669. for the priuate masse fol. 675. for an halfe communion Dureus resp Whitak rat 6. fol. 301. Ex Euseb eccles hist lib. 6. c. 44 in Greeke 36. in Latine and 43. in English Eckius enchir loc comm c. 15 fol. 156. If the Communion that is a companie receiueing together bee in that respect better then the priuate masse as M Harding himselfe saith where the Priest receaueth all the people gazing on and receaueing nothing which is the point which M Iewell blamed and the priuate masse be but a matter of small waight and a fact the Priests negligence causing the peoples slacknesse For shame leaue of to write in defence of it as also to make that a true Communion spiritual receauing whē the People stand by receaue nothing as both D. Harding M. Dormā doe Corporally the Preist spiritually the people saith he Then say I the people that receiue spiritually receiue the better for to receiue the flesh and bloud of Christ corporally they assigne to the wicked and reprobate such as Iudas spiritually they assigne only to the elect and godly But how are both these articles of private masse and halfe communion proued against B. Iuell and vs by one example of what a silly boy did giue to a sicke mā at his house in a case of necessity The boy because the Priest was sicke brought from him a little of the sacrament and gaue it the old man Do not these men lacke the practise of the Church for their warrant that wil obtrude such examples The story is to be read in Eusebius in Greeke Latine and English and therfore there can be no mystery in it except men desire to be abused What saith Eckius touching praier vnto Saints departed which doctrine is of great moment in the church of Rome Explicitè non est praecepta sanctorum invocatio in sacris literis The invocation of Saints departed is not expressed in the holy scriptures This inuocatiō of Saints cannot be proued net her by the old Testamēt nor by the newe Not in the old Testament saith he for the Iews were prone to Idololatry and vnder the Gospel it was not commanded least the Gētiles that were converted and beleeued should thinke they should bee brought againe to the worship of Earthly Gods Further saith he if the Apostles Evangelists had taught the Saints had bin to haue bin worshipped it would haue argued great arrogancy in thē as if they had sought renowne after death therfore the Apostles would not by the expresse scripture teach the calling vpon Saints Thus far Eckius Sessio 25. de inuocat The counsel of Trent doth not foūd it in the scriptures but bringeth it in by the window an other way by custome consent of Fathers which they do but pretend neither because they would not let go al their hold at once Saunders reakoneth this amongst other things to be the words of God De visib monarc l. 1. fol 12 Hoker Ecclespoll 1. par 13. The benefit of hauing diuines lawes written not his word written but his worde vnwritten If we in this age of the world be to trust to an vnwritten word I demaund to whom that was deliuered to be kept and preserued In the first age of the world as God gaue Laws to our Fathers without writing so hee gaue them memories which serued in steede of books the defects of that kinde of teaching being knowne vnto him he relieued it by often iterating of one thing by putting thē in minde of onething often After this grew the vse of writing as meanes more durable to preserue the laws of God from oblivion and corruption as the liues of men grew the more to be shortned therfore is Moses said to write al the words of God and vnto the Evangelist S. Iohn expresse Charge is giuen Scribe Exod. 24 4. Apoc. 1.11 14.13 Ioh. 20.30.31 write these things Againe Many other signes also did Iesus in the presence of his disciples which are not written in this booke but these things are written that yee might beleeue that Iesus is that Christ that Son of God So that if now after so much writing the ceasing of God to speake to the worlde but by writing we shal divert from his written worde to his vnwritten it wil be to turne the truth of God into a lie and to follow fables in steed of truth If this part of the doctrine of the Church of Rome in praying to Saints be without al warrāt of holy scripture as Eckius and Saunders do allow how much to blame are they Dureus Conf. Whi rat 1. f. 44 Cope dial 3. fol. 332. to the same purpose who would drawe a prescript rule from Christs owne words on the crosse when he cried Eli Eli My God my God why hast thou forsaken me saying that it was familiar to the faithful Iews to pray vnto Saints because they thought that Christ had called on Elias Is it not a miserable glosse that eateth out the bowels of the text If it were an vsual thing with the Iews to pray vnto Saints how said Eckius that the Iewes had it not in vse because they were prone to idololatry and to whom should they pray The fathers of the old testament saith he also were in Limbo in hel The Iews that said Christ called on Elias did deride mocke him so do the Papists abuse vs Matth. 27.47 that alleadge the holy scriptures to such purposes But into how many shapes wil they turne this one parcel of scripture and make it serue more waies thā one Saunders alleadgeth it for the service in an vnknowne tongue because the Iews seemed to mistake Christ De visib mon. l. 7. fo 679. for the seruice in an vnknowne tongue How neere that speech of Christ on the crosse commeth either in favour of praying to Saints or to the service in an vnknown tongue I wil not sticke even now to make themselues iudges The Doctrine of pardons hath brought no smal treasure to the church of Rome yet Alphonsus Alphons a Castro l. 8. verb. indulg Pardōs haue no ground either in antiquity or in the scriptures Polid. Virg. de invent rerum li. 8. c. 1. f. 614. reverēceth it but for new Against the error of denying pardons saith he I wil contend in few words because amongst al the things whereof we dispute in this work there is none that the holy scriptures haue lesse mentioned then pardons and wherof the ancient writers haue lesse spoken This report of Alphonsus doth Polidore Virgill confirme out of Fisher who was bishop of Rochester in these words No Divine doth at al doubt saith he whether there be purgatory but yet among the ancient fathers there is no mention at al of it or very seldome yea euen the Greekes to this day beleeue it not for so long as there was no care for purgatory nemo quaesivit indulgentias no
