of the Martyrs but let them alone tolerate them if they begin to stir And who hath not any other reasons then those of the Pagans euen the very same which the heathen Philosophers did vse to alleadge against Serenus for the supporting of these relikes of Paganisme Which saith Athanasius when they perceiued themselues pressed hard by the Christians in the matter of their images answered Athanas contr Gent. that they were visible signes to know the nature of the inuisible God and that they are as bookes vnto the ignorant by which they come to the vnderstanding of celestiall things But Athanasius and Eusebius do scoffe at these answers And hereupon also S. Augustine hath told vs That those are subiect and apt to learne lies who seeke for Christ Iesus his Apostles in the paintings of wals not in the scriptures Within a short time after Pope Boniface the same who aduanced Phocas the parricide to the Empire for images had exceeding great need of the patrons and protectors opened the temple of all the Gods that were at Rome called Pantheon by the licentious libertie and free permission which he gaue to euerie man to deuise and do therein and in stead of the images of all the Gods Sigibert Plat. Blond l. 9 Dec. 1. he placed therein the image of the virgin Mary and of the saints as likewise at the same time there were set vp in the Chappell of Laterane the images of Phocas and Leontia his wife because he had graunted the Pope the supremacy and supreme authoritie ouer all other Bbs. Afterward about the yeare 700. it was ordained by the sixt generall Councell Synod 6. c. 82. Constant 3. Gregor Cedren in hist that whereas it had beene the custome to picture represent our Lord vnder the similitude of a lambe he should frō thence forward be pictured in the similitude of a man seeing that the truth was come in place had abolished shadowes for thus it saith To the end we may be put in mind of his conuersation in the flesh of his passion death in them of our redemption And all this while no one word of the adoring and worshipping of them howsoeuer Gratian do most falsely cite bring this Synode for the adoration of images Gratian. de consecrat D. 3. c. venerabilis Zonara tom 3 taking in stead therof a canō of the second councel of Nice which began Venerabilis as Zonora◠doth teach vs that Polydor who had not as yet seen the canons of this councel alleageth at the sight of the country that the worshipping of the images of the Saints was resolued vpon Now at this time fell in the great strife and contentions which happened about this worship and adoration Wars falling out about images or to speake more properly the warres of images or rather of the Empires vnder the colour of images This sixt general councell had condemned the heresie of the Monothelites that is their heresie who acknowledged but one will in Christ namely a diuine will And Constantinus Pogonatus had caused to be painted in the porch of S. Sophies temple in Constantinople the images of all the fathers which had beene present at that councel But Philippicus holding the foresaid heresie cōming to bee Emperor caused such images to be taken away Pope Constantine in despight caused them to be painted in S. Peters porch not those onely which had beene at the sixt generall councell but all the fathers which had beene at the 6. general councels Wherefore now the question of images which had beene but as an accessorie becōmeth chiefe principall especially after the Synode held in the time of Constantinus Copronymus Bedo l. 2. Paulus Diacon l. 6. c. 11. wherin all the decrees of the sixt generall Synode were approued that especially against the Monothelites saue only that therein images were condemned for which alone the strife contention continued the controuersie of the Monothelites lying extinct and buried Then Constantine the Pope called a councell at Rome Lib. Pontisic Plat. where he caused it first to be affirmed and decreed that images ought to be honoured and excommunicated the Emperor Philippicus c. And it is no maruell seeing he also was the first which would haue his feet kissed in the citie of Nicomedia by the Emperor Iustinian And from that time forward the cruell wars for images betwixt the East and West the Greek and the Latine church the Emperors and the Popes entred and set in footing Philippicus is driuē out of his kingdome by Arthemius and Arthemius by Theodosius who hauing need of the Pope his fauour for the installing of him ordained that images should be restored But this man dying about the end of the yeare Leo the third called Isauricus succeeding him tooke vpon him the hearing of this matter Anno 730. Sigibert Paul Diacon l. 21. together with his diuines and to that end assembled a Councell at Constantinople all things being reasoned and debated by the scriptures the worshipping of images making of praier vnto them was therein condemned the Archb. Germanus who defended thē deposed the idols broken the painted pictures defaced blotted out a cōmandement and iniunction from the Emperor Bonfin l. 8. dec 1. Anton. Arch. Florent 1. 14. c. 1. S. 1. Canon Perlatum D. 3. de consecr that the determination and sentence of this councel shold be obaied Gregory the 2. to the contrary taketh this occasion to strengthen himself make his part strong in
the breade giuen to those that were catechised which wee call the hallowed breade to the washing of feete practised vppon the Apostles c. which neuerthelesse do shew vnto vs at large in their treatises that howsoeuer they abuse the word yet they doe not let as need requireth to take and vnderstand it in the right vse and signification And as for the worde Sacrifice the Grammarians likewise say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priesthood that is the care or administratiō of holy things And this is the cause that euery consecrated action hath beene called by this name likewise it hath purposely beene vsed to signifie the diuine seruice because that the Iewes and the Gentiles did vse it so Rom. 15. Phil. 2. Orig. ad Rom. l. 10. Chrysost ad Rom. hom 29 Epiph. haeres 79. Angust de ciuit Det. l. 10. c. 6 Tertul in Apolog Idem ad Scapul Iren. l. 4. contr haeres c. 34. Psal 50.69 Ecclesiastic 35 Ad. Heb. c. 13. August epist 120. ad Honorat Euseb de Demonstr l. 1. c. 10. Tertul. c. 4. contr Marciō Philip. 4. Hebr. 3. Iren. l. 4. c. 32. 34. Cypr. serm 1. de cleemos August ep 122 Psalm 51. Ecclesiastic 35. Rom. 12.2 who placed all their seruices in Sacrifices Thus wee see that Saint Paul called all the ministerie of the Gospell a Sacrifice And Origen saith This is a very worke of the Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Gospell Chrysostome My Priesthood or sacrificing office is to preach the Gospell Epiphanius speaking of them which were chosen in the thirteenth of the Actes saith They did sacrifice the Gospell And in the same sence Saint Augustine likewise hath said We call a sacrifice euery worke that hath relation vnto God being done to the end that wee may cleaue and sticke vnto him in a holy societie As Tertullian speaking of prayers I offer vnto him the fattest sacrifice that I am able euen prayer which hee hath commanded proceeding from a chaste bodie from a harmelesse soule from a holy spirite c. Ireneus Our altar is in heauen whither our prayers and offeringes are directed And the praises of God and giuing of thankes are called by the name of Sacrifices in the Psalmes Whereupon Saint Augustine saith Wee giue thankes to the Lord our God which is the great Sacrament in the sacrifice of the New Testament c. And Eusebius We sacrifice and burne the memorie of this great sacrifice c. rendring thankes to the God of our saluation c. And Tertullian The Samaritane intended to offer a true sacrifice euen the sacrifice of praise and thankesgiuing in the true temple and to the true sacrificer Iesus Christ c. The offeringes likewise which are made in the Christian assemblies for the reliefe of the poore haue had this name giuen them in Saint Paule A smell of a sweete