The sacrifice and oblation is Christ for Christ our Passeouer hath beene slaine c. Againe Melchisedec offered to Abraham bread and wine Christ hauing taken mans nature offered the priesthood it selfe vnto the father that so he might become our priest after the order of Melchisedec which hath no succession for he abideth and continueth for euer offering sacrifices and giftes for vs. And first hee offered himselfe to vndoe and loosen the sacrifices of the old Testament he becomming the oblation sacrifice priest and altar c. Not appointing any longer the successions of this priesthood vnto any tribe or stocke What then It may be making them able to succeed by the calling of priestes Nay rather he saith Giuing them freely to bee saued according to that righteousnesse which is by the holy Ghost And this is spoken generally for all Christians Then let our aduersaries note and obserue here by this place how ill fauouredly they alleadge the sacrifice of Melchisedec the Paschall lambe c. to bee accomplished and perfected in the pretended sacrifice of the Supper seeing that vpon the crosse of Christ as saith Epiphanius both these and all others going before are made perfect and fulfilled Chrysostome Christ is not crucified euerie day for hee hath vndergone but one sacrificing Chrysost aduers Iud. at 4. Idem in Ioha hom 17. et ad Heb. hom 13. but once onely to be offered for our sinnes but by that once hee doth continually purge and cleanse vs. Againe If Christ be perfect then he neuer sinneth and liueth euer wherefore then should hee offer many sacrifices for vs c. There is but one sacrifice one onely hath purged vs besides this there is nothing but fire and deuouring hell Wherefore the Apostle doeth throughly view and behold the same on euerie side alwaies saying one priest one sacrifice least that any man thinking that there were moe might grow the more secure and void of all suspicion of being deceiued And in another place In the heauens wee haue Sacrarium a holy and consecrated place in heauen wee haue a priest in heauen an oblation where is also our sacrifice Idâ—m hom de cruce spirit 3. Let vs then offer such sacrifices as may find place of receipt in this holy consecrated place not any more sheepe or oxen these thinges are come to an end but our reasonable seruice And what reasonable seruice The thinges that are offered by the soule and according to the spirit Iohn 4. because that God is a spirit and those that worship him must worship him in spirite and truth c. How farre doth this differ from the interpretation which Bellarmine doth giue vnto vs vpon this place That is spirituall thinges and such as sauour nothing of the bodie as gentlenesse patience temperance mercifulnesse c. Thus thou seest the sacrifices which are past away and gone as also the others succeeding them and comming in their roomes then let vs offer these Those are of our goods but these are of our vertues those are without vs but these are within vs c. Againe Christ was the sacrifice and the Priest the offerer and oblation The Altar that was the Crosse not vnder any roofe other then the whole cope of heauen that so all the putrifaction and infection of the aire might bee purged away Behold here the one onely priest and propitiatorie sacrifice of the Church But the particular and speciall Sacrifice of euerie Christian as also Sacrificer to offer vp the same sacrifice vnto God is euerie particular person in his place as hee teacheth vs saying What is then thine Altar surely thy spirituall vnderstandinge And what is thy spirituall sacrifice All thy good workes And what is thy Temple A pure heart wherein God taketh pleasure to dwell c. What then Idem in Mat. hom 83. Hom. 26. in ep ad Heb. hom 17. And saith hee nothing of the Eucharist in that place Yes verie excellently If Christ bee not dead saith hee whereof should this sacrifice bee a signe or seale Againe Wee offer but in remembrance of his death And againe That which God did long ago for the saluation of the Iewes in bringing of his benefites to their remembraunce by many feastes and solemne meetinges the same doeth hee now but more aboundantly in vs by this kinde of sacrifice stirring vs vppe to a continuall thankesgiuing for his benefites towardes vs. Where briefly wee haue thus much to note that there is not any sacrifice but one that doeth really purge and cleanse vs that is the bloode of Christ the Eucharist in as much as it is a sacrifice is a pledge a recording and a remembrance Hom. 7. ad Hebr. Some obiect and alledge against vs these wordes Wee offer the same Sacrifice nowe a daies that wee offered then for it wasteth not in offering Not an other Sacrifice as the high priest did but the same But let vs listen a while vnto that which followeth Or rather sayeth hee wee recorde and call to minde this Sacrifice Cyrill handleth this matter at large Iulian reproached the Christians Cyril 10. cont Iulian. because they had no moe Sacrifices Nay sayth hee wee haue farre better then yours or then those of the law For wee offer vnto God the spirituall sacrifices of vertues as Faith Hope Charitie c. spirituall praises And to this purpose hee alleadgeth Sainte Paule Offer vppe your bodies vnto God a liuing sacrifice c. God sayeth hee hath commaunded the lambe but for a figure of Christ but for to shew that this was a transitorie sacrifice hee commaunded them to eate it in hast a great oddes and difference in respect of that which our aduersaries themselues would inferre That the sacrifice of the Paschall lambe must bee dayly and still continued in the reall sacrifice of the true lambe that is in the Masse Idem in ep ad Hebr. hom 11. In another place Art thou ignorant howe that the whole priesthoode is giuen to the whole Church of God to all the faithfull people Giue eare vnto Sainte Peter who speaking of the faithfull sayeth you are a chosen generation a royall priesthoode c. Thou hast therefore the priesthoode because thou art a priestly nation and therefore also thou must offer vnto God the sacrifice of praise the Sacrifice of prayers the sacrifice of mercie the sacrifice of chastitie the srcrifice of righteousnesse the sacrifice of holinesse c. Againe Our true high priest Iesus Christ is then as yet standing vpright Idem in Leuit l. 9. and will fill his handes with small brayed incense Hee pondereth and wayeth what euerie Church vnder the Sunne doeth offer how well it bestoweth and imployeth her perfume how skilfull shee is in braying of the same that is to say how euerie one of vs doeth frame his actions how wee doe spiritually search and wade into the secreate deapthes and wholesome streames of the holy scriptures Where likewise he may seeme
Testament wherein there remaineth not anie more question of shadowes and figures and wherein if it bee nothing but a sillie sleight representation if it be nothing but an intricate and infolded thing if it bee not altogether plaine and cleare assuredlie wee may bee bolde to say and that without any doubt that it is but an humaine inuention yea and therefore that it is not there to bee found at all CHAP. III. That the pretended propitiatorie sacrifice of the Masse hath no foundation in the newe Testament OVr aduersaries say Our Lord saide to the woman of Samaria The howre is come that you shall not worship the Father anie more Iohn 4. either in this mountaine or in Ierusalem but the true worshippers shal worshippe in spirite and truth And what proue they from thence To adore say they is to sacrifice but if they said that it were to serue God they said somewhat to the purpose But yet what followeth of this Certainelie that the seruing of God shall not bee any more tyed to one place but spread all ouer the worlde according to the saying of Malachie And as assuredlie that in steade of the more carnall manner of seruice wherewith he was serued vnder the law hee shall hereafter bee spirituallie serued and in a worde that after the materiall sacrifices as saye the Fathers the spirituall sacrifices shall succeede Saint Augustine sayeth Doest thou seeke for anie holy place August in Iohan t. 15. make thy selfe in thine inwarde partes a Temple vnto God for the Temple of God is holie and that are you Wouldest thou pray in a Temple Pray within thy selfe c. chaunging all this outward and materiall seruice into an inwarde and spiritual Cyrill Cyrill in Ioan. l. 2. c. 93. He signifieth and setteth forth the time of his comming which chaungeth the figures of the lawe into truth the shadowes into a spirituall seruice according to the doctrine of the Gospell c. And Origen in like manner Chrysost aduers Iud. hom 2. Chrysostome sayeth That is there shall bee no more Sacrifices nor Priesthoode neyther yet kingdome in Iudea that so they may bee wayned from the receiued custome of the necessitie of worshipping in one certaine place and to bring them to a kinde of seruice that is more spirituall and full of Maiestie Idem de cruce de spiritu hom 3. in hom veniet hora c. In like manner expounding this place in an Homilie for the purpose hee coulde not finde anie Sacrifice but that of prayer grounded vppon the doctrine of veritie neither anie worde tending that waye Cardinall Caietan in the same sence In spirite that is to saye not in the Mountaine not at Ierusalem not in anie one certaine place nor with a temporall seruice but with an inwarde and spirituall c. And in faith that is in knowledge c. Ferus likewise In spirite in asmuch as they shall haue receiued the spirite of adoption crying in him Abba Father In truth in asmuch as they shall call vppon him in his Sonne which is Truth it selfe Offering sayeth hee afterwarde no more anie quicke or liue creatures but their owne bodies in Sacrifice a holie oblation and offering and not the Sacrifice of the Masse But how will they possibly now frame themselues to make their conclusions from this place God shall bee adored and serued in spirite no more in one place but euerie where no more in the sacrificing of beastes but in the sacrificing of our selues Therefore the Masse is a sacrifice propitiatorie for the sinnes of men therefore the Masse must bee saide euerie where c. But they come nearer vnto the point and giue an instance from the institution of the holy supper and this is also our proper part and possession It is said Luke 22. 