the supper and that by them wee are inioyned to doe the same that he hath done as to blesse the bread to eate the bread to blesse the cuppe and to drinke the cup to distribute them both and to receiue them both But as for the matter of sacrifice there was none but vpon the Crosse The communicating of him and his graces and the action of thanks is ordained instituted to be practised at this Table and vpon this Crosse hee hath borne our iniquities vpon this Crosse he hath beene broken for our sins God forbidde saith S. Paul that I should euer glorie but in this Crosse If then this be to sacrifice the bodie then it is not hoc facere to doe that which Christ hath done who tooke the bread who distributed it who performed not in all this anie action of a sacrifice but if it be thus Do that which I haue done then it must not bee anie worke of sacrificing here will not bee found any sacrifice and so there must needes follow as poore slender Diuinitie as the Grammer or sence that went before was poore and slender To be short if faire in that place bee to sacrifice it is saide Doe this as oft as yee shall drinke it c. by which reason it should follow that the sacrifice hath no place but at such times as a man doth drink And yet they say that the Sacrifice Transubstantiation doe goe before And againe if it were saide vnto all those which were sitting at the Table with our Lord Hoc facite then the commandement of sacrificing was generall to all for in like manner vnto all in general euen to all the whole Church of Corinth S. Paul said Hoc facite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Priestes by this account shall haue as weake a foundatiō for their places as the sacrifice hath But who can better expound this place then S. Paul Do this saith he in remembrance of mee And how For as oft as you shall eate of this bread and drinke of this cuppe you shall shew forth the death of the Lord vntill his cōming Not by standing gazing on in a fond sort not by the means of an Enterlude or play neither yet by any such apish fooleries but by a serious earnest either meditation or laying open of the horror of our sinnes and of the mercy of God who hath so greatlie loued the world as that hee hath vouchsafed to giue his Sonne to the death of the Crosse for vs miserable sinners to the end that he that belieueth in him may haue eternall life And this is the same with that which their Glose saith Do this in remembrance of me For saith it the sacrament ought to be receiued in the remembrance of the Lordes passion shew forth the Lordes death c. that is to say make your account and set it down for certain that the suffering and death of the Lord came through you For Whosoeuer sayeth Oecumenius sheweth forth this death he displayeth and maketh a shew of all manner of gifts and of all manner of loue towardes men yea in a worde Oecum in 1. Cor. 11. sayeth hee of the whole meanes of our saluation Let these fellowes now draw neare which haue the Fathers so full and so rife in their mouthes but cannot bring foorth so much as any one who hath founde the sacrifice of the Masse in these wordes Hoc facite that hath expounded this worde for to sacrifice And yet notwithstanding if there were any place wherein it might be found who doubteth yea or who can denie but that of all others that is no place for to finde it in A great man of this time seeing himself thrust out of this place Genebrard hath inuented this shift namelie to say that the Apostles did say their first Masse vpō the day of Pentecost And this hee would tug out by the haire both out of a place of Deuteronomie where mention is made of the offering of new fruites which then was ordained in the lawe as also from the 2. of the Actes where these wordes are Act. 1.2 They did perseuere in the doctrine of the Apostles in communicating and breaking of bread and in prayers which wee haue alreadie sufficientlie refuted For what agreement is there betwixt any thing therein and the sacrifice of the Masse for the remission of sins And yet notwithstanding we will further take the paines to call to minde Hugo Card. in Act. c. 2. what their Glose saith vpon this place of the Acts Of bread aswell common as consecrated that is to say aswell ordinarie as sacramentall And Cardinall Hugo after the same manner And Lyranus Partly sayeth hee because they did communicate euerie day partlie also because they did eate together in common And Oecumenius sayeth This is for to shewe the simplicitie that they vsed in liuing and conuersing together And the Syrian and Arabick interpreters They receiued the Communion or Eucharist Vcharisto And Caietanus This is to shewe the distribution of the meat as it was practised from familie to familie So that on euery side the standing of the Masse doth still faile and deceiue it But let vs come to other places It is saide Actes 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. as they sacrificed Their olde translation sayeth Ministrantibus as they were executing their office and Ministerie And the Glose addeth In good workes euery man according to his charge and degree The Syrian and Arabian As they were in praiers because it is added that they did fast Chrysostome and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they preached Caietanus As they preached and prophesied that is to say as they expounded the word And Cardinall Hugo Ministrantibus scilicet praedictis Prophetis And of him wee haue spoken else where But let vs grant them according to their owne desire Sacrificantibus let it bee said As they sacrificed Epiphanius saith concerning this place These were chosen with Paule and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificing the Gospell Chrysostome saieth to the same purpose Let him sacrifice the Gospel But where shall wee haue a better expositor then S. Paule himselfe This grace sayeth hee hath beene giuen mee of God that I should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of Iesus Christ Let vs say a Priest if they will towardes the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificing in very forcible tearmes the Gospell of God to the end that the offering of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might bee well accepted of being sanctified by the holy Ghost In which place Theodoret sayeth The Apostle called hit preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy Ministerie a holy sacrifice and a true and sincere faith an acceptable offering It is said 1. Cor. 10. You cannot bee partakers of the Table of the Lord 1. Cor 10. and of the table of diuelles Now the Table of diuelles say they is an Altar and that of the Lordes
beene deriued and drawne Masses for the deade through such an abuse much like to that which is condemned by diuers auncient Councels namely the giuing of the Eucharist vnto the dead Withall wee haue shewed that there is no Purgatorie that the old and new Testament did neuer acknowledge it as neither the first and most auncient antiquitie if so bee they take it not from the heathen as also that those which haue spoken of it did not meane the same which our aduersaries embrace maintaine but rather that this is an opinion which cannot by any meanes stand and agree with that of theirs and how that hereby Masses and Suffrages for the dead swarme vpon the face of the earth From this pretended sacrifice likewise haue proceeded and sprung the Masses said in honour of Saints in which they were both praied vnto and worshipped yea euen to the offering vp in sacrifice in honor of them of the Sonne of God himselfe if one would belieue them Further wee haue shewed that the inuocation and worshipping of Saints is condemned throughout the whole Scripture old and new and by all true antiquitie that the beginning of this doting madnesse was taken vp by the imitating of the heathens in their Paganisme shewing further the manifold contradictions that were maintained against the same for a long time and thus the whole seruice of Saints a great portion of the Papists doctrine falleth downe to the ground And for as much as Inuocation is grounded vppon the merit of Saints and this Merite oftentimes alleadged in the Masse and that euen in their speaking to God for the remission of sinnes wee haue verified and auoucht it that there is not any maner of meriting at Gods hand allowed or taught either in the Scriptures or in the auncient writers neither yet in the purer sort of the new latter writers except such as they themselues are at this day ashamed of In summe that there is neither sacrifice name nor merit which euer saued the dead or which euer was able to preserue the liuing but the onely name merit and sacrifice of one onely Iesus Christ God and man dead for our sinnes and risen for our iustification To whome with the Father and the holy Ghost be honour and glorie for the riches of his grace eternally and euerlastingly Amen The end of the third Booke The fourth Booke Wherein the holy Supper of our Lord is handled and intreated of as a Sacrament and consequently of the Masse and it is a treatise of Transubstantiation CHAPTER I. What a Sacrament is and wherein it consisteth And of the difference betwixt the Sacraments of the old and of the new Testament where are set downe certaine rules of the old writers for the vnderstanding of them HItherto wee haue intreated of the Masse as it is a corrupting of the holy Supper of our Lord in the qualitie or vnder the name and nature of a sacrifice it followeth now that we examine it as a counterfeit of the same in the qualitie of a Sacrament a matter intreated of so exactly by many great personages of this time as that it may seeme a verie vnaduised and needlesse thing after them to enter into the same matter not treading the steps wherein they haue gone before Notwithstanding because this worke would remaine lame vnperfect if it should want this part I will deale therevpon but so briefely as possibly may bee standing not so much vpon the matter of dispute as the course of the storie to the end that that which seemeth at the least to haue his stay and maintenance from auncient writers may be confessed and acknowledged not to haue any manner of recommendation at all more then that which it reapeth from the verie newest and latest writers that haue sprung vp in the Church of Rome The Lawe was no sooner giuen to man but sinne insued thereupon neither was sinne so soone hatched but that presently thereupon man receiued the writ of condemnation and sencibly felt the punishment thereof whereupon likewise the Gospell was preached vnto him Gene. 3. by Gods owne