sauour a sacrifice acceptable vnto God offeringes wherewith hee is well pleased In Ireneus We offer vnto God the first fruites of his giftes feeding the hungrie and cloathing the naked c. In Saint Cyprian where he reprocheth a rich widow Comest thou to the Lords banquet without a sacrifice And Saint Augustine which calleth the almes of certaine matrons sacrifices the table of the Temple whereuppon they were laide an Altar and to bee briefe a broken and contrite heart is a sacrifice vnto God Psalme 51. so is charitie towardes a mans neighbour and the vowes which wee make of consecrating and dedicating of our liues vnto the Lord Rom. 12. And why then should any man make it strange that the olde writers haue called the holy Supper a Sacrifice seeing that all these actions doe meete together in it namely a holy office a remembrance of the sacrifice of Christ vppon the Crosse the reading and preaching of his worde feruent praiers a serious and deepe meditation of sinne and of the grace of God both together the contrition of hart the vow of sacrificing from thence forward soule and bodie vnto God and the opening of the bowelles of compassion towardes the brethren all of them such actions as euerie one whereof by it selfe is called both in the holy scriptures as also in the fathers Oblations and Sacrifices and how much more then that which doth comprise them all in it selfe alone But that we may not contend about wordes let vs come to the question which is If the Masse bee a propitiatorie Sacrifice and also if the holy Supper in his puritie were instituted for the same end if our Lord Iesus bee there sacrificed a new really and in very deed for a propitiation of our sinnes that is to say for the sinnes of the quicke and the dead by the Ministers or Priestes which things we denie and our aduersaries affirme The scripture telleth vs That there are no propitiatory sacrifices in the new Testament besides that of Iesus Christ himselfe That the lambe was slaine before the foundation of the worlde And this lambe is the eternall Sonne of God whose sacrifice cannot chuse but be almighty all-sufficient absolutely perfect in respect of the desired end namely the saluation of men And therefore for the saluation of man wee haue no need neither of reiterating any sacrifice neither of any other new and neuer before offered Sacrifice whatsoeuer on the contrary all the Sacrifices of the lawe in their imperfections doe leade vs to the perfection of this same in their being often reiterated they shew vs their insufficiencie and weaknesse to bee cut off and ended in the strength and efficacie of this onely one Whereuppon it commeth that in the new Testament we heare not any more of Sacrifices or Sacrificing Priestes Of Sacrificing Priestes saue where as it is taught to bee the name and office of all and euerie Christian You are saith Saint Peter a royall priesthood a holy priesthood a holy people 1. Pet. 2. Apocal. 1. c. And Saint Iohn Christ hath made vs kinges and priestes vnto God his father to offer saith the Glosse acceptable sacrifices vnto God by him Of sacrifices also in like manner saue that wee render continuall thankes vnto God for this great sacrifice by the consecrating of whatsoeuer is in vs To offer vnto God sayeth the Apostle spirituall sacrifices which may bee acceptable vnto him in Iesus Christ 1. Pet. 2. Rom. 2. euen our selues a liuing sacrifice which is our reasonable seruing c. Likewise in the holy Supper from whence they woulde deriue the Masse there is no worke of sacrifice for sinne The sacrifice of Iesus Christ was accomplished vppon the Crosse where hee was slaine for vs and not in the holy Supper but the remembrance of that sacrifice offered vppon the Crosse is renewed in the Supper according to the institution of the Lorde vntil his comming that is without the being of any other sacrifices for sinne that partition wall and to the vtter cutting off of all expectation or further looking after of
are aliue that so the Church may sing Gaudeamus in Domino c. Let vs reioyce and be glad in the Lord c. In this sence hath the greatest part of the auncient Fathers prayed Dionysi de Ecclesi Hierat c. 7. and that will be the more clearely vnderstood by themselues S. Denis speaketh not of Oblations neither yet of yearely feasts but how that they kisse the dead and poure Oyle vppon his head These diuers fashions taken from the customes of diuers Countries doe shew the indifferencie The prayer followeth That it might please God to pardon him his sinnes and to place him in the light and region of the liuing in the place from which griefe sadnesse and sighing are banished and vtterly excluded c. Was this because he doubted No for on the contrarie hee maketh but two rankes and so consequently but two places of abode after this life one for the prophane who die and depart out of this life desperate and without all hope in as much as they goe hence vnto miserie and an other for the Saints who haue liued well who in their death doe shew themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of good hope and dying doe require of God pardon for their sinnes These men saith hee depart out of this life full of ioy perceiuing themselues now to bee come to the end of all their fights and conflicts and drawing neerer vnto the crowne of glorie They possesse in hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rest conformable to that of Christs Prayers doe call them blessed and offer thankes vnto him who hath giuen them the victorie The high Priest prayseth God who hath ouerthrowne the rule and soueraigntie of death The Ministers read in the assembly in the Scriptures the promises of the resurrection to the end they may serue for an exhortation to stirre vp those that are liuing to the like vertues they recite them in the end amongst the Saints in the commemoration which is made in the Church as those that are alreadie partakers of the same glorie with them c. Is it possible that a man should belieue them that all this is spoken of a Soule in Purgatorie or of any of whom the least doubt that is may be made Origen We doe not celebrate saith he the birth day Orig. l. 3. in Iob. for that it is an entrance into paine and griefe and manifold temptations but the day of death as the day of the laying downe and ending of all griefe c. And this is the cause why we vse the renuing of the memorie of the Saints and of our kins folkes dying in the faith as well to reioyce our selues for their ease as for to become humble sutors for a holy finishing and knitting vp of our end in faith Note well and obserue the end of griefes ease and rest the giuing of thankes for their rest and ease c. Againe Wee celebrate the memorie of the dead feasting Religious persons together with the Priestes the faithfull with the Cleargie feeding the poore the fatherlesse and the widdowes to the end that our feast may be for a memoriall of the rest of the Soules that are deceased whose memorie wee solemnize therein Note here also The distributing of almes the memoriall of their rest c. Then this cannot be a sacrifice to purchase vnto them ease or rest and yet notwithstanding this is that which first brought in Purgatorie but such a one as is not able to stand with these propitiations seeing that it taketh no hold but at the howre of iudgement So vnsound and vnsure it is to reason either from Purgatorie to the making of prayers for the dead or from these to goe about to proue their Purgatorie Greg. Nazian hom 7. Gregorie Nazianzene in his seuenth Homily O thou which art the Lord of life and of death saith he receiue Caesarius for we commit and commend him now vnto that course and order by which thou gouernest the world whereunto likewise we recommend as laid vp with thee both our owne Soules and theirs which haue gone before vs. Now hee had said before That he did alreadie enioy saluation that his soule receiued the fruit c. S. Ambrose commeth in with these words Blessed saith he are you both Ambros de Obitu Valent. he speaketh of the