1. Cor. 11. Doe this in remembrance of mee and to doe in the scripture signifieth sometimes to sacrifice Therefore the matter here in hand must needes bee a sacrifice And our Lord had taken the bread and the cup and had saide This is my bodie This is my blood therefore he did sacrifice vnder the kindes of bread and wine his body and his blood vnto God his Father and by vertue of these wordes iuioyneth all succeeding Priestes to doe the like a worlde of errors cauillations and false surmises in a verie few wordes And the long time since they were confuted and ouerthrowne in all these their argumentes might haue bin sufficient to haue caused them to cease from the vsing of thē any more Facere in Latine signifieth to sacrifice but by an abridging of the language to doe some holie thing but that this is more vsuall in the writinges and workes of Poets then of Orators and that seldome not often and onely then when the mater in question doth manifestlie appeare to be about a sacrifice as I say may euidentlie bee seene needeth not to be gessed at And here therefore we stand vppon the quite contrarie As that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neuer vsed to sacrifice as far off is faire in the French tongue but the Euangelists and Apostles writ in Greeke So that the controuersie here is about an ordinarie or common and not anie picked or vnwonted phrase the contention is not euidentlie and manifestlie of a sacrifice for it is so farre from apparatiues as that the sharpest sighted Fathers did know nothing therof And further the Hebrew word Asa and how much more the Greeke doth neuer signifie to sacrifice but when a sacrifice or oblation doth follow it as facere haedum agnū c. or facere haedo agno c. to offer a kyd a lambe c. their interlineall Glose is not acquainted with this subtill shift Hoc facite that is saith it At oft as you shal eate this bread and drinke this cup shew forth the death of the Lord vntill his comming But let vs admit that it is so Hoc facite sacrifice this what shall we make then of it To sacrifice the bodie of Christ But Christ saith Which is giuen for you and to giue is not to sacrifice Wherefore it is not the same action which Christ performed for a man to sacrifice if Christ did not sacrifice And afterwarde Which is giuen that is which is now at this present instant giuen and deliuered vp to bee crucified for vs. The olde translation approued by the Councell of Trent hath translated it Dabitur and not Datur referring the same to his suffering vpon the Crosse and not to the holy supper Chrysostome and Origen Dabitur effundetur which shal be giuen which shall bee shedde and offered vppe And Chrysostome addeth the reason how that for the comforte of his Disciples our Lord taught them that his passion was the mysterie of the saluation of mankind the Masse also enemie vnto it selfe in this point hath read it so Let vs say then that these wordes Hoc facite haue relation to the institution of
FOWRE BOOKES OF THE INSTITVTION VSE AND DOCTRINE OF THE HOLY SACRAMENT OF THE EVCHARIST IN THE OLD CHVRCH AS LIKEWISE HOW WHEN And by what Degrees the Masse is brought in in place thereof By my Lord PHILIP of Mornai Lord of Plessis-Marli Councellour to the King in his Councell of Estate Captaine of fiftie men at armes at the Kings paie Gouernour of his towne and Castle of Samur Ouerseer of his house and Crowne of Nauarre The second edition reuiewed by the Author Saint Cyprian in the treatise of the Sacrament of the Cup of the Lord. We ought not herein to regard what any man hath iudged meete to bee done but rather what he which was before all men euen Iesus Christ our Sauiour hath done himselfe and commaunded others to doe For we follow not the custome of man but the truth of God ALSO If some one of our predecessors haue not so obserued and kept it God may haue pardoned him in his mercie but for â—t from henceforth there will remaine no place for pardon we hauing beene instructed and admonished by him FOR THOV SHALT LABOR PEACE PLENTIE LONDON Printed by IOHN WINDEY for I. B. T. M. and W. P. 1600. TO THE RIGHT HONORABLE LORDS AND others of her Maiesties most Hon. Priuie Councell HAuing lately right Honorable translated out of French this most learned and fruitfull Treatise of Monsieur du Plessis touching the Institution and Doctrine of the holy Sacrament of the Eucharist and how and when and by what degrees the Masse hath beene brought into the Church in place thereof J haue presumed to present these my poore paines to your most fauourable acceptance and honourable patronage of the same Thus haue I thought good to do not so much in any personall respect of my owne priuate paines as in regard both of the Authour and of the matter of this Treatise For touching the Author who may bee iudged so worthy to take vpon them the protecting of the labours of a Gentleman so learned honorable as Monsieur du Plessis is being also a Councellor of State to the most Christian King as they who are likewise learned honourable and of Councell to a most religious Christian Queene As for the matter of the booke what is it els but an ample and singular Apologie of that most ancient and truly Catholike religion which her Highnes in the begining of her renowned raigne by the aduise of many most reuerend learned Diuines by the expresse warrant of the word of God by the gracious direction of his holy spirit with the free consent of all the States asseÌ„bled in Parliament did most Christianly establish euer since for the space of fortie two yeares a goodly blessed golden time the like whereunto all things well weighed no nation vnder heauen euer enioyed by the most singular prouidence of God and her princely prudence your Honors assistance hath most constantly maintained to the exceeding comfort of all her louing and loyall subiects and the great astonishment of all her enemies Embrace therefore right Honor. the excellent learning of the Author accept the trauel of the translator chiefly vouchsafe countenance and defence to the cause it selfe which is the cause of the true Catholike Church or rather of Christ from whom in most hartie humility I wish to you all the increase of all true honour here on earth and euerlasting happines hereafter in the heauens Your Honours in all humble dutie and seruice R. S. The Author his Preface to the Lords and M rs of the Church of Rome THE Apostle Saint Paul said to the Israelites his brethren according to the flesh I speake the truth in Christ Rom. 9 I lie not my conscience beareth me witnesse by the holy Ghost that I haue great heauines of hart that I could wish my self accursed to be separated from Christ for your sakes This that great Apostle notwithstanding who would not know any thing for all but Christ who desireth to be separated from all the world yea and separated in himselfe to bee with Christ and therefore verilie for some exceeding great and important cause as for to see them drawne out of the wayes of destruction into the state of saluation that is to say coupled and vnited to Christ And therefore it is most euident that hee iudged them lost in that estate wherein they were in asmuch as they coulde not bee founde in Christ and so without saluation for that they were without Christs They neuerthelesse sayth hee to whome belonged the adoption and the glorie and the couenants and the ordinances of the law and the diuine seruice and the promises of whome came the fathers and of whom according to the flesh came Christ And yet notwithstanding all this he letteth not to declare them to be of Israel and yet not Israel to be the seed of Abraham yet notwithstanding not all children because saith he the worde of God cannot fall away c. May I here my masters be so bolde as to say the like vnto you In respect of my selfe verily I may not I desire your saluation with a great affection I wish it