vs Notwithstanding this saith he it must not be dissembled that there are some diuines amongst whom is Bonauenture Caietane Dominicus Soto who affirme that Christ did not blesse by the wordes of Consecration therfore to blesse the bread and to consecrate the bread was two diuers things in the action of Christ so the chāge was not made by the blessing but after by the sacramentall wordes Which opinion saith he although it may probably be defended may seeme to be agreeable to the vse of the Church which nowe blesseth the bread by the signe of the Crosse before it vse the word of Consecration and may lesse trouble the order of the Evangelists who after the mention of blessing doe put the breaking distributing then in the fourth place the word of the sacrament it bringeth also some reuerence to the sacrament for if bread should bee broken by Christ after it were consecrate some small mites of the cōsecrated host might by likely hood haue fallen away These reasons saith he although they be waighty yet the safer opinion more agreeable to antiquitie and in euerie Church almost allowed which the Tridentine counsel doth in their catechisme follow is that whē Christ blessed he consecrated the things set before him That we ought so vnderstād that Christ blessed by saying This is my body 1. Hee tooke bread 2. Blessed it said 4. This is my body 3. He brake gaue Cicer. offic l. 2. although the Euāgelists by an inverted order of the speech or seting that after which should goe before doe put the distributing the breaking betweene the blessing and the forme of the sacrament which as it is very likly was done after the consecration or else euen as Christ did speake the words Facta omnia celeriter tanquam floscule decidunt This trecherie and deceipt cannot any lōger be hid it is apparent to all mē Neither is it any maruel that they who make of the Gospell as a thing made to bee handled as they thinke good should lose themselues in the labarinth of their owne druises as if reason had euen purposly forsaken them who of purpose forsake God the author therof For haue they these 1605. yeares been mounted on the stage of arrogancie out brauing a better cause then their owne and crying the Gospell the Gospell you Protestants heretiks both denie depraue it now doth D. Allen tell vs freely and vnconstrianedly that the Gospell will not serue their turnes as the Euangelists haue deliuered the order of the Lords supper What shall now become of Campians bragge Agedum pagella scripta superiores sumus ac sententia scripticontenditur Camp 2. ratio Goe to saith he we haue the better of it by the written word now we must debate the meaning No saith Allen the Gospel is not for vs And I say nether the writing nor the meaning of the writing is any for you And therfore Christo proprior ab hac lite remotior that age or antiquity which is nearest to Christ is farthest of from thē in this controuersy And for that one hand washeth an other they both wash the face often one foote strengthneth an other and they both stay the body so the testimonie of Cardinall Caietane in this case shall stay D Allen that hee be not vtterly ruinated because of his large graunt which they both haue yeelded in confirming the truth Caiet commēt super Tho p. 3 q. 75. art 1. Caietane in his Commentary on Thomas Aquinas vpō this question whether in the sacrament there be the body of Christace cording to the truth of it saith that touching that present demaund the rest following for the more manifest cleare vnd erstanding of the difficulties in them it is to be considered that touching the being of the body of Christ in the sacrament of the Eucharist there is nothinge writtē in the holy scripture but the words of our sauiour This is my body and those words must be true And because saith he the words of the scripture are expounded two waies ether properly or figuratiuely Vel propriè vel metaphoricè the first error about those wordes is of them that did interpret them figuratiuely which both the M. of the sentences Thomas doe proue in this article Ft consistit vis reprobationis in hoc the strēgth of the reproofe resteth in this that the words of the Gospell are vnderstood of the Church properly I say of the Church beecause there is not any constraint in the Golpell to cause vs to take them properly ex subiunctis siquidem verbis There is nothinge in the Gospell to cōstraine vs to take these wordes properly without a figure De lapsis ser 5. Cont. haeres l. 3. c. 11. fol. 237 Parisijs anno 1545. Allen vt ante l. 1. c. 16 Reciteth 4. seuerall opiniōs amōgst them touching the words of consecreation The iudgment of that Pope is refused who determined transubstantiation for thē for truly by the words following which shal be giuen for you in remission of sinnes it cannot bee concluded euidently that the former wordes This is my body are to be vnderstood properly So here be two cardinals Allen Catetaine who say that not the Gospel but the Church maketh for them Is there a Church where the Gospel is not Non iungitur Ecclesia qui ab Evangelio separatur he is not ioyned to the Church saith S. Cypriam who is separated from the Gospell S. Ireneus saith Columna firmametum ecclesie est Evāgelium spiritus vitae The Pillar and stability of the Church is the Gospel and the spirit of life But the truth is there is on their side in this question neither the Church nor the gospel nor any antiquitie at all To proceede with D. Allen in the other Chapter specified before by me wherein he laboureth to proue that the words of Christ This is my body are the words of Consecration he is further willing to let vs knowe what differences there hath bin amongst their schoole diuines who euer haue bin the vpholders of popery about the words of Consecratiō which they should be The first opinion is of Innocentius the third who called the great councel of Lateran and decreed Transubstantiatiō who said that Christ did consecrate by his divine power when he blessed and vsed therein the power of his might doing that without forme of words which we cannot do without a prescript order so that after he had consecrated he deliuered to vs these words This is my body by which words the Church should euer after consecrate This opinion of the Pope is reproved by Thomas Aquinas as beeing directly against the words of the scripture and by Allen as being vntrue The second opinion is of some who thought that Christ when hee blessed did consecrate 2. but with other words thā those where with he taught vs to consecrate But