mouth namely in the promise of the holy seede which should bruise the head of the Serpent and in the incarnation of the Sonne of God for the redemption of mankind for the remission of our sinnes And this Gospell is the reconciliation of God with men by the bloud of our Lord shed effectually before the foundation of the world in as much as from the same he hath wrought the saluation and redemption of the Patriarkes and Prophets and to bee short of al them which haue bene saued either without the Law or vnder the law shed notwithstanding naturally in his appointed and determined time euen when our Sauiour hauing taken our flesh was stretched vpon the tree of the Crosse for vs. Man in the meane time in his blindnesse and peruerse nature became vnable either to see or belieue this excellent mysterie if God had not reuealed it vnto him The necessity of the sacraments but able on the contrarie quickly to forget it according to our ordinarie negligence and carelesnesse in heauenly things if it had not beene represented and set before his eyes continually And afterward what apparance or likely-hood could there be conceiued of sinfull man vnthankfull to God and condemned and cast away in his owne conscience that God would vouchsafe to be his God that hee would reconcile himselfe vnto a vile and vnprofitable creature that hee would make a league with dust giue himselfe to him for a perpetuall inheritance and deliuer his onely Sonne to suffer a shamefull and ignominious death for him All of them beeing workes of a bottomelesse depth of mercie towards a most miserable creature who waited and looked for nothing else in the guiltinesse of his owne conscience but a bottomlesse Sea of wrath and indignation This therefore was the cause why God our Creator the beginning middle and end of our saluation not content to haue promised and giuen his Sonne to our first parents vnto reconciliation and redemption and in their persons vnto their true posteritie which is the Church doth renue from time to time this Gospell vnto his children this glad tidings of the league and couenaunt made with his faithfull ones for their saluation giuing them sometimes Prophetes to preach his Christ that was to come and sometimes Apostles to testifie and beare witnesse vnto him alreadie come in the flesh dead and risen for vs. This is the ministerie of his holy word euermore continued in his Church He furthermore ordaineth for them Sacraments of this couenant made and accomplished earnest pence and palpable pledges of the certaintie of his promises testimonies of his faithfulnes and remedies of their distrust and diffidencie which speake and testifie outwardly both vnto their eares and eyes by the analogie and agreement of their nature and inwardly to their vnderstandings and hearts by the working of the holy Ghost accompanying them namely that this
is swaruing and degenerating from the other wee must first consider after what manner the holy Supper was instituted that holy Supper which is the sacrament of the new Testament and succeeded the feast of the Passeouer which was the Sacrament of the olde that holy supper which is the true commemoration and memoriall of the sacrifice of the lambe without spot or blemish slaine for our sinnes the figure and representation whereof had before beene liuely set out in the Paschall lambe For we do altogether agree in this all the sort of vs that as the law was ordained to leade vs to grace Moses and the Prophets to bring vs to Christ euen so all the propitiatorie sacrifices of the law were to fit and to prepare vs for the laying holde vppon that true and onely propitiatorie the very lambe which taketh vpon him the sinnes of the worlde And all the sacrifices of thankesgiuing likewise which were offered for the acknowledgement of temporall benefites serued to stirre vs vp to the consideration of this great and vnspeakeable spirituall benefite which it pleased God according to the riches of his mercie to manifest and lay open in his Sonne And therefore as we must come to the knowledge of the Masse by the holy Supper so to that of the holy Supper by the Passeouer the holy Supper hauing succeeded the Passeouer by the institution of our Lord Iesus Christ and the Masse in the Church of Rome hauing taken vp the place of the holy supper through the corruption which hath beene brought in by the See and gouernment of Antichrist Behold therefore the institution of the Passeouer in Exodus Pharao perseuering in his rebelliousnes Exod. 1◠That the holy Supper came in place of the Passeouer God declared vnto Moses that he would roote out all the first borne of Egypt yet neuerthelesse to the end he might put some difference betwixt the vessels of his wrath and those of his mercie he would spare the first borne of Israell spare them I say not because of any their merites but for his owne compassions sake through the fauour purchased by the lambe slaine for sinne from the foundation of the world Wherefore hee ordained that in euerie familie betwixt two euens a lambe without spot for a type and figure of the true and verie lambe should bee killed and eaten that with the bloode thereof the postes of the houses of his people should be sprinckled to the end that the destroying Angell might passe ouer as an euident warning and admonition that whereas this blood was not sprinkled what familie or person soeuer it might be there was nothing but matter for his wrathfull anger to worke and feede vpon that moreouer this killing of this lambe should bee renewed euery yeare and that for euer to teach and instruct the ages to come as well in the memorie of the benefites alreadie receiued as in the expectation and faithfull looking for of greater that were to come and to be receiued Now in this institution wee haue both a Sacrament and a sacrifice to consider and thinke vpon In the Passeouer is a Sacrament and a sacrifice The Sacrament giuen of God vnto his people for a seale and assurance of his promise and of the fulfilling of the same for to this end are the Sacraments giuen of God vnto his people when he saith And this blood shal be for a signe vnto you in your houses that when I shall see it I will passe-ouer and that there shall not be any deadly stroke amongst you when I shall smite Egypt A sacrifice offred vp to God by his people for as properly are sacrifices offered vp to God by the people as Sacramentes come from God are giuen to the people as is witnessed when he saith And this day shall be for a memoriall vnto you and you shall keepe holy this feast in your generations in as much as God smote Egipt and passed notwithstanding ouer our houses c. Such a Sacrament notwithstanding as leadeth vs from this lambe vnto another lambe from this blood vnto an other bloode and from this temporall effectualnesse vnto a spirituall in as much as it is chosen without spotte it is for a signe of our Redeemer his innocencie and in that it is slaine it serueth vs for a signe of his death and passion in that it is eaten it is a signe to vs of that life and nourishment which wee draw from his death and of our communicating of his flesh and of his bloode as being bone of his bones flesh of his flesh c. And a Sacrifice also which besides that it is truely and verily one of the number of those which were of praise and thankesgiuing ceaseth not neuerthelesse any manner of way to hold the place of a propitiatorie seeing that this lambe offered by the father of the familie doth prefigure vnto vs the lambe which the heauenly father did sacrifice vpon the tree of the crosse for the saluation of such as were of his houshould through faith and our Propitiation in his bloode as it is expounded by S. Iohn the fore-runner Ioh. 1.19 Behold the lambe which taketh away the sinnes of the worlde And by the Euangelist in better forme referring and applying that to the substance and truth which was ordained and decreed of the type and figure To the end saith he that the Scripture might be fulfilled There shall not one of his bones be broken Now our Lord the true and verie lambe The same in the holy Supper to what end which came to fulfill the law and not to destroy it kept the feast of the typicall or figuratiue lambe with his disciples both according to this institution as also according to all the circumstances thereof Hee kept it I say the fourteenth day of the moneth beginning at the euening according to the order of the Hebrewes the first day of vnleauened bread betwixt two euens that is to say betwixt the euening Sacrifice and the Sunne-set Therein hee likewise obserued the accustomed washing excepted onely that hee therewithall endeuoured to draw men euermore from the naked ceremony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the doctrine contained therin there he taught vs humilitie washing the feet of his disciples whose dutie it was without all doubt to haue washed his Thereat after Supper he distributed and gaue the bread and the cup from hand to hand vnto his Apostles as he was wont to do vpon that day among the Iewes in a certaine kind of collation which they call Aphicomin of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise Kinnuah but in steed of the words which euery housholder did vtter in this distribution which intimated no other thing to those that stood by then the miseries they sustained in Egypt and Gods mercy which had deliuered them from the same our Lord in this action as oftentimes elsewhere raiseth their spirites from the type to the truth from the shadowe to the