heartilie with the hazard of this my life yea I will say in a good conscience as the saide Apostle saide vnto Agrippa That it might please God to make you all such like as I my selfe except these bondes except those afflictions whereunto this profession is subiect For what is more belongeth not to any man besides the Apostle in whome the exceeding measure of knowledge begot an exceeding measure of loue towards God and charitie towards his brethren which as we cannot imitate in effect so neither must we in worde besides that this hyperbolicall kinde of speech can hardly fit vs. But rather in respect of you I dare be bold to say more for the couenants and ordinances of the lawe and the diuine seruice and the promises were giuen vnto you long ago but not vnto you alone but not to you more then others And many fathers are sprung vp amongst you and you it may be discended of them according to the flesh but yet for all this the worde of God cannot fall away or perish no not although Christ himselfe who is God blessed aboue all things should be descended of you according to the flesh That word verily which giueth vs to vnderstande that there must fall out an apostacie in the Church that the man of sinne the sonne of perdition should sit in the Temple of God causing himselfe to be adored therein as God And seeing you cleaue vnto him vnder the shadow of this See of this pretended discent I dare bee bolde to say vnto you freely with the Apostle Deceiue not your selues with thinking your selues to be the children of Abraham for you are not children at all such as are of the faith and not of the succession Galat. 3.7 Rom. 9.8 are Abrahams children for they are the children of the promise they verily are
and bookes Nay rather how can we receiue and admit of them seeing they belie themselues or build our selues vpon them seeing they plucke downe themselues hauing receyued the black sentence by the Primitiue Church and being confounded by their owne mouthes wordes And in all this who goeth away with the losse our aduersaries for producing false witnes or we for charging them therewithall they for offering to make vp theyr payment of counterfeyte coyne and that in a bargaine of merchandize of such prices and worth or we for touching and making an assay thereof But what is the greatest gaine that riseth by such faining and counterfeyting of bookes Certes euen such as ordinarilie attendeth Sathan in all the trauell and paine hee putteth himselfe vnto namelie to drawe and allure and afterwarde to keepe man kinde in the snares of ignorance or errour by his counterfeyte and fained deuises The same which fel vpon those deceyuing Spirits in the first ages of the christian Churches for foisting in the goodlie Gospells of Nicodemus S. Iames S. Bartholomew S. Thomas and others which was a derogating from the authoritie of the holy true Scriptures so much as in them laye by the bringing in of those which were false What did the Manichies pretend sayeth S. Augustine by their false Actes of the Apostles Euen nothing else but to weaken the truth of the holie historie and to strengthen the arme of falshoode which suteth verie well with that which Leo the first saide That these pretended writinges of the Apostles which vnder this faire name contained the seedes of manie false doctrines ought not onelie to bee forbidden in the church but quite banished yea burned Againe it is most certaine that one of the hotest persecutions that euer the Primitiue Church endured and whereof it so grieuously complayneth was that which was kindled with the bellowes of false and counterfeyte writinges and those proceeding so farre as euen to shrowde themselues vnder the name of Iesus Christ of the truth it selfe so ragingly did the spirite of lying ouerflow and so licentiouslie did he run loose at his libertie in these first ages as there was not to be found a more deadly wound then that against the puritie of the Gospell so the ancient Fathers did fortifie and arme themselues to the vttermost of their might for the keeping out of the same as Ireneus Iustine Origene Melito and others by distinguishing the Canonicall bookes from the Apocrypha whereas our aduersaries now a dayes that they may haue the better meanes to support and beare out their lies are nothing so carefull for or so zealously and earnestlie set vppon anie thing as to shake and weaken the authoritie of the holie Canonicall Scriptures and that partlie by slipping in amongst thē such books as the Primitiue Church had cut off as dead vnprofitable members partlie by reuiuing yea by new coining such store of such manner of fables such store of such such fooleries as possiblie they could deuise al to that end that amongst so much filthie and durtie stuffe as they brought and as had beene of olde swept and cast out of the Church by the auncient Fathers they might at the leaste finde out some scantlins more or lesse of the stuffe wherewith they did infect and corrupt their Church CHAP. III. What manner of diuine Seruice was vsed in the Christian Church in the time of the Apostles and their Disciples NOw it may not content vs to know that the Masse which is vsed at this day was no parte of the diuine seruice of God in the Christians Church in the time of the Apostles and their Disciples nor yet anie other thing comming neare vnto the same but wee must goe further and search what manner of seruice it was though wee bee put to fish and finde out the truth from the botomles lake of lying deceitfulnes a thing become very hard and difficult for vs to atchieue by reason of the piled heaps of ceremonies and the mighty multiplying of Nouelties for men to play and sport themselues withall throughout the whole continuance of so manie ages and because also that besides all such we shall bee forced to vndertake the clearing of this so intricate and intangled a matter by the darke and dimme traces as they may be found which are apparant in the bookes that are left vs and which our aduersaries themselues doe approue to the ende that on the one side we may bee able to discerne of Superstition from which we must depart and that on the other side we may not hang in suspence what is the true seruice of God wherunto we are to cleaue and according whereunto we ought as neere as may bee to desire and labour for the reformation of the Church Now this ought to suffice vs 1. Cor. 11. that S. Paule hath tolde vs that he hath not taught the Churches anie thing but that which he had receyued from the Lord and which also he hath declared vnto vs and againe that S. Peter by the bookes of our verie aduersaries is sayed to haue tyed and kepte himselfe to his institution And who is hee that would receiue or belieue otherwise of anie one or al the rest but yet notwithstanding men will not be content herewithall wee must be forced for their satisfaction to handle the matter in a more large and ample manner And here first we are to consider what S. Angustine telleth vs that is What the seruice was amongst the Christians that the church of God yea of Christ had his beginning in Adam shall end in this world by the last Christian which is asmuch to say as that there is but one Church euer since the beginning euen vnto the worlds end howsoeuer it haue his diuerse periods amongst all which that was the chief and principall which happened vpon the change of Iudaisme into Christianitie for to speake properlie a good Iewe was no other thing then a Christian by faith looking and waiting for the Messias which is Christ as in like manner a Christian is a true and naturall Iew of the true seed of Abraham in asmuch as by the same faith he hath receiued Iesus for the Christ The diuine seruice likewise amongst the Iewes notwithstanding that they were darkened in their opinions by the peruerse glosses of the Pharisies was abiding sincere and pure purged and free from all Idolatrie in as great measure as euer at any time before when our Sauiour Christ came into the world whereupon wee see he made it not straunge neither yet his Disciples to be conuersant in their Temple and Synagogues But on the contrary there was the place where our Lord did chuse oftentimes to take occasion to teach instruct the people to interprete the Scriptures which were therein diligentlie read as in like manner his Apostles did after his example Iohn 18. Actes 15. and to this end we haue infinite store of plaine and manifest places both