Emperour Valentinian and his brother If my prayers saith he be any thing worth for there shall not one passe from me wherin I will not haue an honorable remembrance of you Omnibus vos oblationibus frequent abo I will make mention of you in all my offerings that is to say in all my seruices Againe speaking of Theodosius Graunt rest O Lord saith he to Theodosious thy seruant let his soule enter into the place Ambros de Obitu Theod. where there is not any sence or feeling of the sting of death I loue this man and will not giue ouer the following of him into the land of the liuing I will not leaue him vntill my teares and my prayers haue brought him into the place whither his merits doe call him Namely into the mountaine of the Lord where there is euerlasting life without any sighing heauinesse or griefe c. And doe you tel vs still that they were in Purgatorie Yea rather saith he of Valentinian in the same place wee belieue and that by the testimonie of Angels that hee is ascended and gone vp into heauen washed from the defilements of sinne that his faith hath washed him c. that hee inioyeth the ioyes of eternall life Yea and this he saith of that Valentinian who was as yet but learning the principles of Religon that is to say as yet vnbaptised in which case Purgatorie was meetest to haue had place And in like manner of Theodosius He is deliuered from this doubtfull fight and warfare he inioyeth an euerlasting light eternall tranquilitie c. Hee is glorified amongst the companie of Saints there he embraceth Gratian he beholdeth in the kingdome of Christ the temple of Christ c. And he speaketh saith he full assuredly and confidently For as much as they are dead in the faith of Christ seeing the Lord was made sinne to the end that he might take away the sinne of the world to the end that wee might be all in him the righteousnesse of God no more saith he the slaues of sinne but sealed vp for the reward of righteousnesse In like manner his prayers could not possibly be vnderstood of his Purgatorie in as much as we haue seene as he gaue it no place vntill the day of iudgement With the same intent and mind S. Augustine praied for his mother saying I pray thee O Lord for her sinnes heare me by the medicine of his wounds which was hanged vpon the Crosse and sitteth at thy right hand making intercession for vs Pardon her and enter not into iudgement with her And I doe verily belieue that thou hast done this which I haue prayed thee
receiued into eternal happines because of the Son of God made a sacrifice for vs whome they haue participated in the Eucharist But as hee was vrged drawne by the strife contention of the time for there was then much to do about this Article whereas al the former haue made but two orders of the deceased August de cura pro mortuis ad Paul Nol. c. 1.4.18 Ad Dulcit q 2. De Ciuit. Dei l. 21. c. 13. 14 Idem de verb Domini Serm. 32. he hath made three The good saith hee who haue nothing to doe but to make prayers and supplications and these are they whome by name they dayly vsed so to praie for The wicked for whome no prayers or supplications could serue if it be not it may be saith he for the damned for the diminishing and lessening of their punishment And Chrysostome said also that they did ease their paines And the middlemost or those betwist the other two who haue need and accordingly ayde and succour there by whether it bee saith hee that God may not deale with them according to their sinnes or that their soules may be purged before the day of iudgement by temporall punishment that so they may not fall into the eternall Finally the prayers which are made for the good are thankesgiuings for the wicked such as whereby the liuing may be comforted and for those which are betwixt both such as are propitiatorie Now this is the first man that hath set open this way and passage contrarie to all auncient writers and more then foure hundred yeares after our Sauiour Christ there hauing not beene any man before time that had so much as read any thing of prayer for the dead or of a third place which they call Purgatorie and this Purgatorie notwithstanding wherof he saith elswhere in other places That there is some apparance that it is That it may be that there is one That no part of the Scripture speaketh of it That there is not any at all Doubtfull therefore are these prayers and oblations euen for the middle order of the deceased as is also his Purgatorie Or rather none at all absolutely as neither his Purgatorie seeing that by his confession there is none in the Scriptures What doe wee gather out of all this discourse Verily first That these prayers haue no foundation or ground either in the olde or new Testament Secondly that they are proceeded partly from humane affections and partly from the imitation of the Pagans Thirdly that the old Fathers vsed them for those whome they belieued alreadie to enioy eternall life as the Apostles Prophets Martyrs the holy Virgine c. Or we may say better according to the manner wherin they prayed in the Councell of Trent for the Soules of the Popes Paul the third and Iulius the third For those which liue and die in a most holy manner can they possibly according to their owne doctrine abide so long in Purgatorie Fourthly that it was then in regard of their soules a holy desire and to be taken in like sence as when we say liue O Christ liue O God c. whome wee know to raigne eternally In regard of their bodies a prayer vnto God that it would please him to glorifie them in the resurrection c. Fiftly that they were made rather in consideration of the liuing then of the dead to ease them of their griefe and confirme them in their faith instructions that may bee taken at a better hand and warrant from the Apostle Torment not your selues about them which are a sleepe c. Sixtly that they made them not vpon any consideration of Purgatorie seeing that amongst so many reasons of so many Doctors liuing in diuers ages and places not any one before Saint Augustine hath alleadged Purgatorie Seuenthly that these obseruations and reasons so diuers and manifold doe witnesse vnto vs that it was at that time held as an indifferent doctrine as also how that the greater sort doe call it a Custome a Decree an Institution c. Eightly that Saint Augustine himselfe who alone after many other better reasons alleadgeth Purgatorie cannot make any good proofe of the same seeing he himselfe doth not couer or conceale what doubt hee was in whether there were a Purgatorie or not Likewise he deliuereth contrarie assertions whereby there is great apparance and likelyhood that he did not reuoke or vnsay any thing but so farre as hee was wonne and ouerswayed by the headstrong conceipt of men seming in the light of nature to know that which they had neuer heard or seene Finally that the prayers for the dead which haue no foundation in the world ought not to haue any more authoritie in the Church then Baptisme for the dead practised say the ancients but not approued from the time of the Apostles or the Eucharist giuen into the mouth of the dead the one and the other proceeding from the same naturall affections and yet both the one and the other abolished and banished out of the Church Now it is not to be forgotten that that which was to be seene very weake and feeble in S. Augustine for to strengthen this new building withall hath beene since that time vnderpropped by counterfait and fained writings by men willing that way to imploy their vttermost indeauour thus labouring by vntruth to establish a lie and mans deuice and inuention by notorious and hainous crimes And to that end some haue attributed vnto him the Bookes August de ver fals paenit c. 71. De vera falsa paenitentia made in deede by Monkes though they be commonly cited in his name where he saith Let him that deferreth to conuert and turne too long passe through the fire of Purgatorie which is more painefull and grieuous then all the punishment that man can indure in this life A Sermon also of the day of the dead or of the remembrance of all the deceased where they haue made him speake in the same tearmes and manner of speach A booke notwithstanding wherein the Author himselfe alleadged S. Augustine as also the feast not being as yet receiued into the Church in his time but instituted by Odilo Abbot of Clugni more then 500. yeares after And yet which is more there are some that haue deuised an Epistle written from S. Cyril Bb. of Ierusalem to S. Augustine for to confirme him in the opinion of Purgatorie Cyril I say whose life S. Ierome did write whiles he liued writing to S. Augustine of the myracles of Saint Ierome after his death In which Epistle there is mention made How that S. Ierome appeared vnto a certaine man named Eusebius and commaunded him to cast his sacke ouer three dead bodies which should presently therupon rise therby confounding the heresie which denied Purgatory That these three men thus raised againe made their abode amongst men for the space of twentie dayes declared how that S. Ierome had beene the meanes of their seeing of