say Peter is named in speciall as often elswhere for prerogatiue It is said of Midas that he wished every thinge he did touch might be gold I thinke they are as so manie Midasses every thing they deale in maketh for Peters prerogatiue a simple prerogatiue I thinke it is for him to bee named after all the Disciples Tub. Here bee shrewd accusations indeed they accuse you and you accuse them on whom shal I such other that stand in doubt betweene you relie They are very famous for their learning and paines taken in defence iustification of their cause their volumes and bookes are many and it maie be your replies answers are as large but here is the doubt who saith true Rom. Iuell to the reader in the def of the Apologie Indeed it cannot chuse but pitty everie good maÌ„ in behalfe of his vnlearned brother to see his conscience thus assalted this daie with so contrarie doctrines of religion especially when there is a zeale to followe and men knowe not what and would faine please God and cannot tell how or if they finde not themselues armed with Gods holie spirit not are able to discerne their meat from poison nor to wind theÌ„selues out of the snares for Sathan transformeth himselfe into an Angel of light 2. Cor. 11. the wicked are more watchful vehement then the Godly and falshood is oftentimes pointed beautified shineth more glorious then the truth These be the things which as S. Paule saith worketh the subversion of the hearers and by meane wherof 2. Tim. 2. Mat 24 as Christ saith if it were possible the very elect of God shoulde bee deceaued Notwithstanding God in these daies hath so amazed the adversaries of his Gospel and hath caused them so openly and so grossly to laie abroad their follies to the sight and face of all the world that noe man now bee hee neuer so ignorant can thinke he may be iustly excused it is but tolle lego take vp read read and vnderstand by Gods assistance But the indiscretion of manie in the world that doe stand doubtful of the truth betweene them vs is equivalent and semblable to that answere which I once hard a Master giue to on that had bin his Factor or rather indeed his fractor in a case not vnlike to this about some difference between them of accouÌ„ts the Factor pleaded his innocencie and truth by the plainenesse of his proceedings in deliuering his bills and reckonings to his Master from time to time to be examined his M. replied you haue so done indeed but you knowe that I neither did nor would looke on them It is noe basenesse for the greatest to de scend looke into their own estate Bacon sE of expeÌ„ce nor examine theÌ„ I fouÌ„d by that answere that the reason whie the Master would not nor had anie liking to veiw them was because hee woulde haue libertie at anie time as occasion serued to say he could not tell whether his man deceaued him or not Wheras if hee had but taken the paines to haue examined his mans dealings hee might haue bin assured to haue found how he had behaued himselfe towards him whether true or false so fareth it in these daies with vs painfull workes there are enough some of great volume some slighter al concerning the truth of our cause which all men maie see and read but that which galeth vs and most tieth our adversaries to themselues and their errors is that they who condemne vs knowe vs not whether we be white or black they neuer obserue Albi an atri simus nesciunt who say we are heretickes dispisers of the Church and yet neuer read what we hold nor examine vs in any thinge that we doe as publikely complaineth a great scholler of our side D. Doue of Recusancy c. 2 and I my selfe haue oft had experieÌ„ce And therfore in few words between them and vs I can saie as the ancient father Arnobius said against the Gentiles wheÌ„ they accused the christians of those things wherof themselues were guiltie even in the verie entrance of his conference he testifieth roundly to the world Arnob. contra Gentes lib. 1. in princip in these words Efficietur enim profecto rationum consequentium copulatu vt non impij nos magis sed illi ipsi reperiantur criminis estius rei qui renuminum profitentur esse cultores atque inveteratis religionibus deditos It shal be proued saith he by the ioining of our reasons to gether that we are not so wicked as they lay to our charge but that themselues are founde guiltie of that wherof they accuse vs who doe professe themselues worship pers of the Gods and only retainers of the ancieÌ„t religions But if you or any other wil be amated with anie streame of words to beleiue that part without looking into the matter reasons proofes drifts and arguments of al sides wherby you maie rightly iudge indeed the same Father telleth you againe Quid est enim quod humana ingenia tabefactare studio contradictionis non audeant Arnob. Ibid. l. â— fol. 102. what is it saith he that the witts of some meÌ„ dare not ruinate with the studie of coÌ„tradictioÌ„ yea although that which they studie to ouerthrowe be pure and clear and hedged with truth on everie side and who cannot saith hee dispute with arguments of great liklihood yea although he defend a manifest vntruth lye The roote of this error vaine consequeÌ„ce he toucheth in the next words following Cum enim sibipersuaserit quis esse quid aut non esse amat quod opinatur asserere When a man hath perswaided himselfe that anie thing is so or not so he then loueth what he apprehendeth and desireth to excell others in sharpnesse of wit especialliy if the matter which is dealt in be remote hid or darke But God be thanked those learned diuines reuerend prelats before mentioned and a number other in this age with their infinite toile and paine haue threshed and winnowed for vs the doctrine and differences of the Church of Rome and this of England they haue performed the first part of the Apostles speech which willeth to trie all things 1. Thess 5. â—1 the latter part resteth vpon vs to followe that that which is good bee kept nether can there be a keeping of that which is good without a triall of all things doe goe before so that I dare pronounce there is none who maie not if he will see on which side the truth is Epist 105. M. to this purpose I doe remember a sentence of the Godly and learned father S. Augustine which is Ignorantia in cis qui intelligere noluernut sine dubitatione peccatum est Ignorance in them which are notwillng to learne without doubt it is sinne in them which cannot learne a punishment of sin in both there is noe iust excuse but iust damnation Tub. It