it is that antiquitie resteth and in which it is that noueltie hath built her selfe a nest as namely whether antiquitie dwell with the Church of Rome which of the old and auncient seruice retaineth onelie the sleight and vnprofitable rind or with our reformed Church which hath restored and reestablished both all the parts as also the substance thereof vnto his former estate and whole right But here it is obiected against vs Obiections for ceremonies yet you cannot deny but that many ceremonies were now already brought into the Church and into the seruice and ministerie of the same which you allow not of in your Churches And who doubteth but that in the space of fiue hundred years containing more then one hundred thousand nights the aduersarie Sathan who vseth to rise in the night had sowen mo then a few tares And who can find it strange that in these fieldes before time both possessed and husbanded by the Gentiles as also by the Iewes there should remaine of their seed And on the contrarie who is he that will not wonder where the dore is once set open to licentious liberty traditions and mans inuentions if there should anie thing abide continue sound and sincere But who will not rather finde occasion with vs to praise God who in despight of Sathan and all the malice of the Diuell the tyrannie of Custome the licentiousnes of Tradition the slipperie nature of Superstition the presumption of mans spirit and the darkenes of ignorance ouershadowing and couering all toward the end of this time hath vouchsafed so long to conserue the principall part of his seruice at least so much as was of the substance Or who will not yet more admire his goodnes for causing as it were a new creation of the Sun of truth in these our dayes after so horrible a confusion and after such an eternall and euerlasting night S. Augustine writing of the ceremonies and Traditions of his time said vnto Ianuarius Before all other thinges I would that thou shouldest know the great maine point of this disputation August Ep. 118. ad Ianuar that is that Iesus Christ our Lord is willing to subiect al his to bring them to beare his sweete yoke and light burthen as hee calleth it himselfe in the Gospell and thereupon also it is that he hath ioyned and coupled together the societies and companies of his new people by the Sacramentes which are verie few in number verie easie to obserue and keepe and yet notwithstanding most excellent in signification c And what is it that he sayeth vnto vs therewithall in the Epistle following August Ep. 119. Cortainelie sayeth hee it displeaseth mee that there is no more care and regarde had of thinges that are most safe and wholesome and commaunded in the sacred bookes whereas in the meane time euerie thing is full of presumptions that is of forestalled opinions in such sorte as that a man is more reproued for hauing touched the ground with his bare foote these holie dayes then if hee had made himselfe drunke with wine c. So that the state and condition of the Iewes is more tollerable then that of the Christians who as they haue not knowne anie time of libertie so neyther haue they beene charged with anie other burthens then those of the Law which was of God and not with the presumptions of vaine man for hereby the Church of God seated in the middest of great heaps of chaffe darnell vndergoeth and is made to beare manie burthensome things c. And this S. Augustine said vpon the speeches of certain Christiās which were giuen in such sort to abstaine from eating of flesh as that they iudged those vnclean who did eate the same And this thing saith he is most plainely against the rule of faith of holesome doctrine Now then let vs shoule away this chaffe and darnell 2. Cor. 3. laid vpon a golden and siluer foundation sowen in the field of Christ and notwithstanding adiudged worthie to bee burned with fire by the word of the Lord and by the writ of the Apostle Let vs praise God onely that these good Doctors haue to deale with him a Lord full of mildnes a Maister full of clemencie but and if their workes and inuentions burne before the fire of his spirit yet at the least they are saued as concerning themselues because of the foundation through his mercie in Iesus Christ They alleadge against vs for the first that which they call holy water Holy water Basil 〈◊〉 S. Spiritu ad Amphilochium c. 27. Ambros l. 2. de Sacr. c. 5. going about to proue it vnto vs out of Basile in his booke of the holy Ghost written to Amphilochius where he saith We consecrate the water of baptisme c. And out of S. Ambrose That in the Westerne Churches there was a prayer made to God that it would please him to blesse the water c. I aunswere that this argument is not well framed being from the water of baptisme to the holy water from a prayer by which the vse of creatures is blessed according to the nature and right vse of euerie one of them to the exorcising of a creature turned quite an other way from his right vse And as for S. Basil you may adde an other answere with Erasmus that this booke from the midst thereof containeth nothing that is Basils Gregor Nazianz hom 3. de Sancto Ianuario And Gregorie Nazianzene his brother had aunswered him that baptisme may indifferently be administred with any water And if the vse of their holy water were at that time in the Church it had but S. Bafill his particular approbation and how commeth it then to passe that it is not found in the Liturgie which they attribute vnto him For whereas some would impute it to Alexander 1. let vs not go about to offer the Church of Rome that iniurie De consecr D. 3. Aquam either by word or beliefe as that at that time when S. Iohn said in his Epistles The bloud of the sonne of God doth purge vs from all iniquitie there should bee a Bishop at Rome that should say in his That water besprinkled with salt and consecrated by prayer doth sanctifie and make cleane the people after the manner of the ashes of the redde cow c. But the verie truth is that this water was brought in a long while after and that by the imitating of the Gentiles their purging or expiatorie water who vsed it at this time and with the verie same ceremonie Iustine saith The Gentiles when they enter into their temples Iustinus Martyr Apol. 2. doe sprinckle themselues with water and then they go and offer sacrifice vnto their Gods Valentinian a Tribune of warre vnder Iulian the Apostate following him to the temple of Fortune the Churchwardens which were at the dore cast water vpon all those that went in in so much as that there lighted one drop
to quench the same in the welspring of life this reuiuing water gushing out vnto eternall life this precious blood of our Lord which is made our iustification yea our iustice Againe in the holy Supper all the faithfull did communicate together in bread and in the cuppe in the bodie and in the blood of our Lord being taught thereby that they were but one bodie euen the bodie of Christ but diuers members quickened moued and gouerned by one spirite euen by his spirit liuing one life and consequently taught mutually to loue one another mutually to imbrace one another the greater becomming seruants to the lesser the strong vnto the weake the learned to the ignorant and the wise and prudent to the foolish and simple referring all their actions to the glorie of their head to the seruice of the bodie and to the saluation of his members In the Masse what is there that may imprint this brotherly loue and charitie in vs or expresse and teach vs any such instruction yea on the contrarie which doth not suppresse and burie charitie which doth not oppresse and smother that in all dispightfull manner such lessons and doctrine where the Priest if hee may be lawfully so called communicateth alone one for all where the auncient bread of the communion of the bodie of Christ great according to the proportion of the communicants is brought to one wafer that in some places no greater then a penie being for the priest alone whereas our Lord deliuered himselfe to death for all and gaue himselfe to all where also so oft as any are admitted thereunto they are depriued of the cup of the communion so much as in them lyeth of the blood of Christ Then what proportion holdeth it with the supper yea what opposition and contrarietie is there that it maintaineth not against the Apostle We are one onely bread 1. Cor. 10.17 and one onely bodie c. To be short in the holy supper man was taught how he was indebted vnto one onely God for his creation as likewise that hee was not bound to any for the work of his regeneration iustification sanctificatiō saluation but to one only Christ the eternall son of God the beginning midst and end of our spirituall life in so much as that he which doth regenerate vs in baptisme and doth nourish and feed vs in the holy supper is made our meat himselfe and in so much as that he which washeth vs from our sinnes doth cloath and couer vs with his righteousnesse In the Masse what shall wee say where of the holy table of our Lord they haue made vs an Altar of all sortes of saints where of the remembrance of his death they haue made vs a legend of the Saintes their sufferinges and passions where in stead of his blood the onely propitiation for our sinnes they pretend to administer vnto vs their praiers intercessions and merites where to shut vp all in a word is pretended to sacrifice in honor of the Saints him for whose glorie and names sake all the Saintes haue offered whatsoeuer they haue sacrificed yea and for whose names sake they ought to sacrifice themselues To bee short let vs set before vs on the one side an assemblie of faithfull people praying vnto God singing his praises hearing his worde and attentiue to the expounding of the