receiued into the Church in Athanasius his time howsoeuer it be out of doubt that they had the doctrine And now we be come to the time of the first Nicene Councell Anno 350. the word of inuocation of the Saints hauing neuer beene heard of in the church of all that time which by this meanes had beene without this doctrine more then 4000. yeares as likewise neere hand 400. Tertull. aduer Praxeam yeares after the incarnation of Christ a manifest signe and token that it was neuer his but that it came from the Deuill according to the rule which Tertullian giueth vs to try the doctrines of the church That that which is the ancientest is the truest and that what is come in since then is false and counterfeit Or els according to Lyrinensis his rule That which alwaies hath beene and euery where and amongst all men The first notwithstanding that brought it in might be led thereunto by a good intention and those which suffered it might happily not see to what abuse it was likely to come the qualitie and nature of superstition being such as the Phisitians deliuer the Hectike feuer to consist of which is in the beginning very hard to bee knowne or discerned but easie to be cured whereas in progresse tract of time it becommeth verie hard to cure and very easie to be knowne The praiers of the Saintes deceased for the liuing were the particular opinions of Origen and Cyprian The bringing in of this abuse by a Rhetorica l figure founded vpon a likelihood and fostered in the solitarie celles and cloisters of Monkes vntil such time as they brought forth the offering vp of praiers from the liuing vnto those that were dead And breaking out of the cabins of the Monasteries they beganne to pearch in the pulpit vppon that great increase of the Church that followed the empire of Constantine and his successors and yet all this while carried more like vnto a Rhetoricall figure or flourish then anie article or graue pointe of Diuinitie and deliuered in their Panegyrickes And Saint Basill and Nazianzene Anno 370. who brought the Monkes out of Egypt and Syria into Greece were the promoters and furtherers thereof being the most famous Orators of that age an age verily wherein the Church grew and prospered greatly for honour and wealth by reason of the protection of the Empire but therewithall growing heauy and laden with the errours of Paganisme slipping into it together with the multitudes of the Gentiles the Church in the meane while being busied in beating down the heresies raised about the trinity they being thē in their chief strength The quickest sighted conceiuing that they had gained no small matter when they had turned the Gentiles from their Gods to Angels Basil in Gord. Mart. de Martyre Manante and from their halfe Gods to the Saintes of the Christians and from the seruing of the one to the louing and imitating of the other Saint Basill therefore speaking of the Martyr Gordius celebrateth his feast rehearseth his life and exhorteth the people to follow him and all this according to the order of the Church But in the praier that hee made of the Martyr Manans he went beyond the bounds of the order and obseruation of the Church falleth into the superstition of the common people Call to your remembrances saith he how oft you haue seene him in a dreame and how oft he hath ministred help vnto you in your praiers and in your iourneyes c. This passeth the limits both of the scriptures as also the decrees and ordinances of the Church and it had beene better that he had kept himselfe to the rule which he himselfe elsewhere doth giue vnto vs As That to depart from the scriptures is to fall away from the faith But yet our aduersaries not contented with this will make him say more then he would He saith in the Panegyricke of the 40. Martyrs He that is in affliction goeth vnto these 40. and hee that is in ioy runneth vnto them c. the wife praying for her husband and the mother for her children c. that is to say thus did the common people practise Bellarmine giueth our aduersaries more aduantage Let him that is afflicted go vnto them c. as though hee would prescribe and appoint them to doe it And hitherto haue the Panegyrikes brought vs. Nazianzene against Iulian Heare all ye people tribes tongues and ages that is Nazianz. in orat 1. in Iulian. all ye which are aliue at this day or shall be borne hereafter Hearken O yee hostes of heauen and companies of Angels heare likewise O thou soule of the great Constantine if thou haue any sence in thee and you O ye soules of the rest of the Christian Emperors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe vpon the passeouer O thou great and sacred Passeouer saith he the purgation of the whole world I am purposed to speake vnto thee as if thou hadst a soule c. Idem in orat Sanct. Pasch Who seeth not that this is the verie same which the Rhetoricians call Apostrophe For and if this were a formall and orderly inuocation would hee haue applyed the same so confusedly to euerie thing both liuing and not liuing as well to the wicked as to the good godly to things without life as well as to things hauing life to the liuing as well as to the dead And as for the dead would hee haue prayed vnto them in such vncertaine and wauering sort and with so little faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie fashion and manner of speaking vsed by the Pagans If you haue as yet saith he any sence or feeling in you In orat de Basil And yet in certaine other places he waxeth more feruent and hot And in his Panegyricall oration which he made of S. Basill so far as to say that he is in heauen and that he sacrificeth prayeth for the people yea so farre as to say vnto him Behold and looke downe from heauen vpon vs represse and plucke out the pricke of this flesh by thy praiers c. Idem in orat de Athanas Cypr. And likewise in that of Athanasius Direct this people guide and furnish them in this combat and spirituall warfare And in that of S. Cyprian after the same manner But that we may more clearely see that this was a priuate opinion which the Pastors held rather in respect of the peoples deuotion Idem in epitaph patris then the people from the instruction of the Pastors let vs alwaies obserue these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I perswade my selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it may be spoken without arrogancie c. Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they haue any sence or feeling left them I am constrained to speake vnto them as though they were present and heard I aduise and counsell you