sonne of God there wee see that hee tooke our heauinesse and bare our sorrowes was wounded for our â—ffeÌ„ces and was rent and tormented for our wickednesse and in this respect the ministration of the holie communion is of the learned fathers called a sacrifice because therin wee offer vp vnto God the father thankes praise for that great sacrifice once made vpon the Crosse But for the same sacrifice that Christ offered with blood that same to be offered daily in the masse without blood or how blood shoulde bee shed there vnbloodily as they inferre noe age of the Church neuer yet knewe since Christs time but the petite deuisers of late Saint Augustine that ancient learned Father could in few and plaine words describe vnto vs the perfect signification of the sacrifices of the old law Tom. 6. contâ—… FaustuÌ„ Mani l. 20. c. 21. fine Camp rat 9. de Sophis eccum quos gyros quasrotaâ— fabricat Rhem. Annot. heb 9. v. 25. Marke S. Aug. words before he vseth none of these opposite ill fauoured tearmes to expresse the sacrifice of the Church after his ascention his sacrifice on the Crosse is frequented by a sacrameÌ„t of remembraÌ„c saith he Praeter hoc igitur ante hoc sacrificiuÌ„ mortis aliud pridie instituit fecit ipse idque nec crueÌ„tè nec paenali modo Allen l. 2. c. 10. fol. 541 Rhem. annot heb 9. v. 12. of our sacrament now and what relation they both haue to the sacrifice of Christ without any such obscure or obtuse tearmes as these men vse Huius sacrificij caro sangnis ante aduentum Christs per victimas similitudinum promittebatur The flesh blood of this sacrifice before the comming of Christ was promised by sacrifices of Resemblance the same was performed indeed in the time of Christs passion post ascensionem Christi per sacramentum memoriae celebratur but after Christs ascension it is frequented by a sacrament of remembrance And to this of Augustine they shal haue the whol Church of England subscribe therfore let them take home the slaunder they lay vpon vs in that wee vse circular turnings or windings in our disputs and aunsweres with them That the Rhemists are as dark and obscureas any other of them in this question it wil appeare to any that will read their notes which more at large I will nowe shewe As Christ neuer died but once nor neuer shal die againe so in that violent painfull and bloody sort hee cannot be offered againe nether needeth he so to be offered any more hauing by that one action of sacrifice vppon the Crosse made the full ransome redemption remedie for the sinns of the whol world Neuerthelesse as Christ died and was offered after a sort in all the sacrifices of the law nature since the beginning of the world al which were figures of this one oblation vppon the Crosse so he is much rather offered in the sacrifice of the altar of the new Testament incomparably more neere diuinly truly expressing his death his body broken his blood shed then any figure of the old law or other sacrifice that euer was as being indeed though in hidden sacramentall and misticall and vnbloody maner the very selfe same blessed body blood the selfe same host oblation sacrifice that was don vpon the crosse Againe they saie noe one of the sacrifices nor al the sacrifices of the old law could make that one generall price ransome redemption of al mankind and of al sinns sauing this one highest Preist Christ and the one sacrifice of his blood once offered vpon the Crosse which sacrifice of redemption cannot be often done One only sacrifice on the crosse the redeÌ„ption of the world and on only preist Christ the redeemer therof The Masse a commemotatioÌ„ of Christs sacrifice This sort because Christ could not die but once though the figures also therof in the law of nature of Moses were truly called sacrifices as especially this hie and marueilous commemoration of the same in the holy sacrament of the aultar according to the rite of the newe Testament is most truly and singularly as S. Augustine saith a sacrifice But neither this sort nor the other of the old law being often repeated and done by many Preists could bee the generall redeeming consummating sacrifice c. You would thinke that in these two verses of their annotations they had handled that text as though they had meÌ„t that Christ dying but once had need neuer to haue died againe Noe more shal he saie they for in that violent painful and bloody sort as hee died on the crosse he can neuer bee offered againe here they exclude his dying againe or often but not his offering againe or often It is maruaile they did not deuise how he might die againe so it were not in that violent painfull bloody sort as his death was on the crosse as wel as deuise such an offering as shal be neither violent painfull nor bloody so where they should lay their reasoÌ„s to proue either a reall offering or not a reall dying or not they leaue it in the halfe come in with manners respects altering cleane the nature of the thinge For nether coulde Christ himselfe much lesse any mortal man offer himselfe often without dying often as is most plaine by the Apostle in the 4 last verses of that 9. chapter so their fumbling here is with as ill successe as D. Allens before cited whoe maketh a reall offering which they stick at vnlesse they will haue it neither violent painfull nor bloody and then wherin is it reall a sacramentall shedding of blood Againe they saie that that one action on the Crosse made the ful ransome for the sinns of the world what need any more sacrifice for sinns then as their is But being the same that his was whie doth it not redeeme as his did euen as a generall price ransome or let them shew wherin the defect is that being the same Christ Heb. 10.12 it should not haue the same effect Christ saith S. Paule after hee had offered one sacrifice for sinne sitteth for euer at the right hand of God Furthermore that reall immolation which D. Allen speaketh of foundeth more then this hidden sacramentall mystical offering or immolation which they speak of here otherwise they maie speake of a reall betraying a reall crucifying a real sheding of his blood powring out of it on the ground now then qualify them with a hidden sacramentall and misticall maner But what caused them in this 12. verse as before set downe to cal their Masse a commemoration of Christs sacrifice when they haue spoken of the Iewes sacrifices of Christs But neither this sort nor the other of the law c. to cal their masse by an other name This sort Doe they take their masse to bee a different sacrifice from that of the crosse a