that heade But O intollerable blasphemie He offered incense vnto God He offered it vpon the same tearmes as it seemeth to him that hee offered his owne sonne as with the same faith and with the same hope Receiue saieth he at the handes of vs sinners this offring of incense for a sauour of a sweet smel for the remission of our sinnes and the sins of all thy people c. and this he repeateth againe afterward without changing anie thing therein when hee blesseth and presenteth the Sacramentes How will this agree with the doctrine of the Apostles which is that there is no remission of sinnes without blood that our onelie propitiation is in the onelie blood of Christ Genebr in Miss S. Dionis c. yea and how will it agree with that of our Lithurgists who hold that the offring of incense is an oblation of thankesgiuing not of propitiation expiation or satisfaction and that altogether concurring and answerable to the old law from whence they would deriue and borrow their ceremonies forbidding to powre anie oyle or put anie incense vpon the oblations which were for sinne Leuit. 5.11 And this we see to bee directlie contrarie to that which they will make Saint Iames say a Sacrificer notwithstanding say they both of the one other Testament Furthermore there are manie things contained therin which might be verie wel obserued and noted for the conuincing of the same of error falshood as the Gloria patri and the Gloria in excelsis both which as we shall see did enter a long time after into the Lithurgies as also prayers for the dead prayer vnto the holie virgin c. which are yet of later time then the other witnes hereof is likewise Epiphanius who cōdemned praying vnto the holie virgin fiue hundred yeares after who would not haue opposed himselfe as a contrary party to an Apostle of Iesus Christ And without doubt this Lithurgie hath beene presented vnto the world vnder this name for no other end but that it might giue credite and applause vnto all these errors But all these particulars shall bee spoken of euerie one in more fit and conueniente places One thing wee will not omit which runneth as a long thread throughout the whole length of the webbe of this Masse or Lithurgie which is that there is an infinit sort of sentences and whole clauses out of S. Paul his Epistles wouen in here and there notwithstanding that they were not written by S. Paule till after S. Iames his death All that which we haue saide of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Marke his Masse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Prayer for the Monkes and Monasteries of the offring of incense for the remission of sinnes c. let stande as saide that so wee may not bee driuen to vnnecessarie repetitions and spoken concerning and about the Masse of S. Marke also And yet ouer and besides them it hath his particular notes and brands of false and feyned counterfettednes as namelie a prayer for the Pope where was the Pope then in conscience tell me I pray you or where was he knowne then For the Subdeacons Readers Chanters c. whereas wee are of the minde that the Primitue Church knew not anie degrees of Officers vnder Deacons And a third prayer for the Cittie of Alexandria that God would keepe and preserue it in the vertuous life of the Martyr S. Marke c. S. Mathew his Masse who can excuse these contradictions these fooleries And Againe in S. Mathew his Masse besides whatsoeuer hath beene discouered before you may see the blessing of the boxe the Chalice and the spoone for the taking vp of wine A prayer for the Popes Patriarkes and Archbishops though they were not ordayned and extant for many ages after Mention of the Councell of Nice whose Creed is likewise sung therein Of the Councels of Constantinople Ephesus c. Of Saints as that Chrysostome Basill Gregorie the great c. Of all Christian kinges whereas there was not one when S. Mathew liued who now is he that is able to protest for these Masses that they are the Apostles if he consider either the matter or the forme thereof But yet if anie man wil replie and say that for the substance thereof or in grosse these things are true notwithstanding that from time to time there haue beene some small and particular circumstances cast in and mingled amongst expecting that wee should proue the contrarie as we will yet at the least what man is there that shall dare to be so bold as to take vpon him to distinguish of that which was the Apostles from that which was added by others betwixt that which was from God and that which was from men that which is authentike and originall from that which is positiue and of it selfe c. Of the Masse attributed to S. Andrew Concerning that which they pretend of S. Andrew we haue it not but they alledge about the same one Abdias a Bb. of Babilon made and appointed thereunto by the Apostles who reporteth of himselfe that he did see our Lord in his humane bodie c. This witnes themselues being Iudges may easilie bee controld and conuicted of falshood He hath seene saieth he our Lord and he alledgeth Hegesippus the Historian who liued a hundred and sixtie years after vpon which proposition S. Augustine against Faustus lib. 11. 22. cap. 80. Against Adim ch 17. Of faith against Manich ch 38. Cont. aduer leg lib. 1. ch 20. Distich 21. Sancta Romana wee may easilie inferre the conclusion But which is more S. Augustine teacheth vs in many places that this is for the most part the same booke which the Manichies chaunged for the true historie of the Apostles when wee reade therein the Historie of S. Thomas cursing a man who by and by afterward was torn in peeces of a lion Of Maximilla refusing to lye with Eger her husband putting in her roome her maide seruant Eucleia c. cited by S. Augustine in the same words and gathered out of the forenamed hereticall bookes which he condemned and Pope Gelasius was of the same opinion Adde to the former the miracles which he attributeth to the Apostles howbeit vnworthy of them in respect of their worthines and dignitie as namelie the repairing and mending of broken fingerstals the turning of trees and stones into golde a thousand such follies A temple builded at Ephesus to S. Iohn in his life time c. whereas for more then two hundred yeares after Origen was much troubled how he might answere Celsus asking of him what might be the cause that Christians had not eyther temples or altars c. There is yet remaining as not spoken of the Masse Of the Masse attributed to S. Peter which they call S. Peters and which they hold to be the same with S. Marke his Disciple framed and contriued somewhat neer vnto that sayeth Turrian
Lord God The people It is meete and conuenient c. And then the Minister did handle in manner of a briefe preface the causes why they gaue thankes as namely for that he had created man after his owne image for that he hauing reuolted and forsaken him it pleased him to recouer and recall him in Iesus Christ for the giuing of his Law vnto him for hauing admonished him by his Prophets for hauing sent them his onely begotten Sonne in the fulnes of time to fulfill the law in his owne person for quickning by his death those that were dead in Adam to make them capable of eternall life and for that to this ende hee had dyed risen againe and ascended into heauen and for that also hee gaue himselfe freene to the death readie to deliuer vp his life for the life of the world and for hauing left vs a liuelie representation of this so great a benefite and for that he had taken the bread in his holie handes blessing sanctifying breaking and distributing it vnto his Disciples and Apostles saying Take eate This is my bodie c. and for hauing done in like manner with the cuppe saying Drinke yee all This is the cup of the new Testament in my blood c. And in this place in the processe of this goodlie Preface was read in a briefe manner the institution of the holie Supper as it is to be seene also in all the Lithurgies The Lithurgie of S. Basill The Lithurgie of S. Denys and this action was shut vp and ended with the answere of the people in these wordes Lord wee remember herein thy death and passion and do emfesse thy resurrection vntil the time of thy comming or as it is read in S. Denys with a protestation Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast said Do this in remembrance of me which done the bread and the wine were held consecrate sanctified and for sacraments by vertue of the institution of our Lord which is alwaies powerfull and hath his efficacie and not by vertue of certaine wordes spoken ouer the elementes Of which thing as shall bee declared in his place the purest old Churches neuer dreamed Then there followed a praier that it would please God to shew them all the mercie as that they may communicate the bodie and blood of his Sonne by a true and liuelie faith and not to their condemnation and iudgement as also that it would please him to knitte them altogether in true charity and loue in the communion of his Sonne by his holy spirit euen in so effectuall a manner as they did certainely eate and drinke all of the same bread and cuppe then the conclusion followed with the ioyning thereunto of the Lordes Prayer and after that for a signe of this holy vnion of their spirites and wils in Christ a mutuall kisse the signe and testimonie eyther of true and vnuiolate amitie or else of an vnfained reconciliation and that they had not vainely and for a fashion spoken The kisse of peace Forgiue vs our sinnes as wee forgiue them c. and thereupon also it was called Osculum pacis the kisse of peace as also further to signifie that this knot of the vnitie of the faithfull did not end in this world After this peace there was mention made of them who either had liued wel or which were dead in Christ especially of the Martyrs whose names were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is out of a certaine register or catalogue partlie sayeth S. Denys to signifie that they were not dead but verilie liuing and therefore the Primitiue Church called the death of man by the name of birth natiuitie and partly to stirre vs vp to the same constancie by their example Now when this was finished the Pastors and Deacons which were to distribute the holie Supper did first communicate themselues and after deliuered the bread and the cuppe to the faithfull and gaue it them in their hands speaking the significatiue wordes of this holy Mysterie but so as that they did not all binde themselues to vtter them in the same tearmes And during this whole action Psalmes were sung by the people and that such as concerned the thing in hand and the same in the end was shut vppe with a solemne thankesgiuing and before that it was not lawfull for anie man to depart and goe away and all this was alwaies done in a tongue which the people vnderstoode and with so loude a voice as might be that so the people might bee able to say Amen And this order will wee runne ouer againe particularlie according to euery parte of same Of the Preface speaketh Chrysostome saying when we beginne to say The Lord bee with you Of the Preface Chrysost in 1. ad Corint hom 36. in 2. hom 18. Chrysost hom de Eucharist ad Heb. hom 22. the people doth aunswere And with thy spirite Againe In the holie and reuerende Misteries the Pastor praieth for the people and the people for the Pastor for these wordes and with thy spirit can not tell vs or giue vs to vnderstand any other thing The councell of Nice 1. sayth Let vs not rest our selues in the bread and wine which are set vpon the Table but let vs lift vp our heartes on high that is Sursum Corda namelie to the Lambe of God c. Chrysostome Hast not thou promised to the Priest who saieth Lift vâ—â—o your hâ—artes and mindes on high we haue them fixed and setled in the Lord This table is altogether furnished with mysteries the Lambe of God is offred for thee c. And in an other place Wee lift vp our mindes on high This is a table for Eagles and not for Crowes to feede at c. S. Augustine August de bono perseuer cap. 13. de vera elig c. 3. de bono vid. cap. 16. Epist 15. in Psalm 85. c. Chrysost in hom 26. in Genes That which is saide in the sacrament of the faithfull namely that wee should haue our heartes raysed vppe to God on high Vt sursum corda habeamus ad Dominum sheweth that it is a gift of God as also in asmuch as the Pastor saieth vnto vs afterwarde that we are to yeelde him thankes and that wee make answere that it is meete and right that we should so doe c. And these wordes are repeated in an infinite sort of places And yet sayeth Chrysostome not because hee hath neede of our thankes doe wee say vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c for who is able sufficientlie and worthilie to performe such a seruice seeing the Cherubius cannot attaine vnto it but he willeth it to the end that the gaine may redound to our selues c. And the reasons of this thankesgiuing laid downe by the Minister of the Church in the short abridgement of the historie of the redemption of mankinde or rather of the Church are no lesse to bee noted and marked of vs. Chrysostome We