thing was said to be done And here it is not to be forgotten that Bonauenture saith that when he was dead these scarres and printes were seene and acknowledged by many in so much as that some of them put nailes into them And Mathias Paris on the contrary a Monke that liued at the time of his death of a longer standing and more auncient by fortie yeares then Bonauenture writeth in his Chronicle that there was not any manner of print to be seene after his death And yet the man was not to bee suspected for the matter Dominick for he speaketh as superstitiously as any of the rest And haue they said any lesse of Dominick Nay rather it belonged to them to incroach dayly enter deeper into blasphemy And so much the more because of the emulation raised betwixt these two orders because that Dominick who was the formost in time seemed to come last in reputation account Anton. Archicp in tit 23. c. 11. the Archb. Antonine therefore that was of this order peiseth his miracles not against those of S. Frauncis but against the miracles of our Lord giueth them the start prerogatiue both for number for greatnes Christ saith he raised but three from death at all Dominick at Rome onely raised as many and 40. neere to Tholosa which were drowned on horsebacke in the riuer Garona besides infinite others Christ after his resurrection went in to his disciples the dores being shut Dominick whilet yet he bare about this mortall bodie which is much more went into the temple the dores being fast Now by the way let vs note that this was by their owne speech either by the proprietie of a spirituall and glorified bodie or els by an Almightie power And thus he goeth through all the miracles of our Lord alwaies preferring and giuing S. Dominick the vpper hand To be short Christ said after his death All power is giuen to me in heauen and in earth and verily saith he this power was not in a small measure communicated bestowed vpon Dominicke ouer all things in heauen earth or hell and that euen in this life for he had Angels to attend vpō and serue him the elements obaied him and the deuils trembled vnder him And this he laieth downe in many examples He addeth further that at Rome there were two images the one of S. Paul and the other of S. Dominick that at the feet of the former was written Per istum itur ad Christum by this men go to Christ and at the feet of the latter Facilius itur per istum but more easily and readily by this man that is to say by Dominicke That is saith Antonine Because that the doctrine of Paul and the Apostles induced and persuaded men to belieue but Dominicks to obserue and keep the councels Which is a shorter course and cut And thus you may already see that he was more then S. Paul and all the Apostles But what shall we say now of that which followeth Quia saith he Domino nostro similis est Dominicus aptissimé denominatus est verie fitlie and rightly was he called Dominicke because he was like Domino to our Lord. And he was possessiuelie in possession that which our Lord was authoritatiuely in authoritie for the Lord said I am the light of the world and the Church singeth of Dominick you are the light of the world The Prophets beare witnesse Domino vnto the Lord and to Dominicke also Zacharie 11. I haue chosen me two roddes the one I haue called Decorem beautie that is to say the order of Saint Dominicke the other Funiculum a corde or band that is the order of the Gray friers thus they abuse the scripture Dominus that is to say our Lord was borne on the bare earth but the virgine for feare of cold laid him in a manger Dominicus from his swathing clothes abhorring the pamperinges and tender delightes of the worlde was found oftentimes by his nurse lying all naked vpon the bare earth For our Lord there appeared a starre in beauen in token that he did lighten the whole world In the forehead likewise of Dominicke as he was baptised the Godmother espied a star signifying a new light to be borne into the world c. The praier of our Lord was euer more heard when he would for in the garden that which he asked of a fleshlie desire hee would not obtaine according to reason But Dominick neuer demanded any thing of God which he did not whollie enioy according to his owne desire Dominus that is our Lord loued vs and washed vs from our sinnes in his blood Dominicke through a perfection of charitie tooke euerie daie three disciplines or corrections from his owne hand not with a corde but with an iron chaine euen to the causing of his blood to runne downe One for his faults though they were verie small another for those that were in Purgatorie and the third for them that liued here in the world c. And thus this Archbishop Antonine draweth this comparison through all the parts of the life of our Lord. In a word our Lord being to depart out of this world promiseth the Comforter vnto his disciples And Dominick saith vnto his Be not grieued for I wil do you more good in the place whither I go then I haue done here for there you haue me a better aduocate then any other that you can haue there c. And what shall now become of that which S. Iohn saith vnto vs If we haue sinned we haue an aduocate euen Iesus the righteous c. And notwithstanding these blasphemies are authorized by the Church of Rome for the good establishment that they haue procured vnto the Popes their authoritie for Gregorie the ninth canonized Dominicke in the yeare 1223. ordained a festiual day to be kept vnto him authorized also his rule and order and bestowed priuiledges vppon the same Now hee that writ these thinges was an Archbishop of Plorence high accounted of amongst our aduersaries Albert. Krant in hist Saxon. l. 9. c. 7. Abb. Trithem in Chronic. Hirsaughtiens But in the meane time they are warie enough not to tell vs any thing amongst the rest of their miracles of that which Krantzius reporteth vnto vs That one Bernard a Iacobine Confessor and Chaplen to the Emperour Henrie the 7. did poison him in the host Whereupon saith Trithemius the Abbot Pope Clement the fift inioyned them for a marke of reproch and ignominie that the Priests of their order from thence forward should neuer receiue or deliuer the communion but with the left hand An example for the Popes of these times to ordaine by the same reason that they should as yet be restrained from the vse of their right hand in detestation of the murther committed by frier Clement a Iacobine vpon the person of K. Henry the third In a word to come to our purpose Bullae fraternitatum ordinis
counteruaile eternal life and of too shallow and short a measure in respect of infinite blessednesse yea though it were the merite of the holy Virgine and that conceiued or not conceiued be it as you will in originall sinne For if shee were conceiued in originall sinne shee is freely redeemed as well as any other and regenerate and borne againe of meere grace as well as any other But and if shee were not which yet the holy Scripture denieth that was also of the worke and operation of the same grace and furthermore the greater shee is the deepelier is shee bound vnto God and the further off from merite as also from hauing any occasion to be proud beeing on the contrarie so much the more to carrie her selfe in a greater measure of dutifulnesse and humilitie in respect of so rich and aboundant mercies bestowed vpon her so freely and vndeseruedly by the high and mightie God According to that which is said Vnto whome much is giuen and committed Luk 12.24 of him shall so much the more bee required againe c. CHAP. XVII That the Regenerate man cannot merite eternall life either for himselfe or for anie other LEt vs come to the condition of the regenerate man to the state of grace Proofes out of the holy Scripture as it is called and let vs see if any one standing in that state before God can merite of him by his workes either his owne saluation or an other mans The Scripture speaketh verie highly of mans Regeneration it setteth him before vs as a man new moulded and cast by the effectuall power and working of the holy Ghost in all and euerie one of his parts and members Now what better way to comprehend and conceiue the fall and ruine then by the reedified repaired parts Coloss 1.3 Acts. 15. Ephe. 1. Coloss 2.13 Gala. 5. Rom. 6. Coloss 7. Rom. 8.14 For the spirit of Christ deliuereth vs from the power of darknesse being dead as we were in sinne he quickneth and maketh vs aliue he purgeth our hearts by faith he