that sacrifice which the ancient Church of God 1400. yeares before those of Trent spake of was not so caled properly according to the rigor of the word with them the celebration of the Lordes supper is called an oblation for that it is a representatioÌ„ of Christs death sacraments haue names of the things which they signifie because the merits fruits of Christs passion are by the power of his spirit devided bestowed on the faithful receauers of these mysteries Thomas of Aquine was in his time of greater credit with them then the Master of the sentences Acutè diuus Thomas vt omnia Camâ— rat 9. argutissime Canus l. 12 to 408. Melius diuus Thomas vt omnia dixit Allen fol. 419. p. 3. q 83. art I resp dicendum ex Aug. ad sim pl. quest 3. If Thom. had thought that Christ had bin killed sacrificed to God his father as D. Allen disputeth l. 2. c 11 he needed not to haue hand led it as here he doth Camp rat 5. Duraeus eaâ—… fol. 265. Art 17 cont luel fol 206. b. 207. a. though in time later the Master is not euer allowed by them but Thomas they saie hath done all things acutly well yet hee saith as we say in this In two respects saith hee celebratio butus sacraements dicitur immolatio Christi the celebratioÌ„ of this sacrameÌ„t may be called the sacraficing of Christ First because as S. Augustine saith resemblances are wont to be called by the name of those things wherof they are resemblances therfore the celebration of this sacrament is a certaine representatiue Image of the passion of Christ which is his true sacrificing Secondly touching the effect of Christs passion quia scilicet per hoc sacramentum participes efficimur fructus dominicae passionis because by this sacrament wee are made partakers of the fruite of the Lords passioÌ„ This of Thomas were ceaue against their reall external corporal kinde of offering the liue flesh of Christ to God the Father by the Preists handes vnder the formes of bread wine as now they teach they doe With what facilitie of language D. Harding D. Stephan Gardiner proceeded in this question I will now also shew you and the rather because Campian Durâ—us both doe highly commeÌ„d D. Harding his worke he hauing spoken something of the sacrifice of Christ on the Crosse done with shedding of blood in his owne person as the scripture witnesseth commeth to shew how he is handled in their Masse saith Sacramentally or in a mysterie Christ is offered vp to his Father in the daily sacrifice of the Church vnder the forme of bread and wine truly indead not in respect of the maner of offering but in respect of his very body blood really present And after recitinge the words of the Evangelists Luc. 22 how that Christ at his last supper took bread gaue thankes brake it said take eate this is my body which is giuen for you and this is my blood which is shed for you in remission of sinnes out of which he would proue his sacrifice saith they are wordes of sacrificing offering they shew and set forth an oblation in act deed though the tearme it selfe of oblatioÌ„ or sacrifice be not expressed therfore belike seeing nether any tearmes nor words to make for it there afterwards vpon more deliberation he peeceth out the Euangelists S Paul for Christ said Doe yes this in my remembrance he readeth doe yee or make yee this in my remembrance Reioynder f. 283. 305. Tully de natur deotum l. 1. feâ—e fine Elephanto belluarum nullaprudentior at figuraÌ„ quae vastior Of beasts saith Tully none is more wiser then the Elephant in shape none more deformed M. Harding was thought for that time to haue dealt substantially against his aduersary in substance of matter none more weake Who can explaine how Christ is offered really in their Masse yet not in respect of the manner of offering what manner what respect is this Or what words of sacrificing and offering did Christ vse at his last supper without any tearme of oblatioÌ„ sacrificing Hoc non est considerare sed quasi sortiri quid loquare Tull. ibid. This is not to speake with discretion but as it were by lot hap-hazard But the truth is Christ vsed noe word tearme or act of sacrificing at his last supper we maruaile not then though M. Harding say hee expressed it not by any tearme Yet the farthest of from al truth is Hard. Ibid. fol 209. A necessary point of Christian doctrine yet without al manner of Religion that which in the prosecution of this article he deliuereth which is that Christ at the very same instant of time that he offered himselfe on the Crosse with shedding of blood we must vnderstaÌ„d for a necessary point of Christian doctrine that he offered himselfe invisibly as concerning man in the sight of his heauenly father bearing the markes of his woundes and there appeareth before the face of God with that thorne prickt naile boared speare perced other wounded rent torne body for vs. Here are 4 sacrifices made of one The same Christ sacrificed at his last supper the same Christ on the Crosse the same Christ at the same time sacrificed in heauen the same Christ sacrificed in the Masse How M. Harding can bring Christs sacrificed into heaueÌ„ without his tormentors is hard to conceaue Aâ—…as Caiphas Iudas Pilate the rest of that damned crew indeed for without those wretches Christs blood was not shed and without shedding of blood there is noe remission of sinne Where M. Harding shold euer findany such doctrine deliuered before him I cannot iudge Heb. 9. l. 12. fol. 421. a incruentam oblationem Christus in cae lis fecit In his explication assertion of the true catholike faith l. 5. fol. 144 b. Noe iteration of Christs sacrifice except he did allight vpon it in Melchior Canus who amongst other idle vaine discourses of their Masse insinuateth such a thinge speaking of an vnbloody sacrifice in heauen offered there by Christ Stephan Gardiner sometime Bishop of Winchester a sure card to the posters at Rome writing purposly of the sacrifice of the Masse beginneth wel saith it is agreed by the scriptures plainly taught that the oblation sacrifice of our sauiour Christ was is a perfect worke once consummate in perfectioÌ„ without necessity of iteratioÌ„ as it was neuer taught to be iterate but a meere blasphemy to presuppose it This is sound Catholike if he would abide by it but within two leaues after hee saith wee must beleiue the very presence of Christs body and blood on Gods board and that the Priests doe their sacrifice and bee therfore called sacrificers If the Preists doe there sacrifice Ibid. fol. 146. b verie sacrificers theÌ„ doe they either iterate Christs sacrifice or