same a seruant of God in all simplicitie so ripping vp their sinnes as that hee maketh them to haue a sence and feeling of the same by the worde declaring thereupon the remission thereof in the death and passion of our Lorde distributing vnto them rounde about the table his bodie and his blood in the sacrament of bread and wine which he hath instituted and prouoking and stirring of them vp to the giuing of all heartie and euerlasting praise vnto him for this so great a benefite This was the holy supper of the faithfull in the old Church this is ours And now set before your eyes on the other side a Priest with a straunge garment his face fixt vppon an Altar with a Clearke standing behind him muttering in an vnknowne language interlarded with signes lifting vppe a Wafer in an affected and ceremoniall sorte causing it to bee worshipped dippping it in his wine eating it alone vsing no word of interpretation or exhortation neither yet giuing the people any other taste thereof by any manner of instruction perswading them notwithstanding that by thus much as hath beene done being at their or his request and bought with some peece of money he hath sacrificed our Lord for them or him that hee hath with this his one labour set his father in Paradice drawne him out of Purgatorie c. This is the Masse of Rome that same which wee so greatly complaine of and whereof there is so much talke but how differing and disagreeing both for manner and effect I call their owne soules to witnes from the seruice of the fathers how farre off then from the institution of Christ and how farre off from the order of the Apostles But it is now time to finish this discourse let vs leaue the partes and looke into the circumstances and so we shall come to behold the truth of this matter in more cleare and euident manner The end of the first booke The Second Booke WHEREIN ARE HANDLED THE CIRCVMSTANCES AND APPERTINANCES BELONGING TO THE Diuine seruice as those also which belong vnto the Masse CHAP. I. Of Churches and Altars and of their originall and proceeding IT followeth after wee haue spoken of the parts of seruice their first originall and beginning as also of their increase and proceeding deprauing corrupting c. that we now examine the circumstances thereof And therefore let vs beginne with the Churches Altars and images and therein consider how by the good husbanding of the matter by the Sea of Rome the circumstances haue taken the place of the substance and the accidents of the subiect in such manner as that in Papistrie there is more regard had of a pretended adorning beautifying of places thē to the forme substance of that which is to be done therein for the saluation instruction of men The ancient Iewes by the commandement of God had built a temple for sacrifices Act. 2.5.21 Act. 9.13 after that many Sinagogues like parish Churches therein to reade and expound the word of God Our Lord did often vse to go into the same to draw the Iewes to the knowledge of the truth his Apostles likewise did imitate his example But in as much as it was not lawfull for them to doe the seruice ordained in the new Testament therein they are content to doe it in their owne priuate houses Act. 1.2.4.5.10.12.20.28 no lesse consecrate and dedicate then the temple and the synagogues seeing it is the seruice that sanctifieth the place and not the place that sanctifieth the seruice yea so much the rather in that the voice of Gods owne Sonne manifested in
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
Idols which they haue learned of their Fathers That wee must cleaue and sticke to God as hee is manifested vnto vs in his Scriptures August l. 3. de doctrin Christ Idem de locu ad Genes As for that which is obiected of the Cherubins they answere it by S. Augustine That there is a commaundement from God for the making of them and that it is the taking of the signes for the thinges To the annointing of the pillar of stone by Iacob they likewise answere from the said S. Augustine That Iacob did it to signifie a mysterte in the annointing of this stone and not for to honour the pillar of stone Comming in the end to that point as to affirme That when there had neuer been anie Images in the Church that then faith hope and charitie were no whit in worse plight and that when they are in the same for monuments and remembrances simplie that then the same vertues are not thereby embased or made worse But that they may not be forced vpon them who would not haue them nor permitted them in any wise who would haue them to worship them in any maner or sort whether it be by praying vnto them kissing them or gilding them and much lesse in offering vnto them c. Now this booke is sent vnto Pope Eugenius the second by the foresaide Emperours by the hands and mediation of the Bbs. Ieremy and Ionas that they may impart the same vnto him being therewithall inioyned to beseech him in their names that he would examine it throughlie and shew himself willing and forward to satisfie the consciences of the Emperours of the East as also that hee would vouchsafe to send his Legates together with the saide two Bishoppes vnto them with whome they shall also finde for the same purpose at the place of taking shippe Halitgarius and Amalarius in the behalfe of the Synode for the better yeelding of an answere and reason of the resolution and iudgement which they embraced and approued therein And it is to be marked that in the letters which they writ vnto Ieremie and Ionas containing their aduise how to demeane themselues they writte vnto them that they should intreate the Pope kindlie and rather to incline to yeeld and giue place then to dispute and argue the matter for feare say they of incensing the Romish obstinacre pertinaciam Romanam whereby hee might take such an opinion as from which he would neuer be remoued This was in the yeare 825. Anno 825. Of the Crosse As concerning the Crosse we haue seene what the olde Writers haue taught againe it is verie certaine that those ages were far off from that which is practised at this daye For the Synode of Francford speaketh of the Crosse after the maner of S. Paule and of the purer antiquitie vnderstanding by the same the whole mysterie of our redemption accomplished vpon the Crosse as likewise the afflictions which happen continuallie amongst the members of Christ In this sence S. Paule sayeth That he gloryeth in the crosse and woulde haue that Iesus Christ should be crucified daylie before our eyes that is that wee shoulde euerie howre remember the sham full and ignominious death which he hath suffered for vs by dying for our sinnes Chrysost ho. 1. 2 de Cruce Homil. de Cruce latrone de Cruce Dominica and so seeke for our life in him In the same sence Chrysostome sayeth The Cross is vnto vs the cause of all blessednes the hope of the Christians the resurrection of the dead and the ouer throw of the Diuell But of what Crosse doth hee speake assuredlie of the same whereof hee had spoken before To day he did hang vpon the Crosse that is of the death and passion of our Lord That Crosse saieth hee which he hath not left here vpon earth but carried vppe to heauen that is which hee hath ouercome by his resurrection which he hath garnished and cloathed with all manner of glorie that Crosse which wee must beare Not by laying sayeth hee a peece of wood vpon our shoulders but by preparing and making our selues readie to shed our blood at all occasions for his glorie c. And S. Augustine in like manner All the sacraments are perfected by the Crosse S. August For what are the sacraments both of the olde and of the new law but dumbe signes without this Crosse Likewise Honorius Bishoppe of Autun Honor August in Cemma Animae Nowise man worshippeth the Crosse but rather Christ that was crucified thereon c. notwithstanding that he liued in the midst of grosse and palpaple darkenes But what Communion or Fellowshippe is there betwixt the Crosse thus taken and vnderstood and these two crosse peeces of wood wherto Ionas doth applie the former benefits blessings or with this doctrine of Pope Adrian That when we see the Crosse we must say vnto it We worship the Crosse and we worship the Speare c. And therefore the foresaid Claudius Bishoppe of Turin and brought vp from his childhoode vnder Charles the Great Adrian in Ep. ad Constan Iren. reasoned verie well to the purpose and doubtles like vnto himselfe both for his stile and intention saying If we must worship the Crosse because that our Lord sufferd his death and passion vpon such a peece of wood then let vs worship all virgins because hee was borne of a virgin let vs also worship the maunger and swathing cloutes because hee lay therein because he was wrapped therein thornes reedes and speares for such were instruments vsed about him in his passion Asses for Jesus entred into Ierusalem sitting vpon an Asse c. But so the truth is that our Lord hath commaunded vs to beare and not to worshippe the Crosse c. And I doe not as yet see that Ionas hath deuised or found out anie thing to aunswere him withall As for the second Councell of Nice as it was in all mens sight ill begunne so it contented not the consciences of the Grecians in anie respect at all For Constantine as he grew out of his minoritie and came to age and his libertie did repeale difanull the same The Emperour Michaell did set it vppe again and persecuted the gainsayers The Emperour Leo the fourth an Armenian encouraged by the Monkes of Greece which cried out that to worshippe Images was idolatrie did pull them downe againe Michael le Begue and Theophilus his sonne Zona tom 3. did chastise and correct such as did maintaine them Theodore his wife came by his death to the Regencie and being perswaded by other Monkes did reestablish them with great seueritie Her sonne Michael Bardus being come to full age did destroy and ouerturne them againe Likewise Zonara the great patron and maintainer of Images doth tell vs that he made the Pope his Legate to consent and agree thereunto Insomuch as that pope Adrian obtained of Basill the successor of this Bardus that there shoulde a Councell