my bodie which is giuen for you And yet it ceaseth not considered in some sorte to bee in manner of a sacrifice in as much as this is a remembrance of this propitiatorie sacrifice of our Lord on the Crosse according to that which is said Doe this in remembrance of mee shew forth the Lordes death vnto his comming In such sort that as the lambe was after a certaine manner a propitiatorie Sacrifice in that it did prefigure him so the holy Supper in like manner in as much as it bringeth him vnto our remembrances in that it representeth him vnto vs before the eyes of our faith And yet furthermore of this remembrance there proceedeth an other sacrifice euen the true sacrifice of praise and thanksgiuing which the Church hath called by the name of Eucharist That is that when we call to mind that God hath so loued the worlde or rather the Church hated of the worlde as that hee hath giuen his dearely beloued Sonne the eternall and euerliuing for the mortall the iust for the vniust to the ignominious and reproachfull death of the Crosse to redeeme them from their sinnes wee adore the bowelles of his mercies wee are lifted vppe with a holy rauishment euen into the heauens farre from our our selues wee vtter our cries in a certaine feruencie of faith from all in generall saying praised bee thou O Lorde for that thy grace hath appeared in the worlde for that it hath superabounded in loue for the sauing of sinners and afterward let vs say with Saint Paule being humbled in our infirmities but imboldened in his grace to the appropriating and particular applying of this benefite vnto our selues Euen the sinners Lord whereof I am the chiefe I a blasphemer a persecutor and oppressor c. And this faith applyeth this sacrifice vnto our selues it maketh it seuerall and peculiar vnto euery one of vs it maketh vs then to say with confidence No more He that eateth the flesh and drinketh the blood of Christ hath eternall life No more I say God so loued the worlde as that he hath sent his sonne c. For what good doth this serue vs vnto but to increase our sorrowe and griefe if wee bee not the parties our selues But more boldly with the Apostle I am crucified with Christ I liue and yet not I now but Christ in mee Galath 2.20 in that I liue in the flesh I liue in the faith of the Sonne of God who hath loued mee and who hath giuen himselfe for me c. Thus in remembring this sacrifice the shamefull death of the Lord wee acknowledge our selues lost in our selues yea vtterly lost seeing that for to saue mankind it was requisite that the Sonne of God should be made man and expose himselfe to the reuilinges and slaunderous speeches of men And this knowledge begetteth in vs an acknowledgement of the free mercie of God which hath giuen vs his onely begotten Sonne yea who hath giuen vs himselfe in his Sonne How can we then do lesse then offer vp then sacrifice our selues to him To offer vp vnto him as saith the Apostle Rom. 12.1 Our bodies a liuing sacrifine holy acceptable a reasonable seruice In such sort as that in the holy Supper wee communicate really and effectually in the bodie and blood of Iesus Christ euen to the sucking of life nourishment to our soules from the same and this is that which proceedeth from it as a Sacrament Wee celebrate likewise his death from whom as out of a fountaine wee drawe life and that the rather because this his death is our life in as much as wee haue the propitiation for our sinnes in his blood and the celebrating of the remembrance of this propitiatorie sacrifice although somewhat improperly may be called a Sacrifice Seeing that consequently vpon the deepe meditation of this high mysterie and vnspeakable benefit receiued by the faithfull adored of the Angels we enter into a serious thanksgiuing in which we resolue to renounce and forsake our selues that so we may offer vp our selues the more freely vnto God ceasing from thenceforth to fashion our selues any more according to this present world seeking rather to transforme and chaunge our selues by the renewing of our vnderstanding c. And here we haue another sacrifice euen a sacrifice of peace in as much as there is a peace concluded betwixt God and the faithfull man a sacrifice of praise in as much as all increase and prosperitie are giuen vnto vs by God and God in this peace Finally a sacrificing of our selues in the offering vp of our thankfull heartes and resoluing therewithall to liue and die in him and vnto him who hath giuen himselfe for vs who hath vouchsafed to offer vp his body and to shed his blood for to purchase vs life who giueth vs them in ordinary bread and wine to nourish our soules vnto eternall life Amen And it is not for any other consideration Wherfore the old writers did vse this worde Sacrifice that the olde writers doe sometimes call the holy Supper a sacrifice a Sacrifice of remembrance and thankesgiuing of the faithfull And if our aduersaries doe keepe themselues within these boundes wee shall not neede to reason and dispute about wordes neither yet refuse or reiect the worde Sacrifice But and if that they tell vs that the Masse is a sacrifice propitiatorie for the quicke and the dead wee tell them that wee would haue them to aunswere vs whether they ground it vppon the holy Supper or els borrowe the institution thereof from els where If from else where then wee boldly auouch vnto them that there is no title of the Masse in all the holy scripture neyther of any thing belonging thereto neither yet in the workes of any of the auncient writers and this wee haue alreadie proued and shall bee able further to proue most plentifully if any thing bee wanting therein But if they fetch and deriue it from the holy Supper then wee auouch and say vnto them that it is no propitiatorie sacrifice that the Lord did neuer ordaine it for any such ende that the Apostles did neuer so teach it neyther yet that the fathers did so vnderstande it And this is the matter that wee are to handle and intreate of in this Chapter In the meane time wee will note and obserue by the way that these wordes Sacrifice and Sacrament doe not alwaies keepe the proper limites and boundes but that sometimes they runne in their generall signification and are taken eyther for all holy offices or for all the signes vsed in the Church to signifie any thing August l. 19. contr Faust c. 14. In Psal 141. Psal 65. de peccat meritis Bernard de caena Dom. And to the end that the doubt of this generall vsing of this worde Sacrament may not trouble vs it appeareth in certaine olde writers that they haue giuen this name to the signe of the Crosse to all the ceremonies of baptisme to
making intercession to God for vs. Ambros ad Hebr. c. 8. S. Ambrose saith It is necessary that our sauior in the daies of his flesh should haue something that he might offer for vs therfore he took vpon him our flesh Theodor. ibid. Haimo ibid. that he might offer the same And Theodoret This is the cause why the only begotten Son of God hauing takē our nature did offer it to God for vs. Haimo He took of vs that which he hath offered for vs namely mans flesh euē himselfe whom he hath offered vpon the altar of the crosse Hugo ibid. Thom. ibid. c. being himselfe both the sacrifice sacrificer And thus also write Cardinal Hugo and Thomas For it behoued that Christ haberet quod offerret might haue something that he might offer hee offered himselfe c. all of them hauing relation to the thing done and not to do Caietan That is himselfe who is offered the Saints which are made such by heauenly grace But what need was there of any other expositor then the Apostle himself when he setteth downe how that he doth not offer himselfe oftentimes And againe For by one onely oblation he hath consecrated for euer those which are sanctified They go forward Hebr. 9. The Apostle saith It is necessarie that the patternes or figures of heauenly things shold be cleansed by these things but the heauenly things themselues be better oblations and sacrifices then these are He speaketh say they in the plural number wherefore it argueth that there are many oblations many sacrifices and those are our Masses But let vs alwaies carrie in minde that the Apostle hath infinite times said That there is but one sacrifice that is Christ and that there is but one oblation offered vppon the Crosse by Christ And let vs also distinguish Hostiam seu victimam from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing sacrificed from the oblation that is to say from the action of sacrificing Now the Apostle vseth in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sacrifice not of offering of the thing not of the action And what will they then inferre or conclude that the Christian Church here opposed and set against the Iewish Church ought to bee cleansed by many sacrifices will they dare to bee so bold and that seeing it is such a blasphemie or by many offerings of this verie same sacrifice And is not this to come all to one thing and directly contrarie to so many places of the Apostle And againe it is not said in this place Oblations but Sacrifices But say they it is spoken in the plurall number Sacrifices but this is because the Apostle had