Niceene councel nor ought to haue greater rule by their iudgment than he before time had This is the true and genuine sense and meaning of that councel and canon The contrary part are diuided in this and yet not divided Divided touching the original text of the canoÌ„ Ekius ench de loc coÌ„ f. 58. Hard. in conf Apol. p. 2. c. 3. diuis 6. f. 114. SauÌ„d. de visib monar lib. 7. fol. 220. 228. 288. 332. Staplet ret of vnt against luell art 4. fol. 38. b. Andrad defeÌ„ Trid. conc l. 2. fol. 234. 1. Instead of the Bishop of Rome he readeth Metropo litane some of theÌ„ saying it is vnperfect And againe not diuided in that they al claime by it not respecting the vnperfectnes of it A strange sentence it were that coulde both extol the bishop of Romes authority oueral churches and yet limit him to his scantling as wel as other bishops and serue this turne both when it is perfect when it is vnperfect wanteth Friar Ecchius in his booke of common places doth read the canon word for word as we do without any adding or diminution So doth D. Harding in his confutation of the Apology of the church of England Sanders in his visible monarchy doth fowre times iut vpon this sixt canon eveÌ„ as we read it without any addition in words saving a sinister interpretation sometime Andradius confesseth the canon as before it is read and yet he hammereth fowly about it bringing in insteed of because the bishop of Rome hath the like order or custome these wordes because the Metropolitane hath the like custome And so insteed of the bishop of Rome he readeth the Metropolitane Mary this was out of an old Latine coppy which he standeth not much vpon because the canon it selfe was written in Greeke But saith he where the Niceene synod speaketh of the like custome to the church of Rome yet doth not make equal the church of AlexaÌ„dria to the church of Rome but confirmeth the prerogatiue of the church of of Alexandria to the iudgement of the church of Rome and saith it is the custome of the Church of Rome that the Church of Alexandria should bee taken for the primate of Egipt What by the iudgment of the church of Rome as though the Church of Rome allotted it to be so To take his iudgment 〈◊〉 He expoundeth his custome to be his iudgment for his Custome were an hard interpretation flat against the text for both their limits are grounded vpon old customes and not one vpon the others iudgment Dureus goeth more exactly to worke and setteth downe the canon in Greeke and Latine even as we read it without alteration But addeth that nothing coulde haue beene spoken more plaine cleare Dureus conf resp Whitak rat 4. fol. 170. for establishing the authority of the church of Rome ouer all charches For those fathers saith he bring the custome of the church of Rome for an argument wherby they limit the authority of the bishop of Alexandria therfore the church of Alexandria dependeth on the Church of Rome as on 〈◊〉 mother and receiueth all shee hath from her Which glosse of his is the farthest froÌ„ the text that may be imagined Dureus exposition his exposition standeth thus Let the bishop of Alexandria gonerue the Churches of Egipt and the rest of the Metropolitanes in their provinces doe the like because the bishop of Rome hath iâ—râ—sdiction over all churches what coherence hath one part with an other Panffoote fo 91. Antioche Alexandria were cheefe patriarchall churches If the bishop of Rome had power overal why did not those fathers expresse that they bestowed his charge vpon others that with some dependency on him And how is it that they themselues tel vs that the churches founded by S. Peter and namely Antioche and Alexandria haue bin named the chiefe patriatchal churches and did goe before al the others in the counsels Hardly then can Dureuâ— tel vs when Alexandria depended on Rome as on a mother But Dureus saith further that we might learne the meaning of the canon from Paschasinus the Popes Legate in the couÌ„sel of Chalcedon where he recited that sixt canon thus The Church of Rome hath alwaies had the primacy Tre centorum decem octo patrum sextus canon quod Ecclesia Romana semper habuit primatum The sixt canon of the 318. fathers that the church of Rome hath alwaies had the primacy Wel may this be the preface of the Popes Legate before he came to the Canon but the canon it could not be in coÌ„mon sense and reason But Dureus hath broken the Ise set in his foot and Bellarmine must finish the rest This of Paschasinus but the church of Rome hath alwaies had the primacie was spokeÌ„ by him 120. yeares after the canon was made and yet Bellarmine is come to this that those words should be the beginning of the canon and that the canon wanted a beginning til nowe of late where it is plaine that those were but the Legates words in fauour of the sea of Rome and no part of their meaning Fowre several times doth Bellarmine assay this canon to make it serue his turne 1. Bellar. de Rom. pont l. 1. c. 24. fol. 151. 2. l. 2. c. 13. fol. 221. 3. l. 2. c. 17. fol. 250. 4. l. 2. c. 18. fol. 266. In the first hee alloweth the canon only as we read it without claiming any addition to it In the second hee handleth it roughly but yet confesseth against himselfe that as the canon is extant in the coÌ„mon prints the beginning lacketh which is Ecclesia Romana semper habuit primatum mos auteÌ„ perduret The church of Rome hath alwaies had the primacie let the ancient custome remaine c. For so saith he did Paschasinus read it in the counsel of ChalcedoÌ„ If it be so then doth Dureus abuse his reader for he saith The Church of Rome hath alwaies had the primacy Ruffinus expoundeth the canon as weâ— doe Paschasinus read it thus The sixt canon of the 318. fathers That the church of Rome hath c. why doth Bollarmine suppresse the word That but to make vs Beleeue the recital of the eanon is the canon it selfe But Bellarmine doth freely confesse that the ancient father Ruffinus for more than 1200. yeares since expounded the canons as we do that is That the bishop of Alexandria should haue the care of all Egypt as the Bishop of Rome hath of the Churches neere about him But Bellarmine saith that this expositioÌ„ is false as also that of Theodoret Balsamon a greeke borne who doth also to that effect interpret the Canon who howsoeuer hee displeaseth them now Cope dial 1. f. 166. yet doth Alan Cope confesse him to bee a learned diuine But that exposition amongst many that pleaseth Bellarmine best is That the bishop of Alexandria should gouerne those prouinces allotted to