seruice were in Latine it was vulgar if it were not vulgar then had Isidore Archbishop of Seuill said in vaine Isidor de eccle Offi. c. 10. That when there is singing in the church it behoueth euery man to sing and when there is praying that euerie man doe pray for what edge or quickning to the spirit can the singing of a Psalme or the making of a praier that is not vnderstood affoord bring And so of England the language of their Iland was peculiar to themselues and no Latine amongst them saue what the Romain Colonies did speake They will haue it that Christian religion was established there in the time of Ioseph of Aremathia howbeit Chrysostome saith that it was about his time And yet neuerthelesse S. Gregory saith that in his time the tong of the ancient inhabitants of great Britaine called at this day England Gregor in Iob. c. 27. had no better a sound then a barbarum frendere a rude and barbarous kind of grunting and how then could the Latine seruice be found there But the truth is as certaine English Iesuits do confesse that S. Augustine the Monke sent by Gregorie did there chaunge and alter both the forme and tongue wherein they had before celebrated their seruice for they could not fetch or deriue the antiquitie of their religion any further off They say it cannot at the least be denyed but that the Latine seruice was vsed in the Churches of Africke then let vs adde thereto that the Latine tongue was also common there amongst the rascall and poorer sorte of people This appeareth for the sermons of Saint Cyprian and S. Augustine Bbs. of Africke were made in the Latine tongue Now wee are of the same iudgement with our aduersaries that sermons euer were so ought to be made for the instruction of the people in the common vulgar tong because say they that properly they are to be applyed and fitted for the capacitie of the people praiers directed vnto God But in another place S. Augustine saith that being borne in the Citie of Tagusta in Africa Idem l. 1. retract c. 10. he had learned the Latine tong Inter blandimenta nutricum by means of the sporting pleasing speeches which are currant amongst cockering nurses that is in his swathing clothes or whiles he was very young tender whereby it appeareth that nurses had the knowledge of it Againe he saith To the end that euen the most simple and ignorant may see perceiue that it is of purpose because of the Donatists I haue turned a psalme into Latine that it may the better remaine with them be remembred Hence is proued that it was common to the basest and coursest kind of people And for as much as that the people there did not speake good congruitie S. Augustine applyeth himself vnto their Solaecismes Idem in psal 118. saying ossum for os and sometimes taking one case for another saying Because it is far better that the Grāmarians should reproue vs thē that the people should not vnderstand vs. In a word he saith This is a Prouerbe amongst the Carthaginers I wil tel it you in latine in asmuch as you al do not vnderstand conceiue the Punicktong Hence it followeth that the Latine tong was better knowne in Afrike then the Punicke it selfe But will you further see that whereas the knowledge of this tongue was wanting in this country there they did not tie themselues to haue their seruice in it Throughout all Sclauonia they had their seruice in the Dalmatian tong Ecchius de Missa Latina S. Ierome likewise did translate it into their tong and our aduersaries are of iudgement that it is still so obserued there vnto this day In this part of Italie likewise called great Greece ouer against Sicilia it is said in Greeke because the Greeke tong was there vulgar and common In Germany to the cōming in of the pretended reformation of Boniface that is to say vntil after the yeare 800. Walasr c. 7. it was obserued after the like maner order in so much as that Walafridus the Abbot saith that euen in his time the Northern countries had their seruice in the Germaine tong Aeneas Sylu. histor Bohem. c. 13. And Aeneas Syluius after the time of Pope Pius the 2. reporteth after many others that as Cyril Methodius were conuerted to the Christian faith certain people speaking the Sclauonian tongue were come to intreate the Pope about the yeare 800. that it might be permitted them to haue their seruice in their vulgar tong whereupon the Consistorie being gathered together and standing doubtfull what to do therein there was heard a voice as it were from heauen in these words Omnis spiritus landet Dominum omnis lingua confiteatur ei let euery spirit praise the Lord let euery tongue confesse acknowledge him And in deed whatsoeuer our aduersaries do alleadge against this as done is more then 600. yeares after the death of our Lord that is to say all that which they alleadge after the time that the Popes for to establish their authority did vndertake as we haue said in another place to impose and thrust the set forme of the Romish seruice vpon all nations abolishing others as theirs came in place that in their Romaine language for so of this exploit some attribute the first attempt onset to Pope Vitalian about the yeare 700. Now this old custome of the Church is to be compared ioyned with those goodly Maxims generall rules of the ancient Doctors S. Augustine saith August in psal 18. Basil in ps 28. Let vs be well aduised looke that we take hold with a cleare inlightned heare of that which we sing with one consent of voice And Basil conformablie Let the tong sing but let the hart vnderstanding at the same time sound and reach the sence meaning of that which is sung Cassiodor in psal 46. And Cassiodorus Let vs look that the vnderstanding of the thing be ioyned with the singing of it for nothing can be done wisely without the vnderstanding of it Which things cannot concurre go together after the rules and practise of popish doctrines And Iustinian the Emperor for to remedie such abuses tooke the matter in hand about the time that the Pope laboured with might maine to bring them in in these words saying We will and command that the Bbs. and Pastors do celebrate the oblation and praiers in baptisme with a loude voice Iustin Nouel de diuers eccl c. 123. such as may be vnderstood of the people to the end they may be stirred vp to greater deuotion to praise God c. alleadging for the confirmatiō of his constitution the places of S. Paul 1. Cor. 14. menacing roughly thundring out against thē the iudgements of God if they shold do to the contrary And wheras they answer that this constitution was not
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
saith he the bodie of the sinnes of the flesh in the Circumcision of Christ buried with him in Baptisme They differ notwithstanding both in ceremonie and clearenesse because that he in whom they haue their power is come was to come and in their large wide reach rather thē in any their greatnes in as much as Circumcision was ordained but for the posteritie of Abraham and that also but for a time whereas Baptisme was ordained for all nations and that to continue vnto the end of the world Which thing S. Ambros in 1. Cor. c. 10. August de nupt concupisc ad Valerium Bed in Luc. Ambrose acknowledgeth when he saith That the people of the old world were baptised in the Sea that is to say saith hee that they were throughly purified and that their sinnes were not imputed vnto them Saint Augustine That by Circumcision they were deliuered from originall sinne And Beda That in respect of remission of sinne Circumcision differed not from Baptisme And the master of the sentences That it had power to forgiue sinne And after him all the Schoolemen He addeth but not to conferre grace But verie foolishly for what is remission of sinnes but grace and great grace and meere grace Wee shall say the same of the Passe-ouer and of the holy Supper In the one and in the other are signified the offering vp of our Lord vpon the Crosse and the shedding of his bloud for our sinnes but in the Passe-ouer such sacrifice and shedding to be done in the holy Supper such sacrifice and shedding of