inlightneth the eyes of our vnderstanding by the knowledge of God He destroyeth the bodie of sinne He mortifieth yea crucifieth the old man with all the diseases concupiscences and affections of the flesh He maketh vs the children of God and as we are such to crie Abba that is to say father But dooth it follow of all this that after Regeneration we are either cleane from all sinne or that we can attaine vnto it in this world Such as doe flatter themselues in making their sinne small should therewithall thinke that a small thing should repaire and make vp the breach But what then will they say when as of necessitie for the sauing of this miserable flesh the word must be made flesh When for the deliuering of vs from the seruitude of sinne hee must needes become sinne himselfe who had neuer knowne any sinne Or will they thinke that the flesh bee it neuer so wholly and throughly regenerate will bee able to doe all things Or would they flie vp with their owne wings to heauen without Iacobs Ladder the helpe of the Lord or his merite More readie as yet by their pride to loose the benefit of Regeneration then our Father was to loose the excellent gifts he had by his Creation at the suggestion of the woman But let vs heare how the Scripture speaketh J am saith S. Paul crucified with Christ I liue Gala. 2.16 no more I but Christ in me and the life that I liue now in the flesh I liue by the faith of the Sonne of God who hath loued me and who hath giuen himselfe for me What could he haue spoken of more excellencie And where is that regenerate man that can vtter any thing more boldly then hee hath done this And yet therewithall heare him comming from the setting foorth of the praises of the grace receiued by God to the consideration of his owne infirmitie I see saith hee an other Law in my members Rom. 7. fighting against the Law of my vnderstanding and making me captiue to the law of sinne which is in my members c. That is to say I feele concupiscence the bud of the flesh c. And this Lawe this concupiscence if thou be in doubt doe not thinke that it is good For I know saith he that in me that is to say in my flesh there dwelleth no good thing To will well is readie with me but J doe not find the meanes to performe or doe it Nay this concupiscence is euil for he addeth thee hereunto The euill is readie with me and fast sticking vnto me I doe the euil that I would not euen the euill that I hate that is to say which I condemne in my mind and such euill as is repugnant vnto the Law of God which cannot be called any thing but sinne according to that which S. Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All whatsoeuer is against the Lawe is sinne euen to the obeying of my flesh and not the Law of my God which J consent vnto and agree to be good but vnto the Law of sinne which I condemne and dislike of in my spirit And againe This sinne is sinne in such a manner and degree as that it forceth me to confesse that it is sinne in deed For if the Law had not said Thou shalt not lust I had not knowne sinne but now I knowe it And it hath such a deepe roote in me as that I am constrained to crie Miserable man that J am who shall deliuer me from the bodie of this death Yea and it hath fruit also which it beareth and bringeth forth in me Sinne dwelleth in me euen the sinne which begetteth death which hath no other wages but death which also in stead of being brought vnder by the Law of God is lifted vp by the nature thereof and armed to rebell against it taking occasion from the same to multiplie and increase Rom. 8. Gala. 5. Coloss 3. Ephe. 4. It is prouoked and enraged like a maligne Vlcer against the salue Thus speaketh S. Paul of this sinne and not as it is in the Infidels but as it is in the regenerate and those not of the weakest sort of the regenerate but as it was in himselfe concluding generally and euerie where that he hath need to spoyle destroy kill and crucifie the same and that yet notwithstanding all this doe what he can 2. Cor. 4.10 it will not all be vanquisht and subdued at one blow For Howbeit saith he that our outward man be decaied and cast downe yet our inward is renued euerie day And yet notwithstanding not in any such measure of perfection as that any man can vaunt or boast himselfe to haue wholy put on the one and put off the other in this world For In this world wee shall neuer grow vp together and become perfect men Ephe. 4 13. according to the measure of the perfect stature of Christ
vsed in this signification Proponant Collat. Carthag 1. 3. qui ista elicere meruerunt saith Petilian the Donatist that is to say obtinuerunt for there he speaketh of his Aduersaries Emeritus the Donatist in the same sence Quis supplicauit quis legem meruit quis iudicium postulauit Inferring that seeing the Orthodoxes had obtained and procured the Decree of the conference that it also belonged vnto them to begin the first More plainely in the Oration and speech made by one Habet-deus a Bishop To say nothing saith hee of the Christian bloud shed by Leontius Vrsatius Macarius Paulus c. and other executioners Quos in Sanctorum necem a Principibus seculi meruerunt Whome the common people obtained and procured from the Emperours or secular Princes to murther the Saints And further euen in their own praiers it cannot be otherwise interpreted or maintained Excita Domine potentiam tuam subueniat misericordia tua vt ab imminentibus peccatorū nostrorum periculis te mereamur veniente eripi aut saluari A wake O Lord and stirre vp thy power let thy mercie succour vs to the end that by thy comming we may merite to be deliuered from the daunger at hand procured by our sinnes c. To merite to be deliuered or saued by the mercie or by the power of God can it bee otherwise meant then that they might be made worthie in that powerfull mercie In some others Graunt vnto vs to come before Christ with righteous workes to the end that wee being set as fellow companions on his right hand we may merite to possesse the kingdome Te largiente c. Graunt vnto vs to be his fellow companions in the kingdome of grace as we haue merited to haue him to participate our nature in the wombe of the Virgine Is there any man that can make any other sence of this praier An other somewhat further fetcht Graunt vnto vs that wee may sensibly perceiue the holy Virgine to make intercession for vs Me uimus by whose meanes we haue merited to receiue the author of life How can wee merite by our workes the incarnation of the Sonne of God whether it were before hee came or since his comming if we doe not take the meaning according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee reputed worthie Saint Ambrose likewise speaking of the water of Baptisme O aqua quae Sacramentum Christi esse meruisti O water which hast desirued to be the Sacrament of Christ c. And how can this bee vnderstood any otherwise being spoken of a creature without life Infinite such other places may easily bee cited of vs out of the fathers And in deed in certaine Collects Cassand in Hymn Eccles f. 4◠Index Expurg f. 36. 