Cyprian which shall not only contrary the true reading but even palpably groslie cause him to confound overthrow his own former words They read it thus Hoc erant vtique caeteri Apostoli quod fuit Petrus pariconsortio praediti honoris potestatis Bellar. de rom pont l. 1. c. 12. sol 103. lege lib. 4. c 23. sol 591. Et primatus Petro datur the primacy is giuen to Peter is added to Ciprian by theÌ„ sed exerdium ab vnitate proficiscitur Primatus Petrodatur vi Ecclesia vna monstretur The rest of the Apostles were the same that Peter was indued with like fellowship both of honor power but the be ginning coÌ„meth from vnity And the primacy is given to Peter that the Church might be shewed to be one Et primatus Petro datur and the primacy is giuen to Peter hath been added vnto CypriaÌ„ of late becuse they saw the former words did quite overthrow them and so in adding them they haue overthrowne vs and Cyprian too Wil they haue any man to thinke that S. Cyprian would say first The rest of the Apostles were the same that Peter was indued with like fellowship both of honor and power and to adde presently And the primacie is given to Peter How were they the same how were they indued with like fellowship both of honor and power if Peter had the Primacie Vnlesse such a primacy be ment as notwithstanding wil leaue them the same that he was so the same that they shall be like in honor and power such a primacy I hope they haue wit enough to discard and yet any other primacy shall contrary Cyprian and proue them forgers They are Masters of the presses beyond the seas they coÌ„passe sea land to make a proselite they spare no cost shal we think that if the auncieÌ„t manuscripts of Cyprians text had had that clause that the first printed copies would haue waÌ„ted it Would Gratian haue omitted it in his decrees or Caietane or Saunders Dial. dial i. s 123. Rhem annot Ioh. c. 21. f. 280 Dureus rat 6. fol. 286. Fulk against the Rhem. lo lo citato Rey. coÌ„f with Hart c 5 diuis 2. fol. 165. Whit. coÌ„t â—ur l. 6. fol 433. not haue seene the very words that should point out the supremacy it is hard so to thinke against former experiences And yet doth Alane Cope in his dialogues The Rhemists in their testament Dureus against Whitakers in defence of Campian al which go along in that stringe and holde in that addition but most crookedly in so straight a cause Doth not this iustifie the complaint of our meÌ„ against them who lay it soundly to their charge that they from beyonde the seas haue twenty such devises as these to make their religion go currant among their novices here in England You haue seene in the former examples of the Nicene counsel and S. Cyprians authority how bold without shame they haue bin to adde vnto their texts that which the original bookes had not Nowe will I shew you with how great shew of diligence they can handle other authorities when they do but seeme to make for them The thing is this The Ecclesiastical histories of Socrates Sozomene Eccles histor Socrat. l. 2. c. 11. Sozom. l. 3. c. 7. do make meÌ„tion of certaine troubles that befel vnto Athanasius Paulus and Marcellus Asclepas and Lucius al Archbishops of great places in the East who being expulsed from their churches fled vnto Rome where Iulius was bishop who bestirred himselfe as wel as the time would giue him leaue to see them restored to their seas if possible it might be This authority record seeming to make for the bishop of Romes power and dominion is garnished with glorious titles and often alledged with great pompe as if the matter were cleare and to be received without further examination that the bishoppe of Rome had supreme power on earth over all other bishops Bellarmine alleadgeth it fowre several times Bellar. de rom pont l. 2. c. 15. fol. 237. vnder fowre seueral titles and in al fowre agreeth with himselfe That Athanasius the rest being deposed froÌ„ their seas fly to Rome where Iulius for the dignity of his place gaue them comfort and reliefe and in plaine termes restored theÌ„ to their bishopricks 1. By the witnesse of Greek fathers First he alleadgeth it in the Chapter of proofes for the Popes monarchy by the witnesse of Greeke fathers because the historian Sozomene who reporteth it was a GreciaÌ„ Next 2. Bell. vt ante l. 2. c. 18. by his authority ouer other bishops 3. Bell vt ante l. 2 c. 21. by appeales made vnto him 4. Bel de conc auth l. 2. c 17. The first reporter of this is Socrates Eccles histor l. 2. c. 11. You shall read before that they fled to Constantinus the younger l. 2. c. 2. Loco contumeliae Cap. 14. Constans Emperour of the West Cap. 16. for the authority which the bishop of Rome exercised over other bishops because hee wrote to the Easterne bishops about them Then in the chapter of appeales because they came from the East into the West for succour In the fourth place he bringeth it in for the Popes authority over counsels because the Easterne bishops had deposed the other in a couÌ„cell It is a signe that Bellarmine would play the good husband with the whole peece that can doe so much with such smal rags The first reporter of this is Socrates a Greeke writer aswel as Sozomene before him in the history He sheweth how that Athanasius Paulus Asclepas Marcellus and Lucius being depriued of their churches came to Rome the princely citty and cettifie Iulius of their troubles Iulius by reason of the prerogatiue of his church vphelde their partes writing his letters into the East which they trusting vnto go euery man to his owne home and send the letters according to their seueral directions But those of the East tooke the letters of Iulius in skorne wil not be directed by him After this the Emperour Constans writeth to his brother in the behalfe of them desiring him to send those thither who might render a reason before him of the iust causes of their deposition His letters tooke none effecte in so much that they make humble suit that an other counsel might bee called wherin both parties might be the better known By the commandement of both Emperours a general counfell was proclaimed at Sardice a citty of Illirium by the better part of the counsel is Paulus Athanasius and Marcellus restored to their bishopricks Notwithstanding these things Edicitur concilium generale idque de sententia duoruÌ„ Imperarorum Constantius Emperour of the East Cap 18. Constantius the Emperour of the East deferred from day to day the execution of his brothers request concerning the deposed biships wherefore he gaue him in choise either to restore Paulus and Athanasius