spoken in the plurall number of those of the law so in setting downe the opposite part doth retaine likewise the plurall number Non quia victimae plures sed quia in vna plures vel potius illae omnes because that in this onely one sacrifice all others are contained And in deed to the end they may not find any starting holes Thom. ad Heb. c. 9. we will not giue credite vnto any others in this point but vnto their owne Doctors S. Thomas Hostus in plurali he saith sacrifices in the plurall number and contrarily he saith afterward that there is but one sacrifice euen that of Christ for by one onely offering he hath accomplished for euer all those which are holy and sanctified Hebr. 10. I answere that though it were one in it selfe yet it was shadowed out by many sacrifices vnder the old law The interlineall Glosse Meliores hostiae better sacrifices namely Christ all those of the old law in as much as it was signified by them all Hugo the Cardinall that is the sacrifice of Christ Anselm ad Heb. c. 9. Caietan by which all those of the law were signified and sanctified Anselme These better sacrifices are but one that is Christ Caietan Christ crucified is here called the better sacrifices because that virtualiter that is in effect and operation it hath the power of all the rest But in the end they say the priesthood being translated it must needes follow that the law is translated also Et vicissim wherefore it must needs follow that there must be a priesthood in the new Testament And who goeth about to denie it them Hebr. 7. for otherwise it should fall out that to haue one which liueth for euer should bee to be without a priest and that to haue an euerlasting sacrifice should be to bee without one And on the other side are we not saith the Apostle all priests in as much as we haue all accesse to the father through him euen to offer vp vnto him through him our sacrifices euen for to offer vnto him himselfe in our praiers a sacrifice for vs But we deny that there is in the new Testament any order of people appointed ordained to sacrifice him a new and we on the contrarie affirme that throughout the whole scriptures there is not one word spoken of any such as likewise there is not of the reiterating of the sacrifice of Christ neither haue any of the fathers interpreted it as our aduersaries doe at this day We affirme also that in all the holy scripture speaking of the Ministers of the Church of Christ they are neuer entitled priestes in whatsoeuer language that a man shall take them And that if the same holy scriptures of the new Testament doe make any mention of sacrifices that they entitle and call them presently for the preuenting and taking away of errour sacrifices of the preaching of the Gospell sacrifices of praise and thankesgiuing spirituall sacrifices the calues of our lips the works of charitie c. offered partly by the Ministers of the holy Gospel who hold their particular place and ranke in the Church to dispense vnto vs the word of God sacraments to shew forth vnto vs our destruction in our owne nature our condemnation by the law our grace and fauour purchased in the death of our Lord the greatnes by consequent of our sinne and of the mercy of God in the greatnesse of this remedie whereupon there followeth in vs a loue towardes God a hatred towardes our selues c. Partly likewise by all the Christians in whom this loue bringeth forth spirituall sacrifices peace offeringes in as much as we haue by this meanes peace with God sacrifices of thanksgiuing for that we giue him thanks in euery kind of seruice whether of the heart the mouth or hands for so great a benefite receiued of his meere mercie and let vs also say propitiatorie in some sort by a great deale better right then in the Masse in as much as wee confesse vnto him our sinnes with a contrite and humble heart intreating him that the blood of our Lord Iesus Christ his onely Sonne may procure vs fauour and mercie by the true and onely propitiation purchased by
goest about to worship them then it is that the good Angell is displeased with thee c. And in an other place That which the greatest of the Angels doth worship Colere Idem de Vera relig c. 55. tom 10. the same is that which is to bee worshipped of the most base and meanest of all men for because of fayling toworship it the nature of men is become the last and worst For the Angels are not become either wise and vnderstanding or true and iust by any other then man but euen from one and the same wisedome and from that one and the same immutable veritie Euen the truth and wisedome of God of the same substance with the Father which hath thought good to take vpon him the nature of man to teach vs thereby that man hath no other to worship and adore then him which is adored and worshipped by euerie creature indewed with vnderstanding and reason Seruitute And leâ— vs know and belieue that the good Angels are also of the same mind that wee should worship with them one and the same God and therefore we doe honour them with brotherly loue but not with diuine worship or seruice neither doe we build any Churches vnto them and that because that Religon doth bind and restraine vs to the one onely Almightie God c. And thus you may see one of the foundations of Inuocation irrecouerably vndermined by this that we are not to adore any but the one only God that the Angels and Saints take it for offered iniurie when we doe otherwise That Inuocation hath an interest in Adoration as apart thereof c. And now behold here an other Idem in Psal 29. That there is not any mediatour but one onely that this one onely God will not bee called vpon and praied vnto but by this mediator If thou consider saith he the Diuinitie of our Lord Jesus Christ wee find not in it either matter place or affection for praier For in the beginning was the word c. But hearken to that which followeth after The word became flesh thou hast herein a Maiestie wherunto to pray and an humanitie that praieth for thee For this was spoken by the Apostle and that after the resurrection Who sitteth saith hee at the right hand of God and maketh intercession for vs. In as much as he hath vouchsafed to be a mediatour betwixt God and men And what is this God The Father the Sonne and the holy Ghost And what are men Sinners wicked and vngodly mortall Betwixt this Trinitie and the iniquitie and infirmitie of men was a mediatour made euen a man But it may be that this man is not placed ordained al alone for the executing of this charge office Non est quo eas nisi ad me Non est qua cas nisi per me In Iohan. tract 22. Idem de Relig. Serm. 55. tract 10. Praeteripsum Idem in Psal 109. but heare yet further Behold what thy Sauiour saith vnto thee Thou hast not whether else to goe besides me thou hast not whereby to goe thither but by me Walke by Christ so thou commest to God thou goest by him thou goest to him Seeke not wherby thou maiest come to him otherwise then by him He was made the way by which thou hast to come I say not vnto thee seeke the way he that is the way is come vnto thee arise walke walk by good manners walke on foote Whosoeuer runneth out of this way the more hee runneth the more he waÌ„dreth because that he draweth the more backward out of his way And for as much as praier is the meane by which man approcheth vnto God he explaneth himself the more carfully Ther is not saith he any righteous praier but by Christ Again that praier that is not made by Christ is sin Let his praier saith he be turned into sin And wherefore Because it was not made by the mediatour of God men Iesus Christ the man What then the Saints Martyrs Apostls angels cannot they be mediators cannot they be our aduocates Let vs heare him Idemâ—ontra Parmen l. 2. c. 8 S. Iohn saith not saith he you haue an Aduocate as seperating himselfe from amongst sinners as though forsooth hee had had no more need of the propitiation which is made by the Mediator sitting at the right hand of the father making intercession for vs for then he had spoken arrogantly and falsely And if he had said you haue me for a mediator with the father I obtaine pardon for your sinne as Parmenian who set the Bishop in the place of the mediator betwixt the people and God it had beene yet worse Exoro Who would haue taken him for an Apostle of Christ Yea who wold not on the contrarie haue taken him for Antichrist To the end therfore that Christians may keepe the vnitie of the spirit in al their praiers let theÌ„ be assuredly perswaded of one onely mediatour For Christians doe recommend one an other in their praiers but he alone is the true mediator which maketh intercession for all and for whome no man praieth So Paul though a principall member vnder the head but yet notwithstanding a member recommendeth himselfe to the praiers of the faithfull he maketh not himselfe any mediatour betwixt the people and God but he praieth that all the members of the body of Christ would praie for him c. For if Paul were a mediatour then all his fellow Apostles should be so likewise Non constaret ei ratio Idem in 1. Ep. Ioh. And if that there should be any mediatour then Paul himselfe should misse in his accompt when as hee saith one God one mediatour of God and of men c. In an other place We haue an aduocate c. Behold and marke Iohn the same that dranke vpon the Lords breast c. He saith not you haue but we haue and he saith not you haue me for an aduocate but you haue Christ. And he chused rather said hee to put himselfe in the number of the sinners that he might haue Christ an aduocate then to set himselfe downe for the aduocate in the place of Christ and to be found condemned amongst the proud and arrogant He that hath held this hath not spotted himselfe with heresie hath not fallen into schisme For hence it is that schismes arise when men say we are iust and righteous we sanctifie the vncleane we iustifie the wicked we praie we obtaine c. And the Saints then saith hee doe they not pray for vs And the Bishops doe not they pray for the people Read but the Scriptures and you shall see that the Bishops doe recommend themselues vnto the people The Apostle saith praying alwaies for vs the Apostle for the people the people for the Apostle you for vs wee for you all the members one for another the head for all c. And then the Saints liuing and not the dead for