38. in stead of Meruimus there is put Valeamus that is to say We may And Cassander confesseth that it must bee so vnderstoode but our Fathers of Trent haue therefore caused it to haue a dashe too many with the Penne in all his bookes But in nothing is their mind and meaning better manifested then in the interpretation which they giue both to the word Merite to proue no meriting as also to the word Reward Hillar Can. 20 in Math. super illud Idem in Psal 51. Donauit Idem in Psal 142. Basil in Psal 7. August in Psal 109.118.102 to proue that it is not but of grace Saint Hillarie The verie workes of righteousnesse would not suffer a man to merite perfect blisse if the mercie of God should not furnish and fit him for the same Againe Wages cannot come in the nature of a gift they are due for worke wrought but God hath giuen vnto vs all of meere gift and free grace by iustification which is of faith And againe Remission of sinnes is not a merite of honestie but a pardon and fauour flowing from a free will c. But in the meane time the wages of the good are called a retribution Yea saith Saint Basill but according to the custome of the Scripture which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution or recompence for a gift and he retributeth or recompenseth that is to say giueth Saint Augustine In the way of faith such are held for no sinners to whome their sinnes are not imputed God is made our debter not in receiuing any thing from vs but in promising so great things vnto vs. Idem de verb. Apost Ser. 22. Let vs be glad and reioyce for wee haue ouercome because that we are ouercome in our selues because that we haue ouercome in him Him saith hee which crowneth thee because he crowneth his gifts and not thy merites yea hee crowneth them saith the Psalme In miseratione misericordia In compassion and mercie And not in thee only O man wosoeuer thou art But in thy selfe also O thou Apostle how great so euer thou maist be Idem hom 50. hom 14. I haue fought a good fight saiest thou c. The Lord which is a iust and righteous iudge shall render me a crowne he is indebted the same What shall he render or repaie vnto thee He shall render me it for he is a iust iudge He cannot refuse to paie any man his wages and hyre hauing perused and taken a view of the worke I haue fought a good fight that is one worke I haue finished my course that 's one worke and kept the faith that is a worke Jt remaineth that I should receiue the crowne of righteousnesse that is the wages Nay saith he for the wages thou hast no power to commaund the same at all and in the worke thine owne power goeth not alone The crowne belongeth onely vnto him to giue where it pleaseth the worke is of thee but not without his aide and helpe When as therefore thou saiest he recompenceth good deedes this is as if that he hauing preuented himselfe in giuing of good things should retribute and make recompence for the same with other fresh and new good things He retributeth them but vnto such good things as he hath alreadie giuen to the good fight to be finished course and to the faith kept For if he haue not giuen them 1. Tim 4. wherefore then saiest thou I haue trauelled more then they al And yet not J but the grace of God in me And if he haue not giuen thee to finish the race wherefore is it againe that thou shouldest say it is not in him that willeth nor in him that runneth but of God that sheweth mercie And if he gaue thee not the grace to keepe the faith is it not in vaine for vs to keepe and indeuour to watch and keepe ward if God doe not gard and keepe c. Beare with me O Apostle I see not any thing of thine owne but that which is euill and naught Pardon me Apostle thus we affirme and speake because thou hast so taught I beare thee confessing and acknowledging Gods goodnesse I doe not heare thee
Serm. de verit mater 27. by the same grace the meanes to cause it to become and prooue such And therefore saith he Man is not onely said to haue the grace of God because he is beloued of God vnto eternall life but also because he giueth him a gift by the which he maketh him wore thie of eternall life which we cal gratiam gratum facientem Grace which maketh a man acceptable that is to wit this faith infused by the holie Ghost into our hearts by the which saith he all the fathers of the olde Testament became acceptable to God and iustified and whereby wee also are deliuered from sinne and death And this fayth saith hee quickeneth the soule by grace Galat. 2. It purgeth it from sinnes Actes 17. c. It giueth righteousnesse vnto the soule Rom. 3. It betrotheth and affianceth vs vnto God Osee 2. Iden in 1.2 q. 102 art 5 Idem in expos 1. Decret In offic de corp Christ In Hymno Tert. summ q. 4.49 arr 1. AEgid Fom c. 12. l. Examer l. 2. c. 4. It adopteth men to be the sonnes of God 1. Iohn 2. It causeth vs to approch and draw neere vnto God Heb. 11. Finally by it men attaine the hire of eternall life Iohn 6. c. Againe To establish and strengthen a sincere heart onelie faith sufficeth c. By faith the passion of Christ is applied vnto vs that so wee may be able to receiue the fruits thereof Rom. 3. It is vnto vs both the beginning and cause of righteousnesse Rom. 8. That righteousnesse which is by the faith of Christ c. Yea and yet Aegidius saith further That all our good workes are the workes of God Thou hast O Lord saith Esai wrought and brought to passe our workes And wee are not sufficient saith the Apostle to thinke anie good of our selues it is he which maketh vs righteous and which effecteth in vs the workes of righteousnesse Nowe were it not better to holde him to these Maximes and to the conclusions necessarily insuing heereof as that wee owe vnto the infinite grace of God our iustification to the perfect and absolute righteousnesse of Christ our righteousnesse to God by Iesus Christ the beginning middest and ende of our saluation according to the Scriptures then according to the curious Meditations which happen vnto the most excellent wittes when the drie and barren veine ouertaketh them to seeke our saluation in our selues in whome there is nothing to bee found but destruction or for any thing wherewith we may pay God or wherewith we may purchase eternall life both for our selues and others out of our owne stocks and prouision In the meane time wee see howe the succeeding ages learned to build vpon these strawie and stubblie foundations Thomas had said That free-will mooued by the grace of God proceeded vnto good workes and became fellow-worker with his grace These men say That free-will of his owne nature dooth such workes as that they merit that God should illuminate the worker with his grace giue him faith c. In such sort as that the vnbeleeuers doe merit of God by their workes not any more the gift of faith and righteousnesse but faith and righteousnesse for a hire which they call Meritum de congruo as a man would say of well beseeming meaning thereby that if not for righteousnesse yet at the least for seemlinesse sake God is bound to giue them his grace See I pray you how this matter agreeth with the Scripture Whatsoeuer is done without faith cannot please God With Saint Augustine The workes of all vnbeleeuers considered in them are sinnes As also with Thomas Whereas God is mooued to distribute his grace it is not in consideration of ante merits gone before or to come but of his free grace and good will sed ex mera gratia And this is the same likewise which the Schoole-men say in their dunsicall doctrine That man by his naturall power doing that which is in himselfe without faith and without the holy Ghost is able to merit de congruo that God should giue him grace And Gabriel Biel expoundeth these woordes Gab. Biel. in 3. sent d. 27. In 4. Sent. d. 14 q. 1. d. 14 l. 3. q. 2. That which is in himselfe louing God saith he aboue all things And this he affirmeth that Man may doe of his owne naturall power Whereas notwithstanding in deed the case standeth thus that loue proceedeth from knowledge and that imperfect knowledge cannot beget perfect loue Yea hee passeth further for saith he as no subiect receiueth anie forme except it be prepared and fitted thereunto euen so it is requisite that our soule should bee prepared for the infusion of grace which is our formall righteousnesse before God and this it commeth to be by the meanes of free-will which maketh a man to know his sinne and to be displeased with himselfe for the same which he calleth dispositionem praeuiam after which he resolueth to loue God aboue all which he calleth dispositionem concomitantem which maketh the soule apt to receiue the stampe and marke namely the infusion of his grace by this act so meriting the same euen so farre foorth as that grace of necessitie and that verie speedilie is infused into it Neither more nor lesse saith hee then in naturall things vltima immediata dispositio necessitat ad formam Which is as much to say in plaine English as that our free-will dooth not onely merit grace at Gods hande for seemelinesse sake but euen of necessitie and perforce Quite contrarie to that which Saint Paule repeateth so often times By grace Thomas likewise Mera liberalitate meragratia c. As also cleane contrarie to that that hee maketh Grace the beginning of our saluation in intention and the effectiue in the execution c. Thomas againe had saide That free-will deliuereth by the grace of God and worketh certaine actions auailable to the purging and taking away of veniall sinnes as also to the stirring vp of the increase of grace But such as come after staie not there For this infused grace of God by the merit of the free-will of man is turned by them into a state and disposition of the spirit made conformable to the Law and will of God by which Man saith this Gabriell also is not onely deliuered from bond of damnation but also is made worthie of life and eternall glorie And the soule saith he informed and taught by this grace by an action drawne partly from this grace and partly from a mans owne will doth merit eternall life not any more de congruo that is to say of congruitie or for seemelinesse sake but de condig no for hauing done a deed worthie of the same that is to say by righteousnesse For euen so doe they define it That the workes of the regenerate done in charitie in this life deserue eternall life in as much as it is to be rendred and giuen to good workes
Frier hath purposely written and put forth a booke The truth is that he teacheth Ioh. Ferus in Mat. l. 1. In Ioh. c. 1. v. 4.13.17.19 That all our old birth for so hee calleth the man not regenerate and all the powers of our nature are condemned in the Scriptures that wee are nothing but sinne and darknesse that our thoughts speech reason and will are accursed that our light if the same be not inlightned by the word of God worketh nothing in vs but errour and going astraie that euen the Law howsoeuer good in it selfe without grace begetteth nothing but hypocrites that without faith there is no good workes and that none but such as belieue can worke them that in the regenerate not onely after Baptisme Idem in Ioh. c. 13. v. 10. c. 14 v. 16 c. 16. v. 9. but euen after they become to an actuall faith there abideth continually a remainder of originall sinne which bringeth forth sinne in vs whereupon it must consequently bee auouched that no man is without sinne and notwithstanding that such as belieue doe not cease therefore to be cleane that is in as much as they be purified by faith and by the same ingrafted into the body of Christ participating his holinesse and possessing himselfe according to that which S. Paul saith But you are washed but you are sanctified c. And that notwithstanding that considered in themselues they are nothing but sin yet there is no condemnation for them with God who doth not impute vnto them any their sinnes vncleannesse but rather reputeth them for pure cleane because of their faith in Christ Moreouer that this faith which iustifieth vs is not any other thing then the free mercie of God forgiuing sinnes for his Christs sake which only is requisite in vs vnto saluation c. and it worketh in vs a certaintie of the same so farre foorth as that it leaueth vs not without a pledge and earnest penie of eternall life that by the only merits of Christ we are saued made partakers of the same merits by faith alone In all which points he doth verie notably agree with vs that is to say with all antiquitie and consequently is condemned by the Councell of Trent in diuers Canons in the sixth Session Now of all this discourse wee gather that this doctrine of free iustification in the bloud of Christ by faith hath beene of a long time kept maintained in the Church in his puritie howsoeuer deadly assailed by Sathan and that at diuers times in diuers depending points as the See and seate of our saluation That notwithstanding it hath beene subiect to manifold diuers great alterations and changes through the proud and presumptuous nature of man through the doctrine of Philosophers through the subtilties of the Schoolemen and the Pharisaical hmuour of the Monkes In so much as that notwithstanding the couragious defence of the same by diuers worthie and great personages holding vnto the yeare 1200. more for the grace of God against the ingratitude of man the said Pharisaicall doctrine did preuaile and get the vpper hand and yet not so absolutely but that at the same time it was still impugned and confuted almost throughout all the nations of Christendome by many good people and that euen to the suffering of death for their confession being also mightily and soundly crossed by their Maxims by whose fine conceipts and subtile deuises it had beene chiefely established that in it there is hapned vnto vs as it falleth out in the Countries farre North wherein the brightnesse of the two twilights doe happen and fall out so neere together as that the day is no sooner dead and departed on the one side but it quickneth and reuiueth againe on the other This Article hauing beene no sooner shut in and couered with the darknesse which had ouer-spread and ouershadowed the Church but that wee might see it incontinently after more splendent and glorious then euer it was before Wherein we may note the singular goodnes of God towards his Church for in as much as iustification is that point of Christian doctrine which ioyneth man Christ together which maketh the proper difference of the Church from all other sortes of assemblies and of a Christian from all other men as being that without which no man can bee a Christian with which alone well vnderstood we retaine both the name and the effect and to be short which may bee called by good right the life of a Christian the soule of the Church the bond of the mariage betwixt Christ and his Church it was surely verie necessarie seeing that God according to his promise cannot destroy his Church that this article should be conserued in the same that such Eclipse as should couer the face therof shuld be but short to the end it might returne vnto his former brightnesse and light In a word as Phisitions say that the heart is the first liuing last dying part in man That this heart also of the Church by which it began to liue notwithstanding first assailed and set vpon by the venimous poyson of Sathan was the last that was mortally wounded and striken and the first againe recouered as for certaine it is come to passe in our daies wherein God making his Gospell as it were to liue againe after so long a time of death and darknesse would of his incomparable grace that this point should bee the first restored into his former estate and perfection by them whome he had raised for the restauration of his Church Now in this third part we haue entered into the consideration of the Masse A briefe rehea 〈◊〉 of that which hath beene said before this third book in the qualitie of a Sacrifice so it remaineth for our better comming to our selues againe after so long a discourse that we briefly repeate the same which we meane to performe in manner as followeth The Masse is properly a corrupting adulterating of the holy Supper of our Lord and the Supper of our Lord was not ordained for a sacrifice taken in his proper signification but for a Sacrament Neither can it be called a sacrifice except for that it is a holy action or else because it is a commemoration of the sacrifice of our Lord once made vpon the tree of the Crosse for our sinnes or thirdly for that it is a thankesgiuing for the benefits receiued by him Wherefore the Masse cannot properly be called a sacrifice and much lesse a propitiatorie sacrifice in as much as the whole Scripture and all antiquitie do teach vs that there is not in the Church any moe sacrifices truely propitiatorie then one euen the bloud of our Lord shed for our sinnes represented and shadowed out vnder the Lawe by all the sacrifices then in vse and fulfilled in the time of grace in one onely which ought not neither can bee reiterated without sacriledge From this pretended Sacrifice of the Masse haue