Iohn 8. and got him out of the citty swearing he would neuer returne and become bishop againe After the death of Iohn 8. Martin 2. absolved Formosus of his oath restoring him to his former dignity not long after Formosus was created bishop Stephan succeeded being carried with a stronge hatred towardes Formosus not knowing or not beleeuing that Pope Martin had absolued him of his oath decreed publikly in a counsel of bishops that Formosus was neuer lawfull Pope and therfore his acts to bee frustrate This dealing displeased many therfore 3. Popes in order Romanus 1. Theodorus 2. and especially Iohn 9. called an other counsel of bishops declaring that Formosus was lawful Pope and revoked the sentence of Stephan But Sergius the thirde did in all things as Stephan before him had donne Moreouer Stephan tooke vp the carcasse of Formosus out of the graue cut of 3. of his fingers cast it into the streame of Tiber an inhumane and barbarous deed yet may hee bee a saint in respect of some that follow after Plat. Fasci Sonne vnto Sergius the Pope Platinâ— in vit cius De Rom. pone l. 2. c. 29. r. 310. Polid. Vergil de invent reruÌ„ l. 5. c. 8. De Rom. pont l. 4. c. 12. fol. 535. ann 900. Ex lactant l. 5. c. 16. fine de officio viri iustâ—Ì„ Iohn 12. was a moÌ„ster of monsters for pride whoredomes adulteries symonies sacrileges blasphemies in cest murders periuries and such others Bellarmine saith Fuit iste Ioannes omnium pontificum ferè deterrimus Almost the worst of all Popes was Iohn 12. Silvester 2. as saith Polidore Vergil gat the Popedome by no good meanes in his desire to rule hee consulted with the diuel about the length of his life Hee did the devil homage saith Wernerus The age wherin hee liued was an vnlearned and vngodly age saith Bellarmine There is no way that I see to safe the honour of these bishops in this sea of Rome at this time except we will aduenture to say of these bad men in a word as Euripides did of Good Quae hic mala putantur haec suÌ„t in caelobona Who are here reckoned for naught are in heauen esteemed vertuous D. Saunders maketh a digression from his ordinary businesse in hand Saund. de visib monar l. 7 fol. 420. anno 895. vsque ad 912. Rom. 12.21 The corruptioÌ„ and bad life of the Popes is brought in as an argumeÌ„t to confirme the good estate of the church of Rome is the sicknes in the head a proofe of the bodies perfection Here hath Bellarmine lost 2. of his principall notes of his church that is The agreement and kniting of the meÌ„bers with the head And holynes of life nether of which by their own confessioÌ„ was at Rome in those times And yet hee maketh them notes marks of the catholike church and consequently of the church of Rome Bel. de notis eccles l. 4. c. 10. 13. Stil the ill Popes are his best proofe of the goodnes of the church Hereby the chaire he must meane the chaire of Wood at Rome or the people liuing there if the first it is ridiculous if the later we neuer doubted but the christian people who are the church may well stand florish without such an head as he hath described many of theÌ„ to be in excuse of the Popes advanced in these times in devoureth to proue that the church of Rome hath endured al manner of Tentations and in the end obtained victory I trow he meaneth such a victory as those haue had who haue bin overcome of evill sold themselues as slaues to iniquity First the persecution stood saith hee by the heathen Emperours then by heretike Emperours and their adhereÌ„ts and then by the Popes themselues vnderminding that sea most of all doing what in them lay to overthrowe the church for ever His words be these Tunc enim Pontifices Romani After saith he followed the Roman bishops whose glory ambition mouing them carried with a desire to crosse each other gaue manifest testimony that no kinde of temptation was omitted which did not indeauour to ruinate that sea Nether without these things had that promise bin so admirably performed in the eies of al when it was said The gates of hell shall not prevaile against the Rock set there by Christ whether by the gates of hell we vnderstand the tyranny of the prince of this world or heresies and schismes or sinnes lewd maÌ„ners except the seate of Peter had bin assaulted by all those means wheÌ„ yet it cold not be vtterly overthrown by al these But now after so many persecutions of the Emperours after so many domesticall schismes which even for the sea of Rome the Popes themselues did stirre vp and raise after so many heresies abroad by which the sea of Rome hath bin atteÌ„pted tamen cathedra successio Petrinon modo aliqua est verum etiaÌ„ stat yet the Chaire and succession of Peter is not only somewhat but also standeth florisheth hetherto raigneth wheÌ„ the other Patriarchal seates are fallen Vnde iste honor Cathedra Romana But whence commeth this honour to the Chaire of Rome What from the deserts of the Popes I beleeue it not saith he For they although for these 800. yeeres almost they haue bin very good yet at this present and often afterward they deserued very ill insomuch that if you look vnto the deedes of the men it seemeth that that church should haue bin buried in perpetual obliuion An impudentlie for hee knoweth and they all confesse Liberius was an Arrian heretike and Honorius was a Monothelite heretike if any trust bee to bee giuen to generall couÌ„sels Popes or ancieÌ„t writer For scarse is there any sinne but heresie which may bee imagined but that sea hath bin defiled with it And why it hath not fallen into heresie no reasoÌ„ can bee giuen but that Gods goodnesse preserueth it For seeing heresie which is accompanied with blindnesse of hart is neuer the first offence of any man but a punishment of greater which had gon before I doe not thinke that any more greivous sinns haue bin either in the seas of Alexandria Antioche or Constantinople then in the sea of Rome And therfore saith he seeing every man even the bishopp of Rome also is by nature a liar even so touching his owne person he shall bee so accounted by mee yet God in the meane time should bee so far forth credited to bee true that wee shoulde thinke as the matter is apparant indeed that he hath set the seate and succession of Peter on a most sure rocke How agreeth this conclusioÌ„ with those premises Sciant igitur heretici Esay 5.20.23 Every man is a liar Saund. Every maÌ„ may er in the faith Alp. a Castro adv haeres l. 1. c. 4. Fidei catholicae propugnator Genebra chr l. 4. f. 1126. The Pope may fall into heresy on which no