may remember him of his couenant c. And when shall we see an end of these blasphemies Bernardine in his Mariall goeth yet more boldly to worke Bernard in Marial as if it were to make it worse God saith he said vnto her in her birth I haue giuen thee for a light vnto the Gentils to the end that thou mightest be our saluation to the end of the earth a light for a reuelation vnto the Gentils c. The Prophet Esay or Simeon did they euer dreame of this Again All the graces that distill and drop down from the father and the Son vpon vs are deriued and conueighed by the virgin the Mediatres betwixt God and men There is no grace commeth from heauen but through her hands All maner of graces do enter into her come forth of her They are in Christ Tanquā in capite influente as in the head which doth instil them in Marie Tanquā in collo transfundente as in the channel which doth distribute them she is the Mediatresse of saluation coniunction iustification reconciliation intercession and communication c. To be briefe the heauenly father hath giuen her the halfe of his kingdome as was signified in the persons of Assuerus and Esther he hauing retained and kept iustice to himselfe to bestow and distribute but leauing his mercie with her to exercise the same In so much as we may appeale à foro iustitiae Dei frō the seat of Gods iustice to the court of the virgin Maries mercy And what shall wee say then of her Letanies of her Psalter and of her howres Of her howres wherein she is named The Queene of mercie wherein she hath broken the head of the serpent which was spoken to our first parentes of the onely Sonne of God wherein she alone hath rooted all heresies out of the world where she is called The repairer and sauiour of mankind wherein is asked of her generally whatsoeuer can and ought to be asked of the one onely God by Iesus Christ as vtterly denied vnto all others Impetra nobis veniam applica nobis gratiā praepara nobis gloriā the grant of forgiuenes grace glorie c. I haue trembled and stood all afraid at the consideration of her Psalter wherein all that which Dauid hath spoken of God the Father the Son the holy Ghost is applied vnto her that without any maner of exception throughout euen from the beginning vnto the end changing only Dominū into Domina the Lord into the Lady Blessed is the man that loueth Marie that feareth her that praiseth her name that trusteth in her that hopeth in her c. The heauens declare thy glory the earth is thine Psal 19.24.31.51.52.53.56 59.67.71.91.93.94 98.109 111.131 c. the fulnes thereof thou raignest with God for euer blessed are they that cherish thee for thou wilt wash away their sins in thy mercies haue pittie vpon me O mother of mercy according to the tendernes of thy mercies wash me from all mine iniquities Thou wicked spirit why boast est thou thy selfe bow downe thy neck vnder Maries feet O Lady breake him to peeces with the power of thy foot Cast him downe into the bottomles pit by thy might saue me for thy names sake deliuer me frō mine vnrighteousnes haue pittie vpon me for my hart is prepared to receiue thy will Thou hast cast vs off O Lord for our sins hast had pittie on vs again for the virgin Maries sake Let Mary arise al her enemies shal be scattered Lord giue thy iudgement vnto thy Sonne and thy mercy vnto the Queene his mother O Ladie saluation and life are in thy hand c. O how kind and good is God vnto those that worship his mother God is the God of vengeance but thou art the Queene of mercie Come and let vs worship the Ladie let vs praise the virgin that hath saued vs let vs worship her and let vs confesse our sinnes vnto her c. The Lordraigneth Marie sitteth vpon the Cherubins on his right hand He that dwelleth vnder her wing is vnder a good protection c. The Lord hath said vnto my Ladie Sit mother at my right hand thou hast delighted in goodnes and holinesse and therefore thou shalt raigne with mee Remember Dauid O Ladie and all those that call vppon thy name Praise the Lorde for he is good and his mercie is distributed by Marie c. And when should I haue done seeing there are not so many wordes in it as blasphemies They haue corrupted and marred after the same manner the songs of the Prophets of Simeon of the holy virgine and the songs also that are attributed vnto Athanasius and S. Ambrose which are called by their first wordes Quicunque and Te ' Deum My heart is reioyced in my Ladie because that he that is mightie hath done great thinges for me by Marie his mother c. My soule magnifieth my Ladie c. Let now O Lord the seruant of Marie depart in peace because mine eies haue seene the saluation of Marie which thou hast prepared before the face of all people a light to be reuealed vnto the Gentiles c. Whosoeuer will be saued let him know before all things that which he must firmelie belieue of Marie Te matrem Dei laudamus We praise thee O mother of God Doctrix mother of the diuine Maiestie Ladie of Angels the Spouse mother of the eternall king the promised by the Patriarkes the truth of the Prophetes the teacher of the Apostles the mistresse of the Euangelistes the Ladie of the world the Queene of heauen and therefore saue thy people c. And as concerning the Letanie made of purpose for her she is therein praied vnto by all these names and many other so farre as that she is therein called The true saluation and the true blessednesse the length of charitie the breadth of pietie vnto whom the Angels obey she is praied vnto to giue all blessings as God as also to preserue the Church and Christian people And in these wordes Te rogamus audi nos we pray thee to heare vs. Of pardoning sinnes Propitia esto parce nobis Domina bee fauourable and gracious vnto vs spare and paraon vs O Ladie c. Of turning and putting away of euils whether they concerne punishments or faults any manner of sinnes any manner of afflictions Prouerb 8. yea hell it selfe in these wordes Libera nos Domina Deliuer vs our Ladie c. Likewise in certaine prose that is sung vnto her she is summoned to command the Sonne of God in the authoritie of a mother O pia paupera pians scelera iure matris impera redemptori Command in the authoritie of a mother the Redeemer To bee briefe for an vpheap of all abhomination they haue attributed vnto the virgine that which the holy Ghost had said of the eternall Son of God of the eternall wisedome The Lord hath possessed
yet notwithstanding the same hee loueth them For saith he There is not any one sinne that God iustifieth and aloweth he hateth them all but by his grace he causeth sinne to bee consumed in vs in as much as it is wasted somewhat and diminished in the liues of such men as profit but consumed in the liues of such as haue attained to perfection that is to say after this life And this he maketh plaine in an other place by S. Hillarie There is not saith he in this life any purifying and cleansing away of all sinne Idem l. 2 cont Iulianum and yet hee hopeth to attaine humane perfection that is to say a nature perfectly cleansed in the last resurrection Which thing our Lord if so be that our Aduersaries would haue belieued him hath said in one word vnto his Apostles You are now cleane because of my word And yet hee had said My father cleanseth you and purgeth you euerie day that so you may beare more fruit c. If then sinne do still dwell in the regenerate and that such sinne as begetteth infinite other sinnes in vs and these sinnes death yea so many deathes so many hels doe we purchase vnto our selues as we commit sinnes and therefore farre off from meriting of life for an other seeing we cannot doe it for our selues Neither haue wee any other exception to alleadge against it but this There is iust cause and matter in vs to condemne vs yea and more then inough but praised be the grace of our God That we are in Christ c. That there is no condemnation to such as are in him But if they say to vs that euen as the flesh worketh sinne in vs vnto condemnation if grace doe not preuent euen so the regenerate spirit worketh good workes vnto saluation yea sufficiently yea aboundantly c. We answere That the beginning and originall of good workes is altogether of God whereas the beginning and originall of sinne is of our selues so that in deed damnation doth belong to vs and saluation to God as also that these good workes proceeding from a heart not perfectly regenerate haue alwaies a spice of euill euen of the euill that is in and of vs and that sufficeth to make them displeasing vnto God saue that he beareth with them through his mercies exhibited in his Sonne the goodnesse which we cannot make our accompt and reckoning of before God seeing it is his It is generally therefore said of all men but this word is expresly and properly appointed and directed to the regenerate to the end that in their miserie and misdeeds they may seeke and search for the remedie which God hath prepared for them in Christ Eccles 6. Prou. 10. Iob. 15. Psal 143. that all are sinners There is not a man vpon the earth that doth good No man can say I am cleane from sinne yea euen amongst his Saints God cannot find any that are able to abide the triall And if we say saith the Apostle that we haue no sinne wee deceiue our selues and there is no truth in vs. On the contrarie it standeth vs vpon continually To craue pardon Psal 19. because we are continually euen euerie houre sinning and pardon Ab occultis nostris From the sinnes that we neither see nor perceiue We are so seared in respect of the sence and feeling of sinne And of all this it followeth that as God hath shut vp all vnder sinne so likewise vnder condemnation the same extending and stretching it selfe also vnto vs if he had not shrowded vs vnder the protection of his grace As concerning our good workes Without me saith the sonne of God you can doe nothing no not so much as thinke a good thought Iohn 15.6 2. Cor. 3.5 Acts. 16.14 Psal 119. Philip. 2.13 Iam. 1.17 but in that you are any thing fitted thereto it is of God of God that openeth our heart that inclineth it vnto his lawes and which strengthneth it in his waies that accomplisheth in vs both the will and the worke according to his owne free-will and good pleasure Of God the father of lights from whome euerie good gift commeth c. But principally the gift of faith without which neither we neither any thing of ours can please God Math 16. the faith I say of the Sonne of God Which flesh and bloud do not reueale but the father that is in heauen And what should God be bound and indebted to vs for that which he himselfe worketh in vs of his meere grace for these pretended good workes Osce 13. Nay let vs say rather with the Prophet Israell thy destruction is of thy selfe And thou must impute and lay it to no other but to thine owne selfe But thy saluation is of me Thou hast not any thing then to reproach or accuse But how will the case stand if these verie workes weighed in the balance of iustice bee found to be sinnes And so much the rather and more likely because that thou dost make accompt of them for holy and sanctified deedes as also so much the more cursed and damnable by how much the more thou accomptest of them for meritorious The Sonne of God said vnto his Apostles When you haue done all that is commaunded you say we are vnprofitable seruants Luk. 17.10 But how farre off are we And next what meaneth this To do that which we ought But to doe it as we ought and to that end that it ought to be done c. And who is he that is able to obserue all that and if it were but in one onely action And that I may not presse them withall how would he bee able to doe it for Gods glorie c. without making some mixture for his owne interest as either for his owne profit or honour c. But as for sinne and that which is euill what is it that wee are not cunning inough in to doe verie well and on the contrarie where is that good thing that fadgeth not and falleth out most ill fauouredly in our hands and that in diuers respects So then we must say with the Propht All our righteous deedes are as a stained cloath Our righteous and best deeds saith he and not our vnrighteousnesse for in all our workes how good so euer they seeme to bee there doe iumpe and meete together something that is of the spirit and something that is of the fleshe as they are more or lesse strong in vs according to the saying of Saint Paul who teacheth vs not to flatter our selues When I would doe the good as if hee said euen when I buckle my selfe about it with all the power within me Rom 7. Philip. 3. Euill is readie with me to will is present but I cannot find the meanes to doe and performe it c. And for the proofe hereof wee neede no other proofe but to consider and looke into our selues and our best actions as into our praiers with what an
infinite number of imaginations they are crossed or into our zeale which if it be according to knowledge yet is it delayed with coldnesse and beeing more feruent then commonly it is without knowledge into our brotherly loue which is more for a shew then in deed and more for that regard wee haue of men rather then for the awe of God into our faith which is either little or else wauering farre lesse then a graine of Mustard seede farre off from remoouing of mountaines Finally into our whole life which being examined according to the summe of the Law of the perfect loue of God and our neighbour will not afford vs so much as one action answerable thereunto but rather such as are contrarie thereunto and that euerie day yea euerie houre And what shall wee find in our wordes nay rather in our thoughts all which are knowne vnto God and must vndergoe the rigour of his iudgement Now we haue heard the old Fathers How far concupiscence worketh in the regenerate according to the old Fathers Tertul. de praescript aduers haeres Probatus aliquis August de fid Orthod c. 49. Idem ad Inno Pap. Ep. 95 vppon the concupiscence that remaineth in the regenerate but it may be that we may thinke that in some it breaketh not out into actuall sinne which they call sinne But let vs heare what they say Tertullian saith Is it such a maruaile that an approued man should come to fall What say you to Saul whome hatred ouerthrew Nay Dauid a man according to Gods owne heart by murther and Adulterie Salomon indued with wisedome from God drawne by women to Idolatrie because it was reserued to the onely Sonne of God to abide without sinne Saint Augustine There is neither Saint nor righteous man that is without sinne and notwithstanding they cease not to bee Saints and righteous because they haue their affections still set vpon holinesse And therefore the Saints are truely declared to be sinners c. Againe O death where is thy victorie where is thy sting The sting of death is sinne And there haue beene some men who haue thought that there might bee some men liuing in this life without sinne though not from their birth yet at the least from the time of their conuersion from sinne vnto righteousnesse and so they would vnderstand that which is said That Zacharâ—e and Elizabeth walked in all the wayes of the Lord Sine querela vnrebukeable But they should haue considered that Zacharie was a Priest and that the Priestes were bound by the Lawe of God to offer sacrifice chiefely for their owne sinnes And secondly are we not all conuinced of sinne in that we are all commaunded to say Forgiue vs our sinnes c. For saith he in an other place It must content vs that there is not so much as any one man found in the Church how excellent righteous or well profited so euer he be that dare say that hee hath not any need to praie and say this prayer Forgiue vs our sinnes c. For this should bee as much as to say that he had no sinne and so by that meanes deceiue himselfe not hauing any truth in him although that hee liued Sine querela without giuing of iust cause to anie to complaine of him Againe Yea seeing all the Saints Ep. 9. if they should be asked together if they had any sinne would aunswere If we should say that wee haue no sinne the truth is not in vs c. But saith he Idem de perfect Iustit in Enchirid. c. 33. Idem Serm. de temp Dominic 4. post Oct. Epiphan Idem in Ep. 54 ad Maced Idem dc Martyr Hieronym aduerf Pelag. Although the Apostle doe openly confesse that both he and all the Saints are tied to this necessitie of sinne yet hee boldly affirmeth that none of them are subiect to condemnation when hee saith There is then no condemnation vnto them that are in Christ c. You will say But behold the one hundred fortie foure thousand in the Apocalips which neuer defiled themselues with women they are vnreproueable there hath not any lie beene found in their mouthes c. And knowest thou wherefore Verily because they haue confessed their sinnes for that they became their owne accusers c. Otherwise the truth had not beene in them and where truth had not beene lying had beene c. And this he said speaking of the Martyrs Saint Ierome The Phylosophers the chiefe begetters and patrons of heretickes defiled the puritie of the Church by a peruerse doctrine raised by their being ignorant how that it was spoken of the frailtie of man Dust and ashes whereof art thou proud Seeing also that the Apostle saith I see an other Law in my members Againe I doe not the good that I would but the euill that I would not that I doe if hee doe that which he would not how can this stand which is said That man if he wil may be without sinne And how can he be that which hee will seeing that the Apostle affirmeth that hee cannot accomplish that which he desireth When as therefore J shall thinke my selfe to haue attained the end of vertues Idem ad Rustic then I am but in the beginning for their is no other perfection in men but to knowe themselues imperfect In an other place There dwelleth no good in our flesh the spirit willeth one thing the flesh is constrained to do an other There is not any man cleane from sin though his life haue bene but a day long The very stars are not pure in Gods sight And if there be sin in the firmament how much more in earth If in theÌ„ that haue no bodily temptatioÌ„ how much more in vs compassed about with this fraile flesh who crie with the Apostle Miserable man that I am who shall deliuer me from this mortall bodie c. Idem ad Pelag Ep. 9. ad Saluian But Saint Paul saith We which are perfect accompt that c. Then there is some perfection in this world Nay rather saith he to the end that thou maiest see that the perfect perfection of the gifts of God is not here he addeth straight after Not because that I haue alreadie receiued or that I am perfect Then he was perfect through the hope that he had of the glorification to come imperfect through the burden of corruption and mortalitie perfect through his wayting for the reward imperfect through his fainting and being wearied in the fight perfect in that he knew that God was able to performe whatsoeuer he hath promised vnto his imperfect in that God had not as yet performed to his all that which he hath promised them In a word imperfect thinking vpon that which he wanted vnto perfection perfect in that he is not ashamed to confesse his imperfection and that he might come thither he traueleth thitherward like a good traueller Prosper Aquit in Psal 105. 142. c. Prosper
as there can nothing come out of vs that can make God fauourable and mercifull vnto vs. In whose passion iniquitie was remitted and righteousnesse restored all in a day and that not onely vnto iustification but euen to the meriting that is to say to be reputed worthie of the companie of God by them And this is to be vnderstoode so farre forth as we belieue and as his obedience is sufficient for all belieuers vnto eternall life the same being perfectly washed into the remission which is in his bloud But and if you aske to what end then serueth the Law seeing that it doth not iustifie Haimo aunswereth Not to take away sinnes but to shew and point out the same Hincmarus It is because of transgressions and for the hardnesse of the people Adelbertus To teach vs our concupiscence and to learne vs to knowe and vnderstand what is due vnto vs for our sinnes to the end that thereupon wee may seeke for grace Theophilact To conuince vs of sinne and to bring vs to Christ. Anselme To shewe in what Chaines and bandes of sinne such were held as presumed of their power to accomplish and make perfect their righteousnesse by works that so they might perceiue the poyson though thereby they could not take it away and to the increasing and augmenting of sinne not to the cleansing or wiping of it away Radulph in Leuit. l. 20. c. 1. Gysilb in alter But what doe wee not accomplish it then Radulphus saieth What man is he vpon the face of the earth that is able verily not one And Gisilbert So neither hath it brought any thing vnto perfection it hath laid open the woundes but it hath not cured them Theophyliad Rom. c. 3. Anselm in 7 ad Rom. Haimo in Psal 118. in c. 6 ad Rom. passim Otherwise saith Theophilact We had not had neede of Christ And Anselme What is the law but a letter for them that knowe to reade it and cannot accomplish or fulfill it And therefore it hath onely led vs as by the hand vnto grace But againe concerning this grace who hath mooued the Lord to doe so much for vs Verily saith Haimo The onelie goodnesse which is in him and therefore let no man presume of his merits but of the onelie clemencie of our Sauiour who saith the Apostle hath saued vs freelie that is to say without anie precedent merits who saueth vs saith hee by his preuenting grace and iustifieth vs by his subsequent grace Eternall life is giuen to none as a thing of due but by free mercie Remig in psa 19.21 32 70. c. And S. Remigius Adam made the olde people but our Lorde Christ the newe in asmuch as he hath freely iustified the same without anie precedent merits For wee haue made our selues sinners but his onely mercie hath made vs righteous yea saith hee it hath made of vs that were wicked and vngodly godly ones of seruants free men of condemned ones such as are to be receyued into the kingdome of heauen Theophyl in Ep. ad Tit. c. 3 Anselm in c. 5. ad Ephes And Theophilact Hee hath saued vs euerlastinglie not by the workes of righteousnesse which we haue done but by the operation of his onelie clemencie c. And Anselme This hath come to passe through the great and vnspeakeable loue of God that the onely begotten sonne hath deliuered himselfe ouer vnto death the maisler for the seruant Cur Deus homo c. 2. the Creator for the creature that hee hath said vnto man Take my onelie sonne and giue him for thee that the sonne hath said Take me and redeeme thy selfe c. And all the same treatise handleth no other thing And againe howe doe wee receiue this grace Haimo in c. 9. ad Rom in c. 3 ad Galat. super Euang. in Oct. Pasch Remig. in Psa 10. in 18. in 19. Haimo saith Of faith and by faith wee are iustified heires through faith and not through the lawe by grace and not by merit to the ende that the promise made vnto the seede of Abraham may abide and continue firme c. Remigius All my faith is in Christ I belieue my selfe in him onely to be iustified saued This is my mountaine This is my refuge c. The heauens sing of the glorie of God And what manner of glorie verily saith he for that we are not saued by our workes but by his mercie And this is the great glorie of God that all hauing sinned and all hauing need of this glorie namely to be freely iustified euen in the mercie exhibited by the Sonne Gisilb in alt c. 1. 13. c. Gisilbertus Faith went before the law and without the law hath iustified the faithfull Our father Abraham pleased God by faith rather then by circumcision Many haue perished notwithstanding circumcision and many before that it was haue beene iustified by faith alone Christ is the inheritance of the faithfull whome they receiue by faith Theophyl in Abac. c 2. c. Theophylact The righteous man worketh by faith vnto life whether it bee that which is to come or be it righteousnes it selfe Faith iustifieth in as much as it vnlooseth sinnes The law would iustifie men but it hath not the power faith therefore hath done it which iustifieth Idem ad Rom. c 9 Idem in c. 3. ad Gal. Haimo in c. 1. 3. 4. ad Rom. and not workes yea saith he Faith iustifieth onely and not workes The law curseth vs but faith blesseth vs c. But to be iustified is it not to be made righteous And then with what manner of righteousnes Verily saith Haimo with the righteousnes of Christ by the which he maketh the faithfull righteous in bestowing the same vpon them and therefore it is called the righteousnes of God And the same is applied vnto vs by the gift of God that is to say by the redemption which is in Christ and not by the workes of the Law c. Whereby it commeth to passe Idem in Psal 83. Gisibert in alterc c. 8. saith he that to shew mercy is not onely to pardon and forgiue the sinnes but also to gine righteousnes Gisilbertus saith This righteousnes of God is not the same with that by which he is righteous but that wherewith he clotheth the righteous when hee freely iustifieth the wicked And it is to this righteousnesse that the Law and the Prophets beare witnesse The Lawe for in that it commaundeth and threateneth but iustifieth not anye man it sheweth sufficientlye that man is not iustified but by the gifte of GOD by the quickeninge Spirite The Prophetes in asmuch as the comminge of Christ hath fullfilled that which they haue foretolde Anselm in 1. Cor. 11. And Anselme The righteousnesse of God is by fayth by the which wee beleeue in Christ And it is called the faith of Christ after the same manner that righteousnesse is called the
because of his blessing of it but not to be adored or worshipped as his essence or proper person In like manner none of all the East churches did euer admit adoration neither those that are vnder the gouernment and iurisdiction of the Patriarke of Constantinople Aluares nor those vnder the iurisdiction of Antioch And the Abyssines also at this day do receiue the communion standing though that with great reuerence and besides though they bee of the same iudgement with vs in the adoration and worship due to our Lord whom S. Iohn say the fathers worshipped and adored being as yet in the virgines wombe whom saith a certaine writer if the doctrine of transubstantiation had place the Church should haue in like manner worshipped in the stomackes of the Ministers and faithfull people and euery man in his neighbour But this thing neuer came into the mind of any man once to thinke or imagine What shall we say The old writers did not call the Sacrament their Lord. Cypr serm de laps when furthermore they labour to bring credite vnto the same from antiquitie as though the old writers had called the Sacrament Their Lord and their God But let vs see with what pretence or shadow of truth S. Cyprian reporteth that it came to passe in his time that a certaine man who had renounced God for feare of persecution taking the holy communion in the companie of Christians opening his hand found the sacrament turned into ashes This miracle saith he may be a lesson vnto vs that the Lord withdraweth himselfe when men denie him that is to say that he forsaketh them which renounce him They gather notwithstanding that the Lord of whome he speaketh is the Sacrament The Lord verily forsaketh such a one as denyeth him Is it then the Sacrament which hath denied him or man Verily man and not the Sacrament And God then doth not here forsake the Sacrament but man But God for an euident signe that he hath forsaken man doth also leaue him destitute of the Sacrament Paul Diacon l. 15. So as Deuterius an Arrian Bishop would haue baptised a man after his manner the water dried vp sodainly in the font Saint Cyprian might here haue said as before That God did teach vs thereby that he did withdraw himselfe that is to say that he would take away his grace when we abused it but he had not therefore gathered thereof that the water was God because he had shewed his wrathfull indignation in drying it vp Cypr. in orat Domin Again We beg and craue saith S. Cyprian that our bread that is to say Christ may be giuen vs euerie day And who doubteth that Christ is our bread the bread come downe from heauen which giueth life to the world that he may be our life our way c. But S. Cyprian saith not that the Sacrament is Christ but the wordes that follow doe make him plaine To the end saith hee that wee may dwell and liue in Christ and that we may not at any time seperate and put our selues farre away from his sanctification and bodie But this abode and dwelling as he told vs is made by faith This coniunction is not a mixture of substances Idem serm de caena Domin Se infundit Tertul. de baptism but an agreement of wils c. But they yet set his words further on the racke causing him to call it God For say they hee saith That by an vnspeakeable manner the diuine essence is infused into the Sacrament Therefore it is God And then also we will call the water in baptisme God For Tertullian saith That the holy Ghost descendeth from the father and resteth himselfe vpon the waters of baptisme Saint Ambrose That the whole Trinitie sanctifieth them Paulinus in his verses That this water doth euen conceiue God Augu. de baptism cont Donat l. 3. c. 10. l 1. c. 19. Câ—pr de vnct chrysmat or by God Saint Augustine That God is present with his word and Sacraments And there is not one amongst vs that doubteth thereof yet what one amongst them all is there that wil say that the water is God What is meant then by that which S. Cyprian saith The diuine power is shed vpon the visible Sacrament Verily the same which he saith in an other place In the Sacramentes the diuine power doth worke most mightily and powerfully the truth is present with the signe Adest signo and the spirit with the Sacrament c. Chrysostome Let vs draw neere vnto the body of our Lord with honor and cleannesse And when thou shalt see it proposed or set vpon the Table say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy selfe and not to the Sacrament not to that which thou seest set before thee for the Grammaticall construction will not suffer it because of this body I am not any more earth and ashes c. Of this body towards whom he exhorted vs in the sentences going before to flie vp on high after the manner of Eagles Of that body then which is at the right hand of the father not in the hands of the Minister Of that body in a word which is not inclosed in the bread but signified by the bread whereof hee hath said vnto thee before What signifieth the bread The body of Christ. And indeed he speaketh vnto thee to come vnto the Sacrament with reuerence but to GOD with feruencie of loue and firmenesseof faith And that thou shouldest set before thy selfe in the same at that instant thine owne miserie and his mercie that so thou maist bee a worthie partaker of this misterie Thy myserie in that thou art nothing but earth and ashes his mercie in that hee vouchsafeth to raise these ashes vnto glorie Thy miserie in that thou art nothing but sinne and corruption his mercie in that hee hath made his owne Sonne sinne for thee in that hee hath giuen his body to bee broken and his bloud to bee shed for thy transgressions And therefore comming vnto this Sacrament of the remembrance of his death August aduer Iudae c. 1. thou oughtest of good right say vnto him Because of this body I am no more earth and ashes But to approach or drawe neere thereunto saith Saint Augustine is to belieue The true and proper approaching is performed by the heart and not by the flesh by the power of faith Idem de peccat merit l. 1. c. 18. and not by the presence of the body c. As likewise to vs of Baptisme We are carried to Christ our Physition that wee may receiue the Sacrament of eternall saluation that is carried to Christ in Baptisme after the same manner that wee approach and draw neere vnto God in the Sacrament of the Eucharist who also saith the same vnto vs in the hearing of the word Chrysost hom 12. de mulier Cananaea Draw neere vnto him which is preached vnto