bloud alreadie done Both in the one and the other are eaten and drunke the bodie and bloud of our Lord in the one the thing giuen with the figure no lesse then in the other the figure giuen with the thing And euerie where it is spoken of by the tearmes of eating and drinking and euerie where by the name of celebrating a memoriall as also euerie where by the name of a Testament and of a couenant made in bloud So farre foorth as that Saint Paul calleth the meate of the one and the other the same meate The fathers our Supper by the name of Passe-ouer and the Iewes Passe-ouer by the name of Supper The difference is that the true Lambe hath beene crucified which was to bee crucified whereupon our Sacrament is the more cleare and plaine giuen for the sinnes of the world and not of the posteritie of Abraham onely and hereby also it is the more famous and renowned Finally ordained to be continued euen till the comming of the Lord and therefore permanent and vnchangable This is that which Saint Augustine saith Testimonies of the Fathers August contr Faust l. 19 c. 16 Ritus Propheticus It sufficeth to shew vnto Faustus the Manichee his ignorance and to make him see how deepely they dote who thinke that for the chaunging of the signes and Sacraments the things might become diuers namely those which the propheticall seruice hath declared to be promised from those which the Euangelicall seruice doth witnesse to be accomplished Againe The flesh and bloud of this sacrifice were promised before the comming of Christ by the similitude of sacrificed beasts in his Passion it was expressed by the same truth and after his ascention it was celebrated and spread abroad by the Sacrament of his memorie Againe Venturus venit diuersa verbasunt He is to come and he is come are diuers words Idem in Ioh. tract 26. l. 20. c. 21. but the same Christ The Sacraments were diuers in signes but alike in the thing to such as hoped not for neither yet belieued in him it was Manna and water but vnto them that belieued the same Christ which is at this day And notwithstanding saith he Ours are more easie Idem in Psal 73. fewer in number more reuerens and more blessed More easie for certaine for the vnderstanding and conceiuing of things alreadie come is euer more easie then of those that are to come fewer in number for in stead of so many sacrifices and Sacraments figuring out Christ S. Augustine dooth not acknowledge any moe then these two Sacraments more renowmed for they are spread abroad with the Church euen to the ends and vttermost corners of the world more blessed for by them wee are freed from the waightie yoke of ceremonies And notwithstanding the spirit of God is shed forth more aboundantly in the new Testament then in the old in as much as the spring-head and fountaine is broken forth by the comming of the Lord vpon all people whereas it was hidden or sealed vp for the most part that they themselues to whome it is opened may draw out thereof aboundantly in as much as of a more cleare knowledge springeth a more powerfull faith and faith is the hand and vessell by which we receiue the graces of God whereof wee draw out of this fountaine and that more mightily and aboundantly according to the measure of our knowledge and faith We haue handled this matter somewhat the more largely because that the demonstration of the matter we haue in hand dependeth in part on this proposition for the better vnderstanding wherof we haue also to presuppose certaine other Maxims held of the auncient writers which doe follow And this shall stand for the first That Christ is the substance of all the Sacraments as well of the old as of the new Testament and that in them he was receiued yea drunken and eaten that is to say most neerely communicated as the Apostle hath told vs. The second that they teach vs. is that the same Christ which is receiued in the Sacraments Christ receiued in the word in such sort as he is in the Sacramēts is also receiued in the word yea drunken and eaten in the same in as much as the Gospell is the power vnto saluation vnto all belieuers the word of reconciliation which regnerateth vs of an incorruptible seede forgiueth vs our sinnes imputeth vnto vs righteousnesse maketh vs one with Christ and finally worketh in vs the same that the Sacrament And this doctrine is not ours but the doctrine of the fathers Orig in Leuit. hom 9. Origen saith Sit not downe to rest thy selfe in the bloud of Christ but learne rather and take hold vpon the bloud of the word and heare him which saith vnto thee This is my bloud which shall be giuen for you for the remission of sinnes For hee that is seasoned with the knowledge of mysteries Hieronym in c. 3. Ecclesiast knoweth both the flesh and the bloud of the word of God Saint Ierome For as much as the flesh of the Lord is verie meate and his bloud verie drinke in deed Iuxta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more high and mysticall sence we haue onely this good thing in this world to be fed with this flesh and to haue giuen vs to drinke of his bloud not onely saith hee in a mysterie that is to
that booke of the Gospell or as though that booke were God But here is to bee noted that out of all the Latine Church which is made the mother of all these goodly ceremonies they cannot bring forth any thing for their purpose and therefore are constrained to runne to the Greeke Church They doe likewise agree and consent that in the Churches of Ethiopia in which there is neuer any seruice done without a communion Aluares in the historie of Ethiopia there is not vsed any eleuation at all But the truth is that this bread did not begin to bee thus eleuated amongst themselues before such time that two foule abuses transubstantiation the alone eating of the minister did iumpe fal out together For then as we shal see hereafter they began to bend themselues to feed the eies of the people in stead of their spirites and soules Durand l. 4. in 6. parte Can. Ioh. 12. Leuit. 7. In the meane time Durand ceaseth not to bee so shamelesse as to apply those words of our Lord in S. Iohn to that end When I shall be exalted or lifted vp I will draw all men vnto me this being spoken of the lifting vp of our Lord vppon the crosse In another place with some more probabilitie he saith That this custome was taken from the eleuation and shaking of the offeringes that was made in the Iewish law as we haue touched in his place Now it is also certaine that the Sacraments were ordinarily taken of the offerings of the people That it must not be worshipped Of adoration wee say likewise That the commandement of God is most plaine and expresse Thou shalt worshippe one onely God The difference also from elsewhere is found so great being from a bread dedicated to the seruice of God to God himselfe as that there is no apparance but that if it had beene our duties to haue worshipped it the holy scriptures woulde not haue concealed the same from vs And the daunger also so great either to do it without subiect for that were idolatrie or to omit it the subiect being there seeing this might grow to a contempt of God Seeing then the Euangelistes seeing Saint Paule who is so carefull in exhorting vs to proue our selues and who reproueth the Corinthians so sharpely for that they did not tarrie one for another saith not one worde thereof vnto vs seeing further that no old writers rightly vnderstood doe speake of any worship to be giuen to the Sacraments as no more vnto the bread or wine of the holy Supper then to the water in baptisme what followeth to bee concluded vpon but that it was because transubstantiation was not knowne For who can in any Christian sort doubt that Iesus Christ is to be worshipped where he is both with that honour that is due to God and also to the vttermost of mans power by deed word and thought Who seeth not also what a strong and mightie argument this had beene for the Orthodoxes against the Arrians and Arrius himselfe when to proue the eternall diuinitie of the Sonne of God they gathered all the places where it is said that hee was worshipped if they had beene able to haue alleadged vnto them and that from the vse or tradition of the Church That this is true we proue because we worship him yea both you and we in the Sacrament vnder the Accidentes of bread and wine c. To the Arrians I meane with whom we reade not that there was any disagreement for the Sacrament And on the contrarie what a prize had it beene for Eutyches against the Orthodoxes seeing he vndertooke to maintaine that the humane nature of Christ is confusedly mixt with his diuine if he had beene able to say And that it is true wee worship the bodie and bloud c. in the Sacrament which thing ought not so to be if they bee not really there and there they cannot be if they be not in all places and to bee in all places is an incommunicable propertie of the diuine nature c. I leaue to speake how that the holy Supper was wont of old to be celebrated after the manner of a banquet wherein they vsed to sit where we see againe a barre crossing the Mandatum of the Monkes of the order of Saint Bennet According to that which Saint Augustine telleth vs That many euen in his time vpon the day that the Lord made his Supper did celebrate the same wherein they did one feast another to shew forth the death of the Lorde and to testifie their vnion Not in a temple not vppon an Altar but in a priuate house vpon a table nothing the lesse holy notwithstanding seeing this gift that is to say this action sanctified the Altar Now herein wee agree That Christ God and man must bee worshipped euerie where That at the name of Iesus euerie knee must bow That euerie tongue must confesse that hee is vnto the glorie of the father wee honour his holy worde his holy Sacraments wee heare him with all attention and wee draw neere vnto him with reuerence let our aduersaries call it honour worshipping yea and adoration if they will prouided that we be agreed vpon the thing But we say That we must put a difference betwixt the Sacrament and our God himselfe That the same honour is not due to the one that is due to the other That that same which we giue to the Sacraments is for that they bee instrumentes and vessels of his grace and not because of themselues not vpon any consideration of their being reallie and substantiallie himselfe not saith Bonauenture As though they did containe grace but for that they signifie and set it out They alleadge vnto vs againe their pretended Areopagite Answere to the places obiected out of the fathers No inuocatioÌ„ Claud. â—â—spens de ador Euchat l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donys Hier. c. 3. vbi Pachym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He say they doth inuocate and pray vnto this sacrament for he saith O holy and diuine ceremonie shew vnto vs openly that which is concealed and kept close from vs in these obscure and enigmaticall signes c. Replenish the eyes of our spirites with a singular light c. But let them listen a little to his expositor Pachymeres thereupon Hee speaketh vnto this ceremonie saith hee as if it had a soule and that not without apparance as Gregorie the diuine saith O holy and great Passeouer For our Passeouer and this holy ceremonie is our Lord Iesus vnto whom he directeth his speech Our Lord verily which is the substance of the holy Supper as hee was of the Passeouer as hee is of Baptisme and as hee is of all the Sacramentes And if thou wouldest further knowe where hee seketh him Verily in heauen not vpon the table for he called them signes and said vnto vs a little before Let vs passe from the effectes to the causes c. And then when
to this idol Magnificet animatua Demmum let thy soule therefore saith he praise the Lord c. Because thine eies haue seene thy saluation which we that is to say the Pope haue prepared before the face of thy people c. By the same meanes he sendeth vnto her Quaternum in in quo officium continetur a scedule or booke of the office which some hold to haue beene composed by Thomas Aquinas a great defender of this new opinion to haue had giuen vnto him therefore for a gift from the Pope a Doue of siluer whereupon it commeth that being painted he is alwaies set forth with the picture of a Doue at his right shoulder And namely he turneth the hymne Pange lingua gloriosi which Fortunatus had framed about the yeare 600. vpon the passion of our Sauiour to the honor of this feast But because as saith the Glose of Decretals In Decret de reliquils ve nerat Sanct. vbi Gloss Clem. l. 3. Pomerius De reliquiis veneratione sanctorum that this constitution was not receiued in euerie place about the yeare 1311. that is to say some 50. yeares after Clement the fift ordained in a Councell holden at Vienna that it should be obserued of all And about the yeare 1360. beganne the Processions and Tabernacles at Pauie the patterne whereof was recommended to all Christendome For in deed in that of Clements there was not as yet any mention made of bringing it forth in procession and offering of it in the streetes to worship for in it there are onely these words That this feast was ordained for the preparing of euery one to the better receiuing of him c. In like manner there is euery where mention made of two kinds But in despight that Berengarius who had striuen against and beaten downe transubstantiation was Deane of S. Maurice of Angiers hee was recommended vnto this same Cittie that he might in most singular and solemne sort celebrate this festiuall day And hence sprung the originall of the solemnities of Angiers more execrable cursed and in derision of our Lord then it was euer in any other place Since Pope Martin the fift and Pope Eugenius the fourth after the yeare 1400. redoubled the pardons againe so far forth as that those of the day of the Octaues calculated and reckned by Pomerius doe amount to fortie foure thousande daies of true pardon and that as well on his part and behalfe that looketh on as on his behalfe that communicateth And this is the goodly diuinitie of Popes vpon the holy Supper of our Lord. The pompe of Rome L. 3. Ceremon eccles Romā Let vs adde hereunto the pompe of Rome for it is yet come in of a later time after the other In the middest of the same a little before the Pope there is ledde a white ambling gelding which beareth the pretended Sacrament shut vp close and fast in a boxe This ambling gelding hath a little bell of a verie good sound hanging at his necke a sumpter-cloth is spread ouer it Lib. Pontifica lis sect 1. 2 5. 12. l. 1. 3. de offic sacrist wrought with the Popes armes twelue lustie cutters or ruffians walking before c. Sometimes also if the Pope go into the fieldes they send it with traine and baggage And hee that is desirous to know yet further let him reade the Pontificall bookes wherein they intreate of Processions through the Cittie of the Pope or of the Emperour his coronation But this is a thing for vs to marke and proue namely what agreement there is betwixt these inuentions and deuises of Popes and the institution of our Lord Take eate do this in remembrance of me c. As also what meanes there are for them to excuse this idolatrie There can no excuse be made for their idolatrie Summ. Angel Euchar. c 26. according to their owne Maximes They hold that If the Priest haue not had an intent and purpose actuall as some say habituall as others to consecrate that then he doth not consecrate That likewise if he had not any further purpose then to consecrate halfe a bread that then the other halfe is common breade Those then that worship if he haue not had any purpose to consecrate what do they worship but the creature And with what faith seeing when as he hath had a purpose they are not able to sound the truth and find it out Thom. Salisburiens de art predican c. 25. Wherefore it will behoue men to haue recourse to Thomas Salisburiensis his consideration as To worship vpon condition that euerie dutie and thing required to the action be well and truely done c. They hold also That the intent of him that consecrateth is not sufficient if his also that did institute the same doe not concurre Bonau in Còpend sacr theol l. 6. rub 11. that is to say that the Priest haue an intent saith Bonauenture if he worke not according to the institution of Christ To worship then in a priuate Masse is it not idolatrie seeing that Hugo of S. Victor Gabriel Biell and Gerardus Lorichius their great Maisters of transubstantiation doe openly hold and maintaine That the priuate Masse wherein there is not made any remembrance or publike Communion is against the institution of Christ And further seeing there is such an infinite number of cases such as are verie ordinarie Thom. p. 3 q 13. Ioh. de Burgo Pupilla c. 3. Gerson contr Florent Extr. de celeb Miss and notwithstanding not perceiued of those that are present wherein the priest doth not consecrate at all As If hee forget to put wine into the cuppe if the bread be made of any other then wheate flower if there be more water then wine if the wine be eager and sharpe if of seuen leaues moe or lesse he did thinke but of sixe if he haue omitted but one worde Of those wordes say I once againe whereupon they are not agreed amongst themselues c. who shall assure their faith that are present thereat of the consecration and by consequent warrant their consciences against idolatrie How that many notable personages of this time haue beene ashamed of the doctrine Pic. Mirand in Thesi◠secund Thom. Scot Idem in Apo in disput de Euch. Now it is verie certaine that manie in these our daies and times haue beene ashamed of this doctrine Iohannes Picus Counte of Mirandula durst dispute publikely at Rome against transubstantiation And his Theses are That the true bodie of Christ is locally in heauen and sacramentallie at the Altar That these wordes also Hoc est corpus meum doe not consecrate if the former be not expressed that is Pridié quà m pateretur c. That is to say that the institution lyeth not in certaine wordes but in the institution of Christ That the foure words tenentur materialiter non significatiuè Likewise he deliuereth a